Zohar Yitro Section 1 - Yitro Heard...

Zohar Yitro - Section 1 - Yitro Heard . . .

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

Zohar Sulam Commentary on Parasha Yitro Section 1

It is best to study the Zohar in the following manner:

1. Read outloud 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 Chizkiyah begins a discussion to do with raising up the hands. It is important to raise them only in prayer and blessing, as the ten fingers correspond to the ten potentates who receive blessings, and to the ten sayings. The lesson turns to the King and priest above, and the King and priest below, and we learn that there is a King and a priest of the Other Side as well. The number ten is additionally significant, as God struck the Pharaoh with ten plagues. About Jethro, we now learn that he gave advice to Moses on the administration of justice following the laws of God, and Moses listened to him. Though the people had seen the miracles done by Moses, they gave up their idol worship and believed in Moses' God only after Jethro, who was a powerful priest of Midian, acknowledged the greatness of Hashem. We read of the three advisors to the Pharaoh: Jethro, Job and Bilaam. Bilaam was a sorcerer, but Job had fear, and we are told of the great power of fear to draw down the spirit from above, whether it be Holy or from the Other side. While Job converted to worship of the Holy One due to the fear generated by his witnessing of the miracles, Jethro did not convert until after the drowning in the Red Sea. However, Bilaam neither repented nor converted; we are told that even in the Other Side there is a small streak of light that comes from the Holy side, and Bilaam knew how to use this. In the same way, Moses saw a fine streak of darkness from the Other Side. So we learn that all things connect to one another, the pure and the impure.

Pasook 1. from the Zohar Sulam Commentary on Parasha Yitro

וַיִּשְׁמַע יִתְרוֹ כֹּהֵן מִדְיָן חֹתֵן מֹשֶׁה אֵת כָּל אֲשֶׁר עָשָׂה וְגוֹ'. רַבִּי חִזְקִיָּה פָּתַח וְאָמַר, וְיִשָּׂא אַהֲרֹן אֶת יָדָו. כְּתִיב יָדוֹ חַד, בְּגִין דְּבָעֵי לְאָרָמָא יְמִינָא עַל שְׂמָאלָא, וְהָא אוֹקִימְנָא רָזָא.

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

"When Jethro, the priest of Midian, Moses's father-in-law, heard of all that Hashem had done for Moses" (Shemot 18:1). Rabbi Chizkiyah opened the discussion, saying: "And Aaron lifted up his hands" (Vayikra 9:22). "His hands" is spelled without Yud, thus meaning one hand only. And this is the reason, one should lift up his right hand above his left hand. And we have already explained this secret.

chanoch's Commentary

Actually there is a Yood in the spelling of Yadav. there is not two yoods, since in the plural there would be two yoods. As this teaches either one should only lift one hand or one hand should be higher than the other. This is the teachings in the Zohar and Talmud. This applies to when one washes ones hands, also the Priestly Blessing. this also applies to any time one lifts ones hands for any reason. Remember we frequently emphasize our words with hand gestures.

Pasook 2. from the Zohar Sulam Commentary on Parasha Yitro

אַשְׁכַּחְנָא בְּסִפְרָא דְּשְׁלֹֹמֹה מַלְכָּא, דְּכָל מַאן דְּאָרִים יְדוֹי לְעֵילָּא, וְלָאו אִינּוּן בִּצְלוֹתִין וּבָעוּתִין, הַאי אִיהוּ בַּר נָשׁ, דְּאִתְלַטְיָיא מֵעֲשָׂרָה שׁוּלְטָנִין מְמָנָן. וְאִינּוּן עֲשָׂרָה שַׁלִּיטִין אֲשֶׁר הָיוּ בָּעִיר. אִלֵּין אִינּוּן עַשְׂרָה דִּי מְמָנָן עַל פְּרִישׂוּ דְּיָדִין לְעֵילָּא לְנַטְלָא הַהוּא צְלוֹתָא, אוֹ הַהִיא בִּרְכָתָא, וְיָהֲבֵי בֵּיהּ חֵילָא, לְאִתְיַקְּרָא שְׁמָא קַדִּישָׁא, וְאִתְבְּרַךְ מִתַּתָּא. כֵּיוָן דְּמִתַתָּא אִתְבְּרַךְ, מֵהַהוּא פְּרִישׂוּ דְּיָדִין לְעֵילָּא, כְּדֵין אִתְבָּרְכָא מֵעֵילָּא, וְאִתְיְקַר מִכָּל סִטְרִין.

Transliteration

Translation

I found this in the book of King Solomon, anyone who desires to raise his hands upwards, without any prayer or request in them, will be cursed by ten potentates. These are "ten rulers who are in a city" (Kohelet 7:19). These ten potentates are designated for those who spread their hands upwards, to receive this prayer or that blessing and to bestow upon them powers through which the Holy Name is exalted and blessed from below. When the Name is blessed from below, through the spreading of the hands upwards, it then receives blessings from above. Thus, it is exalted from all sides.

chanoch's Commentary

The Kabbalah explains this as raising ones hands above the shoulders.

Pasook 3. from the Zohar Sulam Commentary on Parasha Yitro

וְאִלֵּין עֲשָׂרָה מְמָנָן, זְמִינִין לְנַטְלָא מֵאִינּוּן בִּרְכָּאן דִּלְעֵילָּא, וּלְאַרָקָא לְתַתָּא, וּלְבָרְכָא לְהַהוּא דִּמְבָרֵךְ לֵיהּ, דִּכְתִּיב וַאֲנִי אֲבָרֲכֵם.

Transliteration

Translation

These ten appointed potentates are there to receive the blessings from above and propel them below, to bless those who are deserving of these blessings. As it is written, "And I will bless them" (Bemidbar 6:27).

chanoch's Commentary

This is the promise to the Priests who will be Blessed by HaShem after they Bless the people of Israel. When someone raises their hands without having a Kadosh - Holy purpose these potentates do not receive their share of the Blessings and then impact the reason they do not receive the Blessings they desire.

Pasook 4. from the Zohar Sulam Commentary on Parasha Yitro

בג"כ, יִסְתַּמַּר בַּר נָשׁ, בְּשַׁעֲתָא דְּיָרִים יְדוֹי לְעֵילָּא, לְמֶהֱוֵי בִּצְלּוֹ, אוֹ בְּבִרְכָּאן אוֹ בְּבָעוּתָא, וְלָא יָרִים יְדוֹי לְמַגָּנָא, בְּגִין דְּאִלֵּין עֲשָׂרָה אִינּוּן זְמִינִין, וּמִתְעָרִין. לְגַבֵּי הַהוּא פְּרִישׂוּ דְּיָדִין, וְאִי הוּא לְמַגָּנָא, אִינּוּן עֲשָׂרָה לַטְיָין לֵיהּ, בְּמָאתָן וְאַרְבְּעִין וּתְמַנְיָא לְוָוטִין. וְהַאי אִיהוּ דִּכְתִּיב בֵּיהּ, וַיֶּאֱהַב קְלָלָה וַתְּבוֹאֵהוּ.

Transliteration

Translation

Consequently, man must be careful that, at the time when he raises his hands upwards, they are raised in prayer, in blessing, or in entreaty. And he must not raise his hands idly, since those ten potentates are ready and are roused towards the spreading of the hands, and if it is in vain, these ten will curse it with two hundred and forty-eight curses. This is what is written, "For he loved cursing, and it came to him" (Tehilim 109:17).

chanoch's Commentary

The pasuk is clear as written. The reason behind the number 248 is every positive Mitzvah includes the raising of the hands in some way.

Pasook 5. from the Zohar Sulam Commentary on Parasha Yitro

וּכְדֵין, רוּחַ מִסְאֲבָא שַׁרְיָא עַל אִינּוּן יְדִין, דְּאִיהוּ אָרְחֵיהּ לְמִשְׁרֵי עַל אֲתָר רֵיקָנַיָּא, וּבִרְכָּתָא לָא שַׁרְיָא בַּאֲתָר רֵיקָנַיָּא. וְע"ד כְּתִיב, הֲרִימוֹתִי יָדִי אֶל ה' אֵל עֶלְיוֹן, דְּמִתַּרְגְּמִינָן בְּצַלּוּ.

Transliteration

Translation

And thus, an impure spirit rests on these hands for its way is to rest in empty places. But blessings do not rest in empty places. Therefore, it is written, "I have raised my hand to Hashem, the most high El" (Beresheet 14:22), which is translated into Aramaic as 'with prayer'.

chanoch's Commentary

This is teaching the spiritual law there is either the positive system or the negative system in each location. When the positive system leaves a location it is taken over by the negative system. Learn this law well and keep it in mind when you raise your hands. Is it an empty vessel or a positive vessel that has a positive consciousness.

Pasook 6. from the Zohar Sulam Commentary on Parasha Yitro

וּבְהַאי פְּרִישׂוּ דְּיָדִין, אִית רָזִין עִלָּאִין, בְּשַׁעֲתָא דְּאִתְפְּרִישׁוּ, וְאִזְדְּקָפוּ לְעֵילָּא, אוֹקִיר בַּר נָשׁ לְקוּדְשָׁא בְּרִיךְ הוּא, בְּכַמָּה רָזִין עִלָּאִין. אַחְזֵי לְיַחֲדָא רָזָא דְּעֶשֶׂר אֲמִירָן, בְּגִין לְיַחֲדָא כֹּלָּא, וּלְאִתְבָּרְכָא שְׁמָא קַדִּישָׁא כַּדְקָא חֲזִי, וְאַחְזֵי לְיַחֲדָא רָזָא דִּרְתִּיכִין פְּנִימָאִין, וּרְתִיכִין דִּלְבַר, בְּגִין דְּיִתְבָּרֵךְ שְׁמָא קַדִּישָׁא בְּכָל סִטְרִין, וְיִתְיַחֵד כֹּלָּא כַּחֲדָא, עֵילָּא וְתַתָּא.

Transliteration

Translation

This lifting of the hands has supreme secrets. At the time that one spreads out his hands and lifts them upwards, man glorifies the Holy One, blessed be He, with many supernal secrets, and is worthy of uniting the ten sayings in order to unify the whole and bless the Holy Name properly. He also unites the inner Chariots OF ATZILUT and the outer Chariots OUTSIDE ATZILUT so that the Holy Name may be blessed from all sides, and all becomes one above and below.

chanoch's Commentary

We have 10 reasons to connect to the 10 Sefirot. Ultimately our hands are to do the Holy work of serving HaShem. When we lift them we potentially unify all Sefirot everywhere. When we do not use our hands to achieve this we are inviting in the negative system to take the energy of the Sefirot.

Pasook 7. from the Zohar Sulam Commentary on Parasha Yitro

פָּתַח וְאָמַר, וְלֹא יֵרָאוּ פָּנַי רֵיקָם, דָּא אִיהוּ רָזָא דְּזְקִיפוּ דְּאֶצְבְּעָן, כַּד זָקִיף לוֹן בַּר נָשׁ לְעֵילָּא, דְּבָעֵי דְּלָא לְאִזְדַּקְּפָא בְּרֵיקַנְיָּא, אֶלָּא בְּצַלּוּ וּבְבָעוּתִין וּבְבִרְכָּאן. וע"ד וְלֹא יֵרָאוּ פָּנַי רֵיקָם. וְלֹא יֵרָאוּ לְפָנַי לָא כְּתִיב, אֶלָּא פָּנַי, רָזָא דְּזְקִיפוּ דְּאֶצְבְּעָן, דְּלָא אִצְטְרִיכוּ לְזַקְפָא לְמַגָּנָא, כְּמָה דְּאִתְּמַר.

Transliteration

Translation

He opened the discussion, saying, "And none shall appear before Me empty" (Shemot 23:15). This is the secret of the raising of the fingers. For when man spreads his fingers upwards, he should not do so in vain, but only with prayer, supplications and blessings. This is the secret of: "and none shall appear before Me (lit. 'My face') empty." It does not say, 'and none shall appear before Me', but rather (lit.) "My face," which refers to the secret of the raising of the fingers that it should not be done without an intention, as we said.

chanoch's Commentary

When we wash our hands we lift the hands to the level of the eyes which is the face. This is the meaning of this pasuk.

Pasook 8. from the Zohar Sulam Commentary on Parasha Yitro

עֲשָׂרָה שַׁלִּיטִין דְּקַאמְרָן, אִינּוּן עֶשֶׂר אֲמִירָן לְתַתָּא, בְּרָזָא דְּאַתְוָון רְשִׁימִין כְּגַוְונָא דִּלְעֵילָּא, וְאִלֵּין קַיְּימִין בְּקַדְמֵיתָא עַל הַהוּא זְקִיפָן דְּאֶצְבְּעָאן. וּבְהָא כָּל סִטְרָא דִּקְדוּשָּׁה אִתְאֲחָד לְעֵילָּא, לְאָרָמָא כְּדֵין כָּל סִטְרִין אַחֲרָנִין אִתְכַּפְיָין כֻּלְּהוּ, וְאוֹדָן לְמַלְכָּא קַדִּישָׁא.

Transliteration

Translation

The ten rulers of which we spoke are the lower ten sayings, according to the secret of the inscribed letters correlating to those above; and at first, they have control of the raising of the fingers. And through this, the whole side of Holiness is united above; thus, the Other Side yields all and acknowledges the Holy King.

chanoch's Commentary

The operating words in this pasuk are "and at first". read on.

Pasook 9. from the Zohar Sulam Commentary on Parasha Yitro

ת"ח, בְּרָזָא דִּקְדוּשָּׁה אִיהוּ מֶלֶךְ, וְכֹהֵן וּמְשַׁמֵּשׁ תְּחוֹתֵיהּ, בֵּין לְעֵילָּא בֵּין לְתַתָּא. אִית מֶלֶךְ לְעֵילָּא, דְּאִיהוּ רָזָא דְּקֹדֶשׁ הַקֳּדָשִׁים, וְאִיהוּ מֶלֶךְ עִלָּאָה, וּתְחוֹתֵיהּ אִית כֹּהֵן רָזָא דְּאוֹר קַדְמָאָה, דְּקָא מְשַׁמֵּשׁ קָמֵיהּ, וְדָא אִיהוּ כֹּהֵן דְּאִקְרֵי גָּדוֹל, סִטְרָא דִּימִינָא.

Transliteration

Translation

Come and behold, in the secret doctrine of Holiness, there is a king and a priest who serves under him, both above and below. The King above is the secret of Holy of Holies, NAMELY BINAH. He is the King above; and under him there is a priest, the secret of primeval light who ministers before him, WHICH IS THE SFIRAH OF CHESED. He is the priest who is called 'great', at the right side.

chanoch's Commentary

The older name for Chesed is Gedulah which translates as "great".

Pasook 10. from the Zohar Sulam Commentary on Parasha Yitro

אִית מֶלֶךְ לְתַתָּא, דְּאִיהוּ כְּגַוְונָא דְּהַהוּא מֶלֶךְ עִלָּאָה, וְאִיהוּ מֶלֶךְ עַל כֹּלָּא דִּלְתַתָּא. וּתְחוֹתֵיהּ אִית כֹּהֵן דִּמְשַׁמֵּשׁ לֵיהּ, רָזָא דְּמִיכָאֵל כַּהֲנָא רַבָּא, דְּאִיהוּ לִימִינָא. וְדָא אִיהוּ רָזָא דִּמְהֵימָנוּתָא שְׁלֵימָתָא, סִטְרָא דִּקְדוּשָּׁה.

Transliteration

Translation

There is a king below, NAMELY MALCHUT, in the likeness of the King above, and he is the king over all that is below, NAMELY THE WORLDS OF BRIYAH, YETZIRAH AND ASIYAH. And under him there is a priest who ministers to him, whom we signify as Michael, the High Priest at his right hand, NAMELY CHESED. This is the true secret of Faith, the side of Holiness.

chanoch's Commentary

This is the malchut of Atzilut. This is another name for Faith in Holiness which is Malchut of Holiness.

Pasook 11. from the Zohar Sulam Commentary on Parasha Yitro

בְּסִטְרָא אַחֲרָא, דְּלָאו אִיהוּ סִטְרָא דִּקְדוּשָׁה, אִית רָזָא דְּאִיהוּ מֶלֶךְ, וְהָא אוֹקִימְנָא דְּאִקְרֵי מֶלֶךְ זָקֵן וּכְסִיל, וּתְחוֹתֵיהּ אִית כֹּהֵן אוֹן, וְדָא הוּא רָזָא דִּכְתִּיב, וַיֹּאמֶר אֶפְרַיִם אַךְ עָשַׁרְתִּי מָצָאתִי אוֹן לִי, בְּגִין דְּחֵילָא דָּא, שַׁלְטָא עַל הַהוּא עוֹבָדָא דַּעֲבַד יָרָבְעָם. וְאִלְמָלֵא דְּאַשְׁכַּח חֵילָא דָּא, לָא יָכִיל לְאַצְלָחָא בְּהַהוּא עוֹבָדָא.

Transliteration

Translation

On the Other Side, meaning the side which is not Holy, there is a secret, which is a king, and we have established that he is called "an old and foolish king" (Kohelet 4:13). THIS IS THE EVIL INCLINATION. And under him there is the priest of On, as it is written in the verse, "And Ephraim said, 'Yet I am become rich, I have found wealth (Heb.ON) for myself'" (Hoshea 12:9). THIS IS THE PRIEST OF THE OTHER SIDE, because this power, On, ruled over an act of idolatry committed by Jeroboam. And if there had not been such power, he would not have been able to succeed in his act.

chanoch's Commentary

the hebrew word On מאון usually translates as "power" or strength. Wealth is most likely a meaning in Aramaic. These Names from the "other side" are helpful in avoiding.

Pasook 12. from the Zohar Sulam Commentary on Parasha Yitro

רָזָא דְּמִלָּה, בְּשַׁעֲתָא דְּהַאי מֶלֶךְ וְהַאי כֹּהֵן אִתְכַּפְיָין, וְאִתְּבָּרוּ, כְּדֵין כָּל סִטְרִין אַחֲרָנִין אִתְכַּפְיָין, וְאוֹדָן לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא, כְּדֵין קוּדְשָׁא בְּרִיךְ הוּא שָׁלִיט בִּלְחוֹדוֹי עֵילָּא וְתַתָּא, כד"א, וְנִשְׂגַּב יְיָ' לְבַדּוֹ בַּיּוֹם הַהוּא.

Transliteration

Translation

The essence of this matter is as follows. When this king and this priest OF THE OTHER SIDE yield, and their power is broken, then all the other sides yield and acknowledge the sovereignty of the Holy One, blessed be He. Then the Holy One, blessed be He, alone rules both above and below, as it is written, "And Hashem alone shall be exalted on that day" (Yeshayah 2:11).

chanoch's Commentary

While it is not recommended many of the Kabbalists and Prophets have searched for ways to "defeat" the negative system. this Zohar is hinting at how to approach this spiritual system.

Pasook 13. from the Zohar Sulam Commentary on Parasha Yitro

כְּגַוְונָא דָּא, וְרָזָא דָּא מַמָּשׁ, עָבַד קוּדְשָׁא בְּרִיךְ הוּא בְּאַרְעָא, דְּתָבַר מֶלֶךְ זָקֵן וּכְסִיל, וְדָא הוּא פַּרְעֹה, בְּשַׁעֲתָא דְּאָתָא מֹשֶׁה לְפַרְעֹה, וְאָמַר, אֱלֹהֵי הָעִבְרִים נִקְרָא עָלֵינוּ, פַּתַח וְאָמַר, לֹא יָדַעְתִּי אֶת יְיָ', וּבָעָא קוּדְשָׁא בְּרִיךְ הוּא דְּיִתְיָקַּר שְׁמֵיהּ בְּאַרְעָא, כְּמָה דְּאִיהוּ יַקִּירָא לְעֵילָּא. כֵּיוָן דְּאַלְקֵי לֵיהּ וּלְעַמֵּיהּ, אָתָא וְאוֹדֵי לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא.

Transliteration

Translation

The Holy One, blessed be He, acted in a similar manner and with this exact secret here on earth in breaking the old and foolish king, namely Pharaoh. In the hour that Moses came to Pharaoh and said to him, "the Elohim of the Hebrews had met with us" (Shemot 5:3), he replied, "I know not Hashem" (Ibid. 2). The Holy One, blessed be He, desired that His name be glorified on earth as it is glorified above AND HE STRUCK HIM WITH TEN PLAGUES. After He struck him and his nation, Pharaoh came and acknowledged the Holy One, blessed be He.

chanoch's Commentary

Learn this lesson well. One needs to defeat the negative system on all ten levels. Yet remember to do so one level at a time.

Pasook 14. from the Zohar Sulam Commentary on Parasha Yitro

וּלְבָתַר אִתְּבַר וְאִתְכַּפְיָיא הַהוּא כֹּהֵן אוֹן, יִתְרוֹ, דִּמְשַׁמֵּשׁ תְּחוֹתֵיהּ, עַד דְּאָתָא וְאוֹדֵי לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא, וְאָמַר בָּרוּךְ יְיָ' אֲשֶׁר הִצִּיל אֶתְכֶם וְגוֹ', עַתָּה יָדַעְתִּי כִּי גָּדוֹל יְיָ' וְגוֹ', וְדָא הוּא כֹּהֵן אוֹן, סִטְרָא אַחֲרָא, דְּאִיהוּ סְטָר שְׂמָאלָא. וְדָא אִיהוּ רָזָא דְּאָמְרָה רָחֵל, כַּד חָמָאתּ דְּמִיתַת, כְּמָה דִּכְתִּיב, בֶּן אוֹנִי. וּבְגִין דָּא אוֹחֵי יַעֲקֹב, וְאָמַר בֶּן יָמִין, וְלָא בֶּן אוֹנִי, סְטָר יְמִינָא, וְלָא שְׂמָאלָא.

Transliteration

Translation

Afterwards, He broke and humbled the priest of On, Jethro, that served under him, until he came and acknowledged the Holy One, blessed be He, saying "Blessed be Hashem, who has delivered you Now I know that Hashem is great" (Shemot 18:10-11). And this is the priest of On, from the Other Side, which is the left side. And this is the secret Rachel communicated when she saw death. She said, "Ben-Oni (lit. 'son of my sorrow')" (Beresheet 35:18), and because of this Jacob hastened to say, "Benjamin (lit. 'son of the right')" the right side and not the left side.

chanoch's Commentary

As you can see this pasuk is saying what was required to defeat the negative system and have the negative system support the positive system.

Pasook 15. from the Zohar Sulam Commentary on Parasha Yitro

וְכֵיוָן דְּהַהוּא מֶלֶךְ וְכֹהֵן אוֹדוּ לְקוּדְשָׁא בְּרִיךְ הוּא, וְאִתְּבָּרוּ קָמֵיהּ, כְּדֵין אִסְתְּלַק קוּדְשָׁא בְּרִיךְ הוּא בִּיקָרֵיהּ עַל כֹּלָּא, עֵילָּא וְתַתָּא, וְעַד דְּאִסְתַּלָּק קוּדְשָׁא בְּרִיךְ הוּא בִּיקָרֵיהּ, כַּד אוֹדָן אִלֵּין קָמֵיהּ, לָא אִתְיְיהִיבַת אוֹרַיְיתָא. עַד לְבָתַר דְּאָתָא יִתְרוֹ, וְאוֹדֵי וְאָמַר, עַתָּה יָדַעְתִּי כִּי גָּדוֹל יְיָ' מִכָּל הָאֱלֹהִים. בָּרוּךְ יְיָ' אֲשֶׁר הִצִּיל אֶתְכֶם וְגוֹ'. כְּדֵין אִסְתַּלָּק קוּדְשָׁא בְּרִיךְ הוּא בִּיקָרֵיהּ, עֵילָּא וְתַתָּא, וּלְבָתַר יָהַב אוֹרַיְיתָא בִּשְׁלִימוּ, דְּשֻׁלְטָנוּ עַל כֹּלָּא.

Transliteration

Translation

When the king and that priest acknowledged the Holy One, blessed be He, and were humbled before Him, the Holy One, blessed be He, was then above everyone in glory, above and below. And before the Holy One, blessed be He, rose in glory before these acknowledged, the Torah was not yet given. It was only after Jethro came and acknowledged Him by saying, "I now know that Hashem is supreme over all other Elohim." "Blessed be Hashem, who has delivered you." Then the Holy One, blessed be He, rose in glory above and below. And only afterwards was the Torah given in full, expressing His sovereignty over all.

chanoch's Commentary

This pasuk leaves us with a question. Was the declaration by Yitro necessary to the giving of the Torah? or not?

Pasook 16. from the Zohar Sulam Commentary on Parasha Yitro

ר"א פָּתַח וְאָמַר, יוֹדוּךָ עַמִּים אֱלֹהִים יוֹדוּךָ עַמִּים כֻּלָּם, ת"ח, דָּוִד מַלְכָּא קָם וְשַׁבַּח וְאוֹדֵי לְמַלְכָּא קַדִּישָׁא. וְהוּא אִשְׁתַּדַּל בְּאוֹרַיְיתָא, בְּהַהִיא שַׁעֲתָא כַּד רוּחַ צָפוֹן אִתְּעַר, וַהֲוָה בָּטַשׁ בְּאִינּוּן נִימִין דְּכִנּוֹרָא, וְכִנּוֹרָא הֲוָה מְנַגֵּן וְאָמַר שִׁירָה וְכוּ', וּמַה שִׁירָה הֲוָה קָאָמַר.

Transliteration

Translation

Rabbi Elazar opened the discussion with the following verse, "Let the peoples praise You, Elohim, let all the peoples give thanks to You" (Tehilim 67:3). Come and behold, King David rose and praised and thanked the Holy King. He was studying the Torah at that moment when the north wind rose and struck the strings of his harp, and the harp made music. HE ASKS, Now what was the song of the harp?

chanoch's Commentary

The first verse of Psalm 67 is translated as follows: LaMenatzeyach BiNeginot – Dedicated to the Master Symphony Conductor of Creation who grants victory through melodies. Mizmor Shir – A chant song to cut away the obstacles that prevent us from appreciating His blessings: This is the type of song that deals with the north wind - meaning judgment.

Pasook 17. from the Zohar Sulam Commentary on Parasha Yitro

תָּא חֲזִי, בְּשַׁעֲתָא דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְעַר לְגַבֵּי כָּל אִינּוּן רְתִיכִין, לְמֵיהָב לוֹן טַרְפָּא, כְּמָה דְּאוֹקִימְנָא דִּכְתִּיב, וַתָּקָם בְּעוֹד לַיְלָה וַתִּתֵּן טֶרֶף לְבֵיתָהּ וְחֹק לְנַעֲרוֹתֶיהָ. כְּדֵין, כֻּלְּהוּ בְּחֵדוּ, פַּתְחֵי וְאַמְרֵי, אֱלֹהִים יְחָנֵּנוּ וִיבָרְכֵנוּ יָאֵר פָּנָיו אִתָּנוּ סֶלָה. כַּד רוּחַ צָפוֹן אִתְּעַר וְנָחִית לְעָלְמָא, נָשִׁיב וְאָמַר, לָדַעַת בָּאָרֶץ דַּרְכֶּךָ בְּכָל גּוֹיִם יְשׁוּעָתֶךָ. כִּנּוֹר בְּשַׁעֲתָא דְּאִיהוּ מְנַגְּנָא בֵּיהּ בְּהַהוּא, רוּחָא, פָּתַח וְאָמַר יוֹדוּךָ עַמִּים כֻּלָּם דָּוִד כַּד הֲוָה קָם, וְאִתְּעַר עָלֵיהּ רוּחַ קֻדְשָׁא, פָּתַח וְאָמַר, אֶרֶץ נָתְנָה יְבוּלָהּ יְבָרְכֵנוּ אֱלֹהִים אֱלֹהֵינוּ יְבָרְכֵנוּ אֱלֹֹהִים וַיִּירְאוּ אוֹתוֹ כָּל אַפְסֵי אָרֶץ. בְּגִין לְאַמְשָׁכָא טִיבוּ דְּקוּדְשָׁא בְּרִיךְ הוּא, מֵעֵילָּא לְתַתָּא. לְבָתַר אָתָא דָּוִד בְּרוּחַ קֻדְשָׁא, וְסִדֵּר לוֹן כַּחֲדָא, אִסְתָּכַּל בְּכֹלָּא הַאי קְרָא דְּכִנּוֹרָא, דִּשְׁלִימוּ דִּיקָרָא דְּקוּדְשָׁא בְּרִיךְ הוּא עֵילָּא וְתַתָּא.

Transliteration

Translation

AND HE RESPONDS, Come and behold. In the hour that the Holy One, blessed be He, is roused towards the Chariots to give them nourishment, as it is written, "She rises while it is night and gives food to her household and a portion to her maidens" (Mishlei 31:15), then everyone opens joyfully: "Elohim be gracious to us and bless us; and cause His face to shine upon us Selah" (Tehilim 67:2). And when the north wind is awakened and descends upon the world, it blows, saying: "that Your way may be known upon earth, Your salvation among all nations" (Ibid. 3). And the harp, at the hour that it is played by that wind, opens and says, "let all the peoples give thanks to you." When he was awakened and roused by the Holy Spirit, David said, "The earth has yielded her increase; and Elohim, even our Elohim shall bless us. Elohim shall bless us; and let all the ends of the earth fear Him" (Ibid. 8), so as to draw down the goodness of the Holy One, blessed be He, from above downwards. Later, David, roused by the Holy Spirit, arranged all the songs into one, AS IT IS WRITTEN, "ELOHIM WILL BLESS US" He observed this scriptural verse of the harp, "LET ALL THE PEOPLES GIVE THANKS TO YOU" (IBID. 5), for the glorification of the Holy One, blessed be He, is above and below, namely "and let all the ends of the earth fear Him."

chanoch's Commentary

I am not sure of the inner essence of this pasuk. It is related to the meaning of Psalm 67 which is the Menorah Psalm.

Pasook 18. from the Zohar Sulam Commentary on Parasha Yitro

בְּשַׁעֲתָא דִּשְׁאַר עַמִּין אִתְכַּפְיָין, אַתְיָין וְאוֹדָאן לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא, כֵּיוָן דְּאִינּוּן אִתְכַּפְיָין, וְאוֹדָן לֵיהּ, כְּדֵין אִשְׁתְּלִים יְקָרָא דְּקוּדְשָׁא בְּרִיךְ הוּא עֵילָּא וְתַתָּא. בְּשַׁעֲתָא דְּאָתָא מֹשֶׁה לְפַרְעֹה וְאָמַר לֵיהּ יְיָ' אֱלֹהֵי הָעִבְרִים נִקְרָא עָלֵינוּ וְגוֹ', פָּתַח אִיהוּ וְאָמַר לֹא יָדַעְתִּי אֶת יְיָ'.

Transliteration

Translation

The hour when the other nations yielded came, and they acknowledged the Holy One, blessed be He. Once they yielded and acknowledged Him, the glory of the Holy One, blessed be He, became complete above and below. In the hour that Moses came to Pharaoh and said to him, "the Elohim of the Hebrews had met with us," Pharaoh replied, "I know not Hashem..."

chanoch's Commentary

After the Yam Suf split and then drowned the Egyptian chariots Pharaoh declared the Name HaShem which he did not know to be supreme over all of the Elohim.

Pasook 19. from the Zohar Sulam Commentary on Parasha Yitro

וּבָעָא קוּדְשָׁא בְּרִיךְ הוּא, דְּיִתְיָיקַּר שְׁמֵיהּ בְּאַרְעָא, כְּמָה דְּאִיהוּ יַקִּירָא לְעֵילָּא, כֵּיוָן דְּאַלְקֵי לֵיהּ וּלְעַמֵּיהּ, אָתָא וְאוֹדֵי לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא, דִּכְתִּיב, יְיָ' הַצַּדִיק. אִיהוּ דַּהֲוָה מַלְכָּא קְרוֹפִינוֹס דְּכָל עָלְמָא, כֵּיוָן דְּאִיהוּ אוֹדֵי, כָּל שְׁאַר מַלְכִין אוֹדוּן, דִּכְתִּיב, אָז נִבְהֲלוּ אַלּוּפֵי אֱדוֹם.

Transliteration

Translation

When the Holy One, blessed be He, desired that His name be glorified on earth as it is above, after He struck him and his nation, he came and acknowledged the Holy One, blessed be He, as it is written, "Hashem is righteous" (Shemot 9:27). The instant he, who was the most important king in the world, acknowledged Him, all the other kings acknowledged, as it is written, "then the chiefs of Edom shall be amazed" (Shemot 15:15).

chanoch's Commentary

This pasuk is clear as written. Yet it must be asked what is the meaning of "glorified on earth as it is above"?

Pasook 20. from the Zohar Sulam Commentary on Parasha Yitro

אָתָא יִתְרוֹ, כּוֹמָרָא עִלָּאָה וְרַבְרְבָא, רַב מְמָנָא דְּכָל טַעֲוָון אַחֲרָנִין, וְאוֹדֵי לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא, וְאָמַר עַתָּה יָדַעְתִּי כִּי גָּדוֹל יְיָ' מִכָּל הָאֱלֹהִים, כְּדֵין אִסְתַּלָּק וְאִתְיְיקָר קוּדְשָׁא בְּרִיךְ הוּא בִּיקָרֵיהּ עֵילָּא וְתַתָּא, וּלְבָתַר יָהַב אוֹרַיְיתָא בִּשְׁלִימוּ, דְּשֻׁלְטָנוּ עַל כֹּלָּא.

Transliteration

Translation

Jethro came, the great and supreme priest, appointed ruler over the whole pagan world, and acknowledged the Holy One, blessed be He, saying: "I now know that Hashem is supreme over all Elohim." Then the Holy One, blessed be He, was exalted in His glory from above and below, and afterwards He gave the Torah in the completeness of His dominion.

chanoch's Commentary

As asked before, was it necessary for Yitro to acknowledge the sovereignty of HaShem in order to give the Torah?

Pasook 21. from the Zohar Sulam Commentary on Parasha Yitro

אר"ש לְרַ' אֶלְעָזָר בְּרֵיהּ, ע"ד כְּתִיב, יוֹדוּךָ עַמִּים אֱלֹהִים יוֹדוּךָ עַמִּים כּוּלָּם. אָתָא ר' אֶלְעָזָר וְנָשִׁיק יְדוֹי. בָּכָה ר' אַבָּא וְאָמַר, כְּרַחֵם אָב עַל בָּנִים. מַאן יְרַחֵם עַל ר' אֶלְעָזָר, וּלְאַשְׁלְמָא מִלּוֹי, בַּר רְחִימוּ דְּמֹר, זַכָּאָה חוּלָקָנָא, דְּזָכֵינָא לְמִשְׁמַע מִלִּין אִלֵּין קָמֵיהּ, דְּלָא נִכְסוֹף בְּהוּ לְעָלְמָא דְּאָתֵי.

Transliteration

Translation

Rabbi Shimon said to his son, Rabbi Elazar, Regarding this it is written, "Let all peoples praise You, O Elohim; let all the peoples give thanks to You." Then Rabbi Elazar came and kissed the hand of his father. Rabbi Aba wept and said, "As a father pities his children" (Tehilim 103:13). Who will have pity on Rabbi Elazar and bring his words to completion, except by the love of my master? How happy can we consider ourselves that we were privileged to hear these words so that we shall not be ashamed through them in the World to Come!

chanoch's Commentary

The verse is clear as written.

Pasook 22. from the Zohar Sulam Commentary on Parasha Yitro

אָמַר רַבִּי אַבָּא, הָא כֹּהֵן אוֹן לָא כְּתִיב בְּיִתְרוֹ, כֹּהֵן מִדְיָן כְּתִיב. א"ל, כֹּלָּא אִיהוּ חַד. בְּקַדְמֵיתָא חָמוּי דְּיוֹסֵף, כֹּהֵן אוֹן אִקְרֵי. וּלְבָתַר חָמוּי דְּמֹשֶׁה, כֹּהֵן מִדְיָן. וְכֹלָּא רָזָא חֲדָא, דְּהָא אִלֵּין תְּרֵין מֹשֶׁה וְיוֹסֵף. בְּדַרְגָּא דְרָזָא חֲדָא קַיְימִין, בְּרָזָא דְּאָת וָ"ו, תְּרֵין וָוִין כַּחֲדָא. וּמַה דְּאִתְּמַר כֹּהֵן מִדְיָן, רָזָא דָּא אֵשֶׁת מִדְיָנִים.

Transliteration

Translation

Rabbi Aba said, It was not written that Jethro was a priest of On, but rather of Midian. He said to him, It is all one. At first the father-in-law of Joseph was called a priest of On; afterwards, the father-in-law of Moses was called a priest of Midian. For all are of the same secret. THE PRIEST OF MIDIAN IS SIMILAR TO THE PRIEST OF ON. For these two, Moses and Joseph, are at the same grade of secret, the secret of the letter Vav THAT IS FULLY SPELLED WITH two Vav's together; the first Vav refers to Moses, Tiferet; the second Vav is Joseph, Yesod. And what is said of the priest of Midian is the secret of a contentious (Heb. Midianim) woman.

chanoch's Commentary

A contentious women is L.L. Moses is Tiferet only as a process of growing from Netzach to Daat. If you do not understand this ask or send me a question.

Pasook 23. from the Zohar Sulam Commentary on Parasha Yitro

אָרִים יְדוֹי עַל רֵישֵׁיהּ ר' אַבָּא וּבָכָה, אָמַר, נְהִירוּ דְּאוֹרַיְיתָא סַלְּקָא הַשְׁתָּא עַד רוּם רְקִיעָא דְּכֻרְסְיָיא עִלָּאָה, לְבָתַר דְּיִסְתַּלַּק מֹר מֵעָלְמָא, מַאן יַנְהִיר נְהִירוּ דְּאוֹרַיְיתָא. וַוי לְעָלְמָא דְּיִשְׁתְּאַר יָתוֹם מִינָךְ. אֲבָל מִלִּין דְּמֹר יִתְנְהִירוּ בְּעָלְמָא עַד דְּיֵיתֵי מַלְכָּא מְשִׁיחָא וּכְדֵין כְּתִיב, וּמָלְאָה הָאָרֶץ דֵּעָה אֶת יְיָ' וְגוֹ'.

Transliteration

Translation

Rabbi Aba raised his hands to his head and cried, saying: The light of the Torah now reaches the highest throne in heaven. When the master passes away from earth, who will light the lamp of the Torah? Woe to the world which will be orphaned from you. However, the words of the master will shine in the world until the King Messiah comes, and then it is written, "The earth shall be full of the knowledge of Hashem" (Yeshayah 11:9).

chanoch's Commentary

This prophecy of Isaiah is teaching that Daat will unify with Malchut. This means all 10 Sefirot will become unified into one Sefirah or world full of the knowledge of HaShem.

Pasook 24. from the Zohar Sulam Commentary on Parasha Yitro

וַיִּשְׁמַע יִתְרוֹ כֹּהֵן וְגוֹ, רַבִּי חִיָּיא אָמַר, הַאי קְרָא אִית לְאִסְתַּכְּלָא בֵּיהּ, בְּקַדְמֵיתָא כְּתִיב, אֵת כָּל אֲשֶׁר עָשָׂה אֱלֹהִים לְמֹשֶׁה, וּלְבָתַר כְּתִיב כִּי הוֹצִיא יְיָ'. אֶלָּא רָזָא דָּא אֵת כָּל אֲשֶׁר עָשָׂה אֱלֹהִים, דָּא שְׁמָא דְּאָגִין עַל מֹשֶׁה וְעַל יִשְׂרָאֵל, וְלָא אִתְעָדֵי מִנַּיְיהוּ בְּגָלוּתָא. וּלְבָתַר, שְׁמָא עִלָּאָה אַפִּיק לוֹן מִמִּצְרַיִם. דְּהָא שְׁמָא קַדִּישָׁא דְּאַפִּיק לוֹן, בְּרָזָא דְּיוֹבְלָא הֲוָה.

Transliteration

Translation

"When Jethro..." Rabbi Chiya said, We should look further into this verse. In the first instance it is written, "Everything that Elohim did for Moses" (Shemot 18:1). Later it is written, "and that Hashem has brought Yisrael out" (Ibid.). HE ANSWERS, This is the secret. "Everything that Elohim did," WHICH IS MALCHUT, is the Name that protected Moses and Yisrael, and did not move from them in exile. Later it was the Supreme Name which brought them out of Egypt, for the Name that brought them forth FROM EGYPT is the principle of Jubilee, WHICH IS BINAH.

chanoch's Commentary

Yovel יבל is the Name that brings redemption. This is the 42 letter Name that was used in the Creation of the physical world. Remember there are 2 42 letter Names - One for the physical and one for the Spiritual levels.

Pasook 25. from the Zohar Sulam Commentary on Parasha Yitro

ד"א אֵת כָּל אֲשֶׁר עָשָׂה אֱלֹהִים לְמֹשֶׁה, כַּד אִתְרְמֵי לְנָהֲרָא, וְכַד שֵׁזִיב לֵיהּ מֵחַרְבָּא דְּפַרְעֹה, וּלְיִשְׂרָאֵל עַמּוֹ, דִּכְתִּיב, וַיִּשְׁמַע אֱלֹהִים אֶת נַאֲקָתָם. וּכְתִיב וְכַאֲשֶׁר יְעַנּוּ אוֹתוֹ כֵּן יִרְבֶּה וְכֵן יִפְרוֹץ.

Transliteration

Translation

Another interpretation. "Everything that Elohim did for Moses," refers to when he was thrown into the river and was saved from the sword of Pharaoh. And "for Yisrael, His people," is as it is written, "And Elohim heard their groaning" (Shemot 2:24), and, "But the more they afflicted them, the more they multiplied and grew" (Shemot 1:12).

chanoch's Commentary

This pasuk some contemplation. Elohim did many things some of which are mentioned in this pasuk. There is more to realize of the miracles that Elohim did for Moshe.

Pasook 26. from the Zohar Sulam Commentary on Parasha Yitro

וַיִּשְׁמַע יִתְרוֹ כֹּהֵן מִדְיָן. רַבִּי יוֹסִי פָּתַח, פְּדוּת שָׁלַח לְעַמּוֹ צִוָּה לְעוֹלָם בְּרִיתוֹ קָדוֹשׁ וְנוֹרָא שְׁמוֹ. מַאי שְׁנָא, בְּכָל שְׁאַר קְרָאֵי, דִּבְכֻלְּהוּ, תְּרֵין תֵּיבִין מֵאַלְפָא בֵּיתָא, וּבְהַאי קְרָא, וּבִקְרָא דַּאֲבַתְרֵיהּ, תְּלַת תְּלַת. אֶלָּא, בְּגִין לְאַשְׁלְמָא שִׁית סִטְרִין, בְּהַאי אַלְפָא בֵּיתָא, הַאי לָקֳבֵל תְּלַת פּוּרְקָנִין דְּיִשְׂרָאֵל, בַּר פּוּרְקָנָא קַדְמָאָה. קְרָא אַחֲרָא, לָקֳבֵל תּוֹרָה נְבִיאִים וּכְתוּבִים. וְכֹלָּא תַּלְיָא בְּהַאי חָכְמָה.

Transliteration

Translation

"When Jethro, the priest of Midian" Rabbi Yosi began the discussion, saying: "He sent redemption to His people. He has commanded His covenant forever. Holy and revered is His Name" (Tehilim 111:9). HE ASKS, Why is there a difference? In all other verses, each verse has two letters in alphabetical order, such as the verse before, which is spelled with two letters, Samech and Ayin. however, in this verse, and the verse following it, there are three each. IN THIS VERSE, THERE ARE THREE LETTERS AND THE VERSE FOLLOWING HAS THREE LETTERS. THE REPLY: This is in order to complete six aspects by the alphabet, WHICH ARE THE THREE REDEMPTIONS OF YISRAEL AND THE THREE DIVISIONS OF THE SCRIPTURES THE TORAH, THE PROPHETS AND THE WRITINGS. THIS VERSE corresponds to the three redemptions of Yisrael, BABYLON, GREECE AND EDOM, apart from the first redemption from Egypt, WHICH HAD ALREADY TAKEN PLACE. The last verse corresponds to the Torah, the Prophets and the Writings. And everything is dependent upon this wisdom. Since the Torah, the Prophets and the Writings depend and come from Wisdom, the following verse therefore begins with: "the beginning of Chochmah."

chanoch's Commentary

This Psalm has 10 verses. the first 8 verses have two letters of the Alef Bet in order. The 9th and 10th verses have three letters in order. That is what is being point out. In the tenth verse we are being given a famous teaching about the fact that Chochmah is the beginning - the beginning of wisdom. i recommend that one reads Psalm 111 to learn about these various letters and what is being taught in the Psalm.

Pasook 27. from the Zohar Sulam Commentary on Parasha Yitro

פְּדוּת שָׁלַח לְעַמּוֹ, כַּד פָּרִיק קוּדְשָׁא בְּרִיךְ הוּא לְיִשְׂרָאֵל, מִגָּלוּתָא דְּמִצְרַיִם, וְעָבֵד לוֹן נִסִּין וּגְבוּרָן. צִוָּה לְעוֹלָם בְּרִיתוֹ, כַּד אָתָא יִתְרוֹ, וְקָבִּיל לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא, וְקָרִיב לֵיהּ לְפוּלְחָנֵיהּ. וּמִתַּמָּן, אִתְקְרִיבוּ כָּל אִינּוּן גִּיּוֹרִין, תְּחוֹת גַּדְפּוֹי דִּשְׁכִינְתָּא, מִתַּמָּן וּלְהָלְאָה, קָדוֹשׁ וְנוֹרָא שְׁמוֹ. דְּהָא כְּדֵין אִתְקַדָּשׁ שְׁמֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא, דְּהָא יִתְקַדָּשׁ שְׁמָא קַדִּישָׁא, כַּד אִתְּבַר, וְאִתְכַּפְיָא סִטְרָא אַחֲרָא, כְּמָה דַּהֲוָה בְּיִתְרוֹ.

Transliteration

Translation

Another interpretation of: "He sent redemption to His people," is when the Holy One, blessed be He, brought forth Yisrael from the land of Egypt and caused mighty deeds and miracles. "He had commanded His covenant forever." This is when Jethro came and was received by the Holy One, blessed be He, who brought him closer to His worship, and so all proselytes were brought near under the wings of the Shechinah. From then onward, "holy and revered is His name." For then the Holy Name of the Holy One, blessed be He, became hallowed. The Holy Name becomes further hallowed when the Other Side becomes broken and yielding, as it was with Jethro.

chanoch's Commentary

The verse is clear as written. Learn this lesson well. Each person is capable of receiving redemption. That aspect of negativity within each person can become broken and yielding as opposed to just quintessential. The effect is to elevate the whole soul to a higher more hallowed relationship to HaShem.

Pasook 28. from the Zohar Sulam Commentary on Parasha Yitro

וַיִּשְׁמַע יִתְרוֹ וְגוֹ', וְכִי יִתְרוֹ שָׁמַע, וְכָל עָלְמָא לֹא שַׁמְעוּ, וְהָא כְּתִיב, שָׁמְעוּ עַמִּים יִרְגָּזוּן. אֶלָּא, כָּל עָלְמָא שָׁמְעוּ, וְלָא אִתְּבָּרוּ, וְאִיהוּ שָׁמַע וְאִתְּבַּר, וְאִתְכַּפְיָא מִקַּמֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא, וְאִתְקְרַב לְדַחַלְתֵּיהּ.

Transliteration

Translation

"When Jethro" HE ASKS, Only Jethro heard, while the rest of the world did not hear? Is it not written, "The people shall hear, and be afraid" (Shemot 15:14)? HE ANSWERS, Indeed, the whole world did hear, but they were not broken. THEREFORE, IT WAS AS IF THEY DID NOT HEAR. But he heard, and was broken and yielded before the Holy One, blessed be He, and was brought near to fearing Him. Therefore his is indeed a hearing.

chanoch's Commentary

Do you know the difference between Hearing - Listening - and Knowing? We must know that our negative aspects need to be broken and yielding so that we can learn to listen and not just hear which is not hearing. If you do not understand this comment write me.

Pasook 29. from the Zohar Sulam Commentary on Parasha Yitro

רַבִּי אַבָּא אָמַר, בְּכַמָּה אֲתָר תָּנֵינָן, דְּקוּדְשָׁא בְּרִיךְ הוּא, כָּל מַה דְּעָבֵד לְעֵילָּא וְתַתָּא כֹּלָּא אִיהוּ קְשׁוֹט, וְעוֹבָדָא דִּקְשׁוֹט. וְלֵית לָךְ מִלָּה בְּעָלְמָא דְּבָעֵי בַּר נָשׁ לְדַחְיָא לֵיהּ מִנֵּיהּ, וּלְאַנְהָגָא בֵּיהּ קְלָנָא, דְּהָא כֻּלְּהוּ עוֹבָדָא דִּקְשׁוֹט אִינּוּן, וְכֹלָּא אִצְטְרִיךְ בְּעָלְמָא.

Transliteration

Translation

Rabbi Aba said, In many places we have learned that whatever the Holy One, blessed be He, does above or below, is all true and His works are true. And there is nothing in the world that man needs to reject or find despicable, for all are works of truth, and are all needed in the world.

chanoch's Commentary

Reread this pasuk. Again. Again. Use it as a repetitive phrase. Why. Because this is the ultimate oneness of HaShem. The wise will understand and no more need be said. if you do not understand send me a question.

Here is a transliteration for those who need it:

rabi aba amar, bechammah atar taneinan, dekudesha berich hu, kol mah de'aved le'eilla vetatta kolla ihu keshot, ve'ovada dikshot. veleit lach millah be'alema deva'ei bar nash ledachya leih minneih, ule'anhaga beih kelana, deha kullehu ovada dikshot innun, vecholla itzterich be'alema

Pasook 30. from the Zohar Sulam Commentary on Parasha Yitro

דְּהָא זִמְנָא חֲדָא, הֲוָה ר' אֶלְעָזָר אָזִיל בְּאָרְחָא, וַהֲוָה אָזִיל עִמֵּיהּ ר' חִזְקִיָּה, חָמוּ חַד חִוְיָא, קָם ר' חִזְקִיָּה לְמִקְטְלֵיהּ. א"ל ר' אֶלְעָזָר, שָׁבִיק לֵיהּ לָא תְּקַטְלִינֵיהּ. א"ל, וְהָא מִלָּה בִּישָׁא אִיהוּ, דְּקָטִיל בְּנֵי נָשָׁא. א"ל לְרַ' חִזְקִיָּה, וְהָא כְּתִיב אִם יִשּׁוֹךְ הַנָּחָשׁ בְּלֹא לָחַשׁ. לָא נָשִׁיךְ חִוְיָא לְבַר נָשׁ, עַד דְּלָחֲשִׁין לֵיהּ מִלְּעֵילָּא, וְאַמְרֵי לֵיהּ זִיל קָטִיל לֵיהּ לִפְלָנַיָּא.

Transliteration

Translation

It once happened that Rabbi Elazar was walking along the road, accompanied by Rabbi Chizkiyah. They saw a snake and Rabbi Chizkiyah rose to kill it. Rabbi Elazar said to him, Leave it alone, do not kill it. He replied to him, But this is an evil thing that kills human beings. He said to Rabbi Chizkiyah: But it is written, "If the serpent bites and can not be charmed (lit. 'without a charm')" (Kohelet 10:11). The snake does not bite a person unless it is whispered to from above and ordered, 'Go and kill that person'!

chanoch's Commentary

This verse comes from a famous story Dealing with the resurrection of the dead but not in the normal literal way that people understand. This story is not in this section of the Zohar but this verse is bringing the potential of the resurrection of the dead to the energy of Yitro.

Pasook 31. from the Zohar Sulam Commentary on Parasha Yitro

וּלְזִמְנִין כְּמָה דְּעָבֵיד הַאי, הָכִי נָמֵי שֵׁזִיב לְבַר נָשׁ, מִמִּלִּין אַחֲרָנִין, וְעַל יְדוֹי אַרְחִישׁ קוּדְשָׁא בְּרִיךְ הוּא נִיסָא לִבְנֵי נָשָׁא, וְכֹלָּא בִּידָא דְּקוּדְשָׁא בְּרִיךְ הוּא תַּלְיָא, וְכֹלָּא אִיהוּ עוֹבָדֵי יְדוֹי, וְאִצְטְרִיךְ עָלְמָא לְהוּ, וְאִי לָאו דְּאִיצְטְרִיךָ לוֹן עָלְמָא, לָא עָבֵד לוֹן קוּדְשָׁא בְּרִיךְ הוּא. וְע"ד לָא בָּעֵי בַּר נָשׁ לְאַנְהָגָא בְּהוּ קְלָנָא בְּמִלֵּי דְּעָלְמָא. בְּמִלּוֹי וּבְעוֹבָדוֹי דְּקוּדְשָׁא בְּרִיךְ הוּא עאכ"ו.

Transliteration

Translation

At times, just as it does this, so does it save man from other things. And thus, by its hand does the Hoy One perform a miracle for men. Everything is in the hands of the Holy One, blessed be He, for it is all His creation. The world needs them. For if the world did not need them, the Holy One, blessed be He, would not have created them. Therefore man must not conduct himself in a despicable manner with things of the world; how much more so with the words or the acts of the Holy One, blessed be He.

chanoch's Commentary

What is a despicable manner? One view in my opinion is when a person thinks that the world can be run or controlled in a "better" manner than it is being controlled at that instant. In effect the person is saying i have a better way to run things than HaShem is doing. That is a despicable manner. the word that comes to mind is abominable thought.

Pasook 32. from the Zohar Sulam Commentary on Parasha Yitro

פָּתַח וְאָמַר, וַיַּרְא אֱלֹהִים אֶת כָּל אֲשֶׁר עָשָׂה וְהִנֵּה טוֹב מְאֹד. וַיַּרְא אֱלֹהִים: דָּא אֱלֹהִים חַיִּים. וַיַּרְא: דְּאִסְתָּכַּל לְאַנְהָרָא לוֹן, וּלְאַשְׁגָּחָא לוֹן. אֶת כָּל אֲשֶׁר עָשָׂה כֹּלָּא בִּכְלָלָא חֲדָא, עֵילָּא וְתַתָּא. וְהִנֵּה טוֹב: דָּא סִטְרָא דִּימִינָא. מְאֹד: דָּא סִטְרָא דִּשְׂמָאלָא, וְהָא אוּקְמוּהָ, טוֹב: דָּא מַלְאַךְ חַיִּים מְאֹד: דָּא מַלְאַךְ הַמָּוֶת. וְכֹלָּא רָזָא חֲדָא. רָזָא הוּא, לְאִינוּן דְּמִסְתַּכְלֵי בְּרָזָא דְּחָכְמְתָא.

Transliteration

Translation

He opened the discussion with the verse, "And Elohim saw everything that He had made and, behold, it was very good" (Beresheet 1:31). "And Elohim saw," refers to living Elohim, WHICH IS BINAH; "And Elohim saw," MEANS He was intent upon giving them Light, and guarding them; "everything that He had made," is everything united, above and below; "very," is the left side; "good," is the right side. As it was already established, "very," is the Angel of Death; "good," is the Angel of Life. It is all one secret, a secret to those who observe the mystery of Wisdom.

chanoch's Commentary

In Hebrew the word "very" is Meod מאוד. We are taught that included in this word is the Creation of the Angel of Death. This word can be perceived from building each letter as "from a doorway to an Island. This implies that the concept of death is an island of loneliness.

Pasook 33. from the Zohar Sulam Commentary on Parasha Yitro

וַיַּרְא אֱלֹהִים אֶת כָּל אֲשֶׁר עָשָׂה. בְּכָל עוֹבָדָא דִּבְרֵאשִׁית, כְּתִיב, וַיַּרְא אֱלֹהִים כִּי טוֹב, וְהָכָא וַיַּרְא אֱלֹהִים אֶת כָּל אֲשֶׁר עָשָׂה. אֱלֹהִים לְתַתָּא, שָׁלִיט עַל תַּתָּאֵי. אֱלֹהִים לְעֵילָּא, שָׁלִיט עַל עִלָּאֵי. דָּא אִיהוּ רָזָא דֶּאֱלֹהִים חַיִּים, דְּאַנְהִיר וְאַדְלִיק כָּל אִינּוּן בּוּצִינִין עִלָּאִין וְתַתָּאִין, וּמִתַּמָּן נָפְקִין כָּל אִינּוּן נְהוֹרִין לְאַנְהָרָא. תוספתא

Transliteration

Translation

"And Elohim saw everything that He had made." HE ASKS, Throughout the works of Creation, it is written, "And Elohim saw that it was good." But here, it is written, "And Elohim saw everything He had made." HE ANSWERS, The lower Elohim, MALCHUT, rules those below. The Elohim above, BINAH, rules those above. ELOHIM ABOVE, THAT RULES THOSE ABOVE, is an aspect of the Living Elohim, WHICH IS BINAH. HENCE, "AND ELOHIM SAW EVERYTHING HE HAD MADE," as He illuminated and lit all candles above and below, and from there all lights emerge to illuminate.

chanoch's Commentary

This pasuk is teaching that Binah is the energy store. Nothing is revealed except through the mental level of desire to receive in order to share.

Pasook 34. from the Zohar Sulam Commentary on Parasha Yitro

בִּטְמִירוּ דִּטְמִירִין, אִתְרְשִׁים רְשִׁימוּ חַד, דְּלָא אִתְחָזֵי וְלָא אִתְגַּלְיָא. הַהוּא רְשִׁימוּ, רָשִׁים וְלָא רָשִׁים. מָארֵי דְּסָכְלְתָנוּ, וּפִקְחִין דְּעַיְינִין, לָא יַכְלִין לְמֵיקָם בֵּיהּ. אִיהוּ קִיּוּמָא דְּכֹלָּא. הַהוּא רְשִׁימוּ אִיהוּ זְעֵיר, דְּלָא אִתְחַזְיָא וְלָא אִתְגַּלְיָא. קַיְּימָא בִּרְעוּתָא, לְקַיְּימָא כֹּלָּא. לְנַטְלָא מַה דְּנַטְלָא, מִמַּה דְּלֵית בֵּיהּ רְשִׁימוּ, וְלָא רְעוּתָא, דְּלָא אִתְחָזֵי.

Transliteration

Translation

Upon the most hidden of all that is hidden, one imprint was impressed that is neither seen, nor revealed. This impression is an impression yet not an impression. Those of understanding and open eyes, GIFTED IN WISDOM, can not understand its nature. It maintains everything. This impression is so small as to be unseen and not revealed, existing there by the will to sustain all. It receives whatever it receives from that which has no impression or will, and is not visible.

chanoch's Commentary

This is a description of Keter. Remember the Esser Debrot has 620 letters the gematria of the word Keter כתר. this word can be translated as "like a permit". This implies the idea that the start of something must receive a permit to become separated from what came before it. Do not perceive the word separated in the literal sense since nothing is separated from HaShem yet we perceive it as being separated.

Pasook 35. from the Zohar Sulam Commentary on Parasha Yitro

הַהוּא רְשִׁימוּ בָּעָא לְאַחֲפָיָא גַּרְמֵיהּ, וְעָבֵד לֵיהּ לְגַרְמֵיהּ, לְאִתְטַמְּרָא בֵּיהּ, חַד הֵיכָלָא. הַהוּא הֵיכָלָא אַפִּיק לֵיהּ מִגַרְמֵיהּ, וּמָתַח לֵיהּ בִּמְתִּיחוּ רַב וְסַגִּיא לְכָל סִטְרִין, אוֹקִיר לֵיהּ בִּלְבוּשֵׁי יְקָר, פָּתַח לֵיהּ חַמְשִׁין תַּרְעִין.

Transliteration

Translation

This impression desired to veil itself, and created for itself a chamber with which to be covered. It drew it from itself, and extended it with great expansion from all sides and adorned it with valuable attire, thereby opening up in it fifty gates.

chanoch's Commentary

A very esoteric verse that describes creation in my opinion.

Pasook 36. from the Zohar Sulam Commentary on Parasha Yitro

לְגוֹ בְּגוֹ, אִתְטָמַּר וְאִתְגְּנִיז הַהוּא רְשִׁימוּ. כֵּיוָן דְּאִתְגְּנִיז בֵּיהּ, וְעָאל בְּגַוֵּיהּ, אִתְמַלְיָא נְהוֹרָא. מֵהַהוּא נְהִירוּ, נַבְעִין נְהוֹרִין, וְנִצוֹצִין נָפְקִין מֵאִינּוּן תַּרְעִין, וְנָהֲרִין כֹּלָּא.

Transliteration

Translation

In the innermost part IN THAT CHAMBER, that impression was treasured and concealed. After being concealed, it was penetrated by light. From this light there issued forth lights and sparks, and it emerged through the gates of the chamber and shone upon everything.

chanoch's Commentary

This is also a description of the creative process of 4 steps in my opinion.

Pasook 37. from the Zohar Sulam Commentary on Parasha Yitro

הַהוּא הֵיכָלָא אִתְחַפְיָיא בְּשִׁית יְרִיעָן. אִינּוּן שִׁית יְרִיעָן, אִינּוּן חֲמֵשׁ. לְגוֹ בְּגוֹ אִינּוּן יְרִיעָן, קַיְּימָא חַד יְרִיעָא מְרֻקָּמָא, בְּהַהוּא יְרִיעָה אִתְחַפְיָיא הַהוּא הֵיכָלָא, מִנֵּיהּ אַשְׁגַּח וְחָמָא לְכֹלָּא.

Transliteration

Translation

This chamber is cloaked, THAT IS TO SAY, CLOTHED with six screens. Yet these six screens are but five. In the innermost part of these screens, there prevails one embroidered screen. It is with this screen that the chamber is covered AND CLOTHED. From within, it monitors and sees everything.

chanoch's Commentary

This pasuk, in my opinion, is describing Zeir Anpin which is composed of "six ends" meaning six Sefirot that are transforming from a higher more powerful level to a lower less powerful level. This is true until the final level which is yesod.

Pasook 38. from the Zohar Sulam Commentary on Parasha Yitro

הַאי הֵיכָלָא אִיהוּ פְּקִיחָא דְּעַיְינִין, דְּלָא נָיִים. אִיהוּ אַשְׁגַּח תָּדִיר לְאַנְהָרָא לְתַתָּא, מִגּוֹ נְהִירוּ דְּהַהוּא רְשִׁימוּ. הַהוּא סָכְלְתָנוּ, חָכְמְתָא טְמִירְתָּא, רְעוּ דִּרְעוּתִין הֲוֵי גָּנִיז וְטָמִיר, וְלָא אִתְגַּלְיָא, קַיְּימָא וְלָא קַיְּימָא. בְּרִיךְ הוּא מִטְּמִיר דִּטְמִירוּ, בְּרִיךְ הוּא לְעָלַם וּלְעָלְמֵי עַד אָמֵן. (ע"כ תוספתא)

Transliteration

Translation

This chamber is the opening of eyes so that it does not sleep. It is forever attentive to shed light below, out of the light of the impression. This understanding, this concealed wisdom and the will of wills, is concealed and cloaked, and not revealed; it exists yet does not exist. Blessed be it from the concealed of all the concealed. Blessed be it forever and eternally, Amen. (End of Tosefta)

chanoch's Commentary

This is explaining how yesod changes from desiring what the vessel has to share to a desire for the total of the light. This is my opinion.

Pasook 39. from the Zohar Sulam Commentary on Parasha Yitro

תָּא חֲזִי, יִתְרוֹ הוּא דְּיָהַב עֵיטָא לְמֹשֶׁה, עַל תִּקּוּנָא דְּדִינִין, הָכִי אִצְטְרִיךְ. וְרָזָא דָּא דְּאוֹדֵי לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא, וְסִדֵּר קָמֵיהּ תִּקּוּנָא דְּדִינוֹי, לְאַחֲזָאָה מַה דִּכְתִּיב, כִּי הַמִּשְׁפָּט לֵאלֹהִים הוּא, וְלָא לְסִטְרָא אַחֲרָא. וְדִינִין לְיִשְׂרָאֵל אִתְיְיהִיבוּ, וְלָא לְאַחֲרָא, דִּכְתִּיב חֻקָּיו וּמִשְׁפָּטָיו לְיִשְׂרָאֵל. וְת"ח, לָא יַנְהִיג בַּר נָשׁ קְלָנָא בְּאַחֲרָא, וּמִלָּה דְּהֶדְיוֹטָא, מִלָּה אִיהוּ. דְּהָא בְּמֹשֶׁה כְּתִיב, וַיִּשְׁמַע מֹשֶׁה לְקוֹל חוֹתְנוֹ וְגוֹ'.

Transliteration

Translation

Come and behold, it was Jethro who gave advice to Moses on the administration of justice. And this is how it should be. And this is the secret of acknowledging the Holy One, blessed be He, and arranging openly the administration of justice, to teach what is written, "for the Judgment is Elohim's" (Devarim 1:17), and not of the Other Side. And these laws were given to Yisrael and to none other, as it is written, "His statutes and His judgments to Yisrael" (Tehilim 147:19). Come and behold, man must not despise another, and the words from a layman are still words, as it is written of Moses, "And Moses hearkened to the voice of his father-in-law."

chanoch's Commentary

Why would Jethro be the one to give advice to Moses on justice? This is a question that all of the commentators ask. As Jethro was a Priest of On and from the other side this does not make an easy explanation - that justice would come from the other side. Actually when Jethro humbled himself he moved to the central column and his experience from the left side is why the Zohar says that Jethro giving advice is how it should be.

Pasook 40. from the Zohar Sulam Commentary on Parasha Yitro

וַיִּשְׁמַע יִתְרוֹ וְגוֹ'. פָּתַח וְאָמַר עַל כֵּן אוֹדְךָ בַּגּוֹיִם יְיָ' וּלְשִׁמְךָ אֲזַמֵּרָה. דָּוִד מַלְכָּא אָמַר דָּא בְּרוּחַ קֻדְשָׁא, בְּשַׁעֲתָא דְּחָמָא, דְּהָא יְקָרָא דְּקוּדְשָׁא בְּרִיךְ הוּא, לָא אִסְתְּלִיק בִּסְלִיקוּ וְלָא אִתְיָיקְרָא בְּעָלְמָא, אֶלָּא מִסִּטְרָא דִּשְׁאַר עַמִין. וְאִי תֵּימָא, הָא קוּדְשָׁא בְּרִיךְ הוּא לָא אִתְיָיקַר בְּעָלְמָא, אֶלָּא בְּגִינֵיהוֹן דְּיִשְׂרָאֵל. הָכִי הוּא וַדַּאי, דְּהָא יִשְׂרָאֵל אִינּוּן הֲוֵי יְסוֹדָא דִּשְׁרָגָּא לְאַנְהָרָא, אֲבָל כַּד שְׁאַר עַמִּין אָתָאן וְאוֹדָן לֵיהּ, בְּשִׁעְבּוּדָא דִּיקָרָא דְּקוּדְשָׁא בְּרִיךְ הוּא, כְּדֵין אִתּוֹסָף יְסוֹדָא דִּשְׁרָגָּא, וְאִתְתָּקַּף עַל כָּל עוֹבָדוֹי. בְּחִבּוּרָא חֲדָא, וְשָׁלִיט קוּדְשָׁא בְּרִיךְ הוּא בִּלְחוֹדוֹי עֵילָּא וְתַתָּא.

Transliteration

Translation

"When Jethro heard" He opened the discussion, saying: "Therefore I will give thanks to You, Hashem, among the nations, and sing praises to Your Name" (Tehilim 18:50). King David said this, in the spirit of Holiness, when he saw that only the other nations exalted and glorified the Holy One, blessed be He, in the world. But if you say that the Holy One, blessed be He, exalts Himself in the world only for Yisrael, this is certainly so. For Yisrael is the base of the shine of the candle. Yet when the other nations come forth to acknowledge Him through worship of the glory of the Holy One, blessed be He, then the base of the candle increases and is strengthened. And then the Holy One, blessed be He, rules alone, above and below.

chanoch's Commentary

The verse is clear as follows.

Pasook 41. from the Zohar Sulam Commentary on Parasha Yitro

כְּגַוְונָא דָּא, כָּל עָלְמָא, דְּחִילוּ וְאֵימָתָא נָפַל עָלַיְיהוּ מִקָּמֵי קוּדְשָׁא בְּרִיךְ הוּא. וְכֵיוָן דְּאָתָא יִתְרוֹ, דְּאִיהוּ כּוֹמָרָא עִלָּאָה, דְּכָל טַעֲוָון אַחֲרָנִין, כְּדֵין אִתְתָּקַּף וְשָׁלִיט יְקָרָא דְּקוּדְשָׁא בְּרִיךְ הוּא עַל כֹּלָּא.

Transliteration

Translation

It happened that great fear and terror of the Holy One, blessed be He, fell upon the entire world when they heard of the miracles occurring during the Exodus from Egypt. And when Jethro came, the High Priest of the heathen deities, then the glory of the Holy One, blessed be He, was strengthened and He ruled over all.

chanoch's Commentary

Ask yourself if it is possible that great fear and terror can fall on the whole world - every person? Or is this pasuk describing the reactions of the Angelic Chieftains who are the leaders of the 70 nations? If it is the Angelic Chieftains then is Jethro a physical person representing the Priest of On as expressed above. Then Jethro saying what he said would strengthen his kingship to be over all.

Pasook 42. from the Zohar Sulam Commentary on Parasha Yitro

בְּגִין, דְּכָל עָלְמָא, כַּד שָׁמְעוּ שֵׁמַע גְּבוּרְתֵּיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא, זָעוּ. וְכֻלְּהוּ הֲווֹ מִסְתַּכְּלָן בְּיִתְרוֹ, דְּאִיהוּ חַכִּים וְרַב מְמָנָא דְּכָל טַעֲוָון דְּעָלְמָא, כֵּיוָן דְּחָמוּ, דְּאִיהוּ אָתָא וּפָלַח לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא, וְאָמַר עַתָּה יָדַעְתִּי כִּי גָּדוֹל יְיָ' מִכָּל הָאֱלֹהִים, כְּדֵין כֻּלְּהוּ אִתְרַחֲקוּ מִפּוּלְחָנֵיהוֹן, וְיָדְעוּ דְּלֵית בְּהוּ מַמָּשׁוּ. כְּדֵין אִתְיָיקַר יְקָרָא דִּשְׁמָא קַדִּישָׁא דְּקוּדְשָׁא בְּרִיךְ הוּא, בְּכָל סִטְרִין. וְעַל דָּא אִתְרְשִׁים פַּרְשְׁתָּא דָּא בְּאוֹרַיְיתָא, וְשֵׁירוּתָא דְּפַרְשְׁתָּא הֲוָה בֵּיהּ בְּיִתְרוֹ.

Transliteration

Translation

For when the people of the entire world heard of the wonders of the Holy One, blessed be He, they trembled. Then they looked up to Jethro, who was the wisest and was appointed over all of the heathen deities. When they saw that he came to worship the Holy One, blessed be He, saying: "Now I know that Hashem is greater than all the Elohim," they gave up their idol worship, realizing their idols were worthless. At that time, the glory of the Holy Name of the Holy One, blessed be He, was exalted on all sides. Therefore this scriptural chapter has been recorded in the Torah, with Jethro's name at its beginning.

chanoch's Commentary

The answers to the question i asked in the commentary on pasuk 42 is in this pasuk since the word Elohim can refer to the Angelic Chieftians.

Pasook 43. from the Zohar Sulam Commentary on Parasha Yitro

יִתְרוֹ חַד מֵחַכִּימִין דְּפַרְעֹה הֲוָה. תְּלַת חַכִּימִין הֲווֹ לֵיהּ לְפַרְעֹה, חַד יִתְרוֹ, וְחַד אִיּוֹב, וְחַד בִּלְעָם. חַד יִתְרוֹ: דְּלָא הֲוָה פּוּלְחָנָא וּמְמַנָּא וְשַׁמָּשָׁא וְכֹכָבָא דְּשָׁלִיט עַל שׁוּלְטָנֵיהּ, דְּלָא הֲוָה יָדַע פּוּלְחָנָא דְּאִתְחָזֵי לֵיהּ, וְהַהוּא שִׁמּוּשָׁא דִּילֵיהּ. בִּלְעָם, הֲוָה חַרְשָׁא בְּכָל מִינֵי חֲרָשִׁין בֵּין בְּעוֹבָדָא בֵּין בְּמִלָּה.

Transliteration

Translation

Jethro was one of the advisors to Pharaoh. Pharaoh had three advisors, Jethro, Job and Bilaam. One was Jethro, and there was no worship, appointed minister, sun or star that ruled over his empire that he did not know its appropriate service. Bilaam was a sorcerer in all manner of enchantments, whether by act or by word.

chanoch's Commentary

The pasuk is clear as written. Jethro was from the right column of the negative system. His wisdom extended to all the known idols and Elohim and how to serve them. today most of us do not use the word service when referring to HaShem or other idols. Yet the rituals we do on Holidays and Shabbats and daily is the service requested by the Creator. The difference between serving the Creator and serving other idols etc is that the recommended service is for the benefit of the Created Being while serving the other idols etc is to the detriment of the Created Being. The only problem is the physical world where this service takes place is an illusion and the Created Being can not always see the effect of his or her service.

Pasook 44. from the Zohar Sulam Commentary on Parasha Yitro

אִיּוֹב הֲוָה דָּחִיל בִּדְחִילוּ, וּבְהַהוּא דְּחִילוּ הֲוָה עִקָרָא דִּילֵיהּ, בְּגִין דְּמִלָּה דִּלְעֵילָּא, בֵּין דִּקְדוּשָׁה, בֵּין דְּסִטְרָא אַחֲרָא, לָא יָכִיל בַּר נָשׁ לְאַמְשָׁכָא רוּחָא דִּלְעֵילָּא לְתַתָּא וּלְמִקְרַב גַּבֵּיהּ, אֶלָּא בִּדְחִילוּ. וִיכַוֵּין לִבֵּיהּ וּרְעוּתֵיהּ בִּדְחִילוּ וּתְבִירוּ דְּלִבָּא, וּכְדֵין יַמְשִׁיךְ לְתַתָּא רוּחָא דִּלְעֵילָּא וּרְעוּתָא דְּאִצְטְרִיךְ.

Transliteration

Translation

Job had fear. This reverence was his mainstay, IT WAS THE ESSENCE OF HIS STRENGTH. For a word above, whether it be Holy or of the Other Side, man can draw down the spirit from above and unite with it below, only with fear, by concentrating his heart and mind with fear, broken-heartedly. And only then can he draw down the spirit of above, and the needed wish.

chanoch's Commentary

What is hinted at here is the realization that the same spiritual system is used by both HaShem and the Other Side. Also it is important to realize that the Hebrew word being translated as "fear" can also be translated as "awe". Both translation activate the same spiritual system. "Awe" causes more of that spiritual system to be activated.

Pasook 45. from the Zohar Sulam Commentary on Parasha Yitro

וְאִי לָא יְשַׁוֵּי לִבֵּיהּ וּרְעוּתֵיהּ בִּדְחִילוּ לְהַהוּא סִטְרָא, לָא יָכִיל לְאִתְדַּבְּקָא בֵּיהּ רְעוּתֵיהּ, בַּר לְהָנֵי טוֹפְסֵי דְּקִיקִין, וְלָא בְּכֻלְּהוּ, בְּגִין דְּאִית בְּהוּ שָׁלְטָנִין, דְּאִצְטְרִיךְ לְגַבַּיְיהוּ, רְעוּתָא דְּלִבָּא וּדְחִילוּ. כ"ש אִינּוּן מִלִּין עִלָּאִין, דְּאִצְטְרִיךְ דְּחִילוּ וְאֵימָתָא וּרְעוּתָא יַתִּיר.

Transliteration

Translation

And if he does not direct his heart and mind in fear to that side, then his mind cannot cling to it, only with diminutive images, and not even with all of them, since they are ruled by those who require meditation of the heart and fear, and even more so in the case of those supernal objects who require much more fear, terror, and intention.

chanoch's Commentary

Learn this well. Directing the heart and mind requires fear and / or awe. The most easiest manner to direct the heart and mind is using the Hebrew Letters. The letter sequence is important since the Holy positive letter sequences work in a Holy and positive way while the negative sequences work in the opposite manner.

Pasook 46. from the Zohar Sulam Commentary on Parasha Yitro

יִתְרוֹ אִצְטְרִיךְ פּוּלְחָנֵיהּ דְּהַהוּא סִטְרָא תָּדִיר, בֵּין בְּזִמְנָא דְּאִצְטְרִיךְ לֵיהּ לְבַר נָשׁ, בֵּין בְּזִמְנָא דְּלָא אִצְטְרִיךְ לֵיהּ, בְּגִין דְּהַהוּא סִטְרָא יְהֵא דָּבִיק לְגַבֵּיהּ, בְּשַׁעֲתָא דְּאִצְטְרִיךְ לֵיהּ. בִּלְעָם אִתְדָּבַּק בְּאִינּוּן חֲרָשִׁין, כְּמָה דְּאִתְּמַר.

Transliteration

Translation

Jethro had to worship that side continuously, whether his worshippers needed him or not, so that that side would cleave to him when he needed it. Bilaam was connected with that sorcery, as was stated before.

chanoch's Commentary

"that side" is the other side. The hint in this pasuk is that the other side requires constant service while HaShem is always sharing whether you are serving HaShem or not. Of course when one serves HaShem that strengthens the potential and actual effects of that persons potential miracles in their life.

Pasook 47. from the Zohar Sulam Commentary on Parasha Yitro

אִיּוֹב בִּסְגִיאוּ דְּהַהוּא דְּחִילוּ דִּילֵיהּ אַהְדָּר בְּמִצְרַיִם לְמִדְחַל מִקָּמֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא, כַּד חָמָא אִינּוּן גְּבוּרָן וְנִסִּין, דְּעָבֵד קוּדְשָׁא בְּרִיךְ הוּא בְּמִצְרַיִם. יִתְרוֹ, לָא אַהְדָּר בְּכָל דָּא, עַד דְּנָפְקוּ יִשְׂרָאֵל מִמִּצְרַיִם, וְכָל אִינּוּן קִשְׁרִין וְטִפְסִין דְּקָשִׁירוּ מִצְרָאֵי, לָא הֲווֹ כְּלוּם, וְנַפְקוּ. וּלְבָתַר דְּטָבַע לוֹן בְּיַמָּא, כְּדֵין תָּב, וְאַהְדָּר לְפוּלְחָנָא דְּקב"ה.

Transliteration

Translation

Due to an overpowering sense of fear within him, when Job witnessed the miracles and mighty works the Holy One, blessed be He, had performed in Egypt, he returned to Egypt to worship the Holy One, blessed be He, in fear. Jethro did not convert to the worship of the Holy One, blessed be He, until the exodus from Egypt. All of the bonds and images that the Egyptians made were to no avail, for still they departed. And only when they drowned in the sea did Jethro convert to worship the Holy One, blessed be He.

chanoch's Commentary

This pasuk seems clear as written. There is a machlocket among the Sages whether Yitro converted to become a Child of Israel. This Zohar pasuk is quite enlightening in this dispute.

Pasook 48. from the Zohar Sulam Commentary on Parasha Yitro

בִּלְעָם לָא תָּב, וְלָא אַהְדָּר, דְּטִנּוּפָא דְּסִטְרָא אַחֲרָא הֲוָה מִתְדָּבַק בֵּיהּ, וְעִם כָּל דָּא אִסְתַּכְּלוּתָא דְּמֵרָחִיק הֲוָה מִסְתַּכֵּל, בְּגוֹ הַהוּא טִנּוּפָא וְאִתְדַּבְּקוּתָא דְּסִטְרָא אַחֲרָא. דְּהָא בְּסִטְרָא אַחֲרָא אִית נְהִירוּ דָּקִיק חַד, דְּנָהִיר סַחֲרָנֵיהּ, כד"א וְנֹגַהּ לוֹ סָבִיב. וְדָא אִסְתַּכְּלוּתָא זְעֵיר הֲוָה מִסְתַּכֵּל מֵרָחִיק, וְלָא בְּכֻלְּהוּ מִלִּין.

Transliteration

Translation

Bilaam did not repent or convert, since the impurities of the Other Side still clung to him. And yet, he observed from a distance, and prophesied through the impurities and the clinging to the Other Side. For in the Other Side there is one small thread of light that surrounds it, as it is written, "And a brightness was about it" (Yechezkel 1:27). And he saw through this small brightness from afar, though not in all matters.

chanoch's Commentary

Understand what is being hinted too clearly. One will never be able to see as clearly serving the other side than serving HaShem. This is for the same spiritual level. Learn this well.

Pasook 49. from the Zohar Sulam Commentary on Parasha Yitro

וְכַד הֲוָה מִסְתַּכֵּל מִלָּה זְעֵיר מֵהַהוּא נְהִירוּ, כְּבָתַר כּוֹתָלָא הֲוָה, אָמַר וְלָא יָדַע מַאי קָאָמַר. וַהֲוָה מִסְתַּכֵּל בְּהַהוּא נְהִירוּ בִּסְתִימוּ דְּעֵינָא, וְאִתְגַּלְגַּל עֵינָא, וְחָזֵי בַּר נָשׁ נְהוֹרָא סְתִימָא, וְלָא חֲזִי. וְרָזָא דָּא שְׁתוּם הָעָיִן, וְאוּקְמוּהָ שְׁתוּם: סְתוּם, וְכֹלָּא חַד.

Transliteration

Translation

And when he perceived this small streak of light, it was as if from behind a wall, and he spoke, yet did not know what he said. He perceived this light as if with the white part of the eye as when the eye rolls and one sees covered light, yet does see. And this is the secret of: "whose eyes are opened" (Bemidbar 24:15). And we learned that "opened (Heb. satum, spelled with the Hebrew letter sin)" MEANS closed (Heb. satum, with the Hebrew letter Samech). And all pertains to the same thing.

chanoch's Commentary

Here is the full verse referenced in English: And he took up his parable, and said: The saying of Balaam the son of Beor, and the saying of the man whose eye is opened; What is this teaching? That when one tries to see through the lens of the negative system one will think their eye is open when it fact it is truly closed.

Pasook 50. from the Zohar Sulam Commentary on Parasha Yitro

דְּהָא לֵית סִטְרָא אַחֲרָא, דְּלֵית בֵּיהּ נְהִירוּ דָּקִיק זְעֵיר מִסִּטְרָא דִּקְדוּשָּׁה, כְּגַוְונָא דְּרוֹב חֶלְמִין, דְּבִסְגִיאוּת תַּבְנָא, אִית חַד גַּרְעִינָא דְּחִטִּין. בַּר אִלֵּין טַפְסֵי דְּקִיקִין חֲצִיפִין, דְּכֻלְּהוּ מְסָאֲבֵי יַתִּיר. וּבְהוּ הֲוָה בִּלְעָם יוֹדֵעַ.

Transliteration

Translation

There can always be found a small streak of light that comes from the side of Holiness, as in most dreams, where in a pile of straw there is one grain of wheat. Except for those minor images that are most unclean. And it was in these, that Bilaam knew.

chanoch's Commentary

According to the Midrash hints Bilaam kept doing more and greater impure actions. The result is that Bilaam sees through the unclean images as suggested in this pasuk.

Pasook 51. from the Zohar Sulam Commentary on Parasha Yitro

זַכָּאָה חוּלָקֵיהּ דְּמֹשֶׁה, דְּאִיהוּ לְעֵילָּא בְּכָל קְדוּשִׁין עִלָּאִין, וְאִסְתַּכַּל, בְּמָה דְּלָא אִתְיְיהִב רְשׁוּ לְבַר נָשׁ אַחֲרָא בְּעָלְמָא לְאִסְתַּכְּלָא. וּכְמָה דְּבִלְעָם הֲוָה חָמֵי נְהִירוּ זְעֵיר דָּקִיק כְּמִבָּתַר כּוֹתָלָא, מִגּוֹ הַהוּא סִטְרָא אַחֲרָא. אוּף הָכִי מֹשֶׁה, מִגּוֹ נְהִירוּ עִילָּאָה רַב וְסַגִּי, הֲוָה חָמֵי לְתַתָּא כְּמִבָּתַר כּוֹתָלָא, חַד חֲשׁוֹכָא דָּקִיק, דְּאִתְחֲזֵי לֵיהּ. וְלָאו בְּכָל זִמְנָא, כְּמָה דְּבִלְעָם לָא הֲוָה מִסְתַּכֵּל הַהוּא נְהִירוּ בְּכָל זִמְנָא.

Transliteration

Translation

Happy is the lot of Moses, who is high above all other supernal sanctities. For he perceived that which no other man on earth was ever given permission to observe. And just as Bilaam saw a small light, fine and thin, as if behind a wall, from within the Other Side, so through the great supernal light of Holiness did Moses see below, as if from behind a wall, a fine streak of darkness. And he did not see it always, just as Bilaam did not always see that light.

chanoch's Commentary

this pasuk is teaching us the close relationship between Bilaam and Moshe. They both represent the universal soul. One from the pure side and one from the impure side.

Pasook 52. from the Zohar Sulam Commentary on Parasha Yitro

זַכָּאָה חוּלָקֵיהּ דְּמֹשֶׁה נְבִיאָה מְהֵימָנָא, מַה כְּתִיב בֵּיהּ, וַיֵּרָא מַלְאַךְ יְיָ' אֵלָיו בְּלַבַּת אֵשׁ מִתּוֹךְ הַסְּנֶה. הַסְּנֶה וַדַּאי הֲוָה בְּגוֹ הַהוּא קְדוּשָׁה וְאִתְדָבַּק בֵּיהּ. דְּכֹלָּא אִתְדָּבַּק דָּא בְּדָא, טָהוֹר וְטָמֵא, לֵית טָהוֹר אֶלָּא מִגּוֹ טָמֵא.

Transliteration

Translation

Happy is the lot of Moses, the faithful prophet. For it is written about him, "And an Angel of Hashem appeared to him in a flame of fire out of the midst of a bush" (Shemot 3:2). "a bush" REFERS TO A KLIPAH, which was in Holiness and was connected to it. For all things connect one to another, the pure and the impure. There is no purity except from within impurity.

chanoch's Commentary

If one thinks about the last sentence in this pasuk one will realize that if something is pure than what is around it must be impure relative to what is pure. Learn this law of relativity often and well.

Pasook 53. from the Zohar Sulam Commentary on Parasha Yitro

וְרָזָא דָּא, מִי יִתֵּן טָהוֹר מִטָּמֵא. קְלִיפָה וּמוֹחָא דָּא בְּדָא סַלְּקָא. וְדָא קְלִיפָה לָא יִתְעֲדֵי וְלָא יִתְּבַּר, עַד זִמְנָא דִּיקוּמוּן מֵתִין מֵעַפְרָא, כְּדֵין יִתְּבַּר קְלִיפָה, וּנְהִירוּ יַנְהִיר בְּעָלְמָא בְּלֹא סְתִימוּ מִגּוֹ מוֹחָא. זַכָּאִין אִינּוּן צַדִּיקַיָּא בְּעָלְמָא דֵּין וּבְעָלְמָא דְּאָתֵי.

Transliteration

Translation

And this is the principle of: "Who can bring a clean thing out of an unclean?" (Iyov 14:4). The shell (Heb. klipah) and the fruit are correlated, one with the other. And this Klipah will never be broken or be gone until the dead rise from the dust. Then the Klipah will be broken and the light will shine into the world, without any covering, from the inner part. Happy are the righteous in this world and in the World to Come.

chanoch's Commentary

We all know that we do not see the Light that has been revealed by earlier generations. Why not? Because there is a Klipah that conceals that light. When that Klipah is broken by the effect of the resurrection of the dead then we will be able to see that light.

Zohar Yitro Section 1 - Yitro Heard...

Zohar Yitro - Section 1 - Yitro Heard . . .

Zohar Sulam Commentary on Parasha Yitro Section 1

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