Daily Zohar

Daily Zohar

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  • Daily Zohar # 5296 – Chayei Sarah – Four chambers of Chochmah

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    Daily Zohar 5296

    Hebrew translation:

    194. וּמֵעָלָיו אַרְבַּע פָּרָשִׁיּוֹת עַל הַמֹּחַ, שֶׁהוּא הָרֹאשׁ. אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא שַׁלִּיט עֶלְיוֹן, הַמֶּלֶךְ מֵהַכֹּל. [וְרוּחַ] וְסוֹד הַחָכְמָה הַזּוֹ הוּא כְּמוֹ שֶׁהַמִּקְדָּשׁ, שֶׁכָּתוּב וַעֲשֵׂה כְּרוּב אֶחָד מִקָּצָה מִזֶּה וּכְרוּב אֶחָד מִקָּצָה. וַעֲלֵיהֶם דִּיּוּר הַמֶּלֶךְ בְּאַרְבַּע אוֹתִיּוֹת שְׁתֵּי מֶרְכָּבוֹת.
    195. וּכְמוֹ זֶה הַלֵּב וְהַמֹּחַ, הַלֵּב מִכָּאן וְהַמֹּחַ מִכָּאן, וַעֲלֵיהֶם מְדוֹרוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא בְּאַרְבַּע [אַרְבַּע] פָּרָשִׁיּוֹת. אָמַר רַבִּי אֶלְעָזָר, מִכָּאן וָהָלְאָה סוֹדוֹת הַכְּתָרִים, הָאוֹתִיּוֹת וְהַפָּרָשִׁיּוֹת בְּגוּפָם וּבִרְצוּעוֹתֵיהֶם. הֲלָכָה לְמֹשֶׁה מִסִּינַי וְהָרֶמֶז שֶׁלָּהֶם הִתְגַּלָּה, וְהַטַּעַם שֶׁל הַכֹּל בִּשְׁלֹשׁ עֶשְׂרֵה מִדּוֹת [הָרַחֲמִים].

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    Zohar Chayei Sarah

    Continued from previous DZ
    #194
    And above the heart, there are four portions upon the brain of the head, but the Holy One, blessed be He, is the upper ruler over them, the King of all. The meaning: the tefillin of the hand is considered the aspect of the heart, which is Malchut, as above, in which the revelation of Chochmah is practiced, as above. But the tefillin of the head is considered the aspect of the brain, which is the secret of Zeir Anpin, who is a King ruling in covered Chassadim that he receives from Abba and Imma the upper ones, in the secret of “כִּי חָפֵץ חֶסֶד הוּא” “for He desires Chessed” (Micah 7:18), and the shining of Chochmah cannot be revealed in his place. And this is what he says: that in the four portions of the head, the Holy One, blessed be He, which is the secret of Zeir Anpin, is the one who rules, and the revelation of the shining of Chochmah is not practiced there.
    And the secret of the Chochmah, this is as in the Temple, as it is written, “וְעָשִׂיתָ כְּרוּב אֶחָד מִקָּצָה מִזֶּה וּכְרוּב אֶחָד מִקָּצָה מִזֶּה” “And you shall make one cherub at the end from this side, and one cherub at the end from that side” (Exodus 25:19). And upon them is the Shechinah of the King in the four letters of YHVH, (Havayah): Yod-Hei upon the right cherub, and Vav-Hei upon the left cherub, and in two chariots, that is the upper chariot upon the right cherub and the lower chariot upon the left cherub.
    Notes:
    Above the heart are the four portions upon the brain of the head. The tefillin of the hand is Malchut, the heart, where Chochmah is revealed; the tefillin of the head is Zeir Anpin, the brain, who rules in covered Chassadim, and Chochmah is not revealed there. As with the cherubim in the Temple, Yod-Hei is upon the right and Vav-Hei upon the left, the upper chariot on the right and the lower on the left.
    #195
    And in this manner it is the heart and the brain, which are the tefillin of the hand and the tefillin of the head: the heart from here, and the brain from here, and upon them the Shechinah of the King, in the four portions. Rabbi Elazar said, From here onward, they are the secrets of the crowns of the letters: the portions in their bodies, that is, the houses, and their straps; they are a (הלכה למשה מסיני) law to Moses from Sinai. And their hint has already been revealed, that is, in the explanation before us, and the reason of all is in the secret of the thirteen attributes of mercy.
    Notes:
    The heart and the brain are like the tefillin of the hand and of the head, with the Shechinah of the King upon the four portions. From here onward are the secrets of the crowns of the letters. The houses and straps are a law to Moses from Sinai, and the reason of all is in the secret of the thirteen attributes of mercy.

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    1 min
  • Daily Zohar # 5295 – Chayei Sarah – Upper and lower Tefillin

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    Daily Zohar 5295

    Hebrew translation:

    192. וְשָׁנִינוּ, יֵשׁ בּוֹ סוֹדוֹת עֶלְיוֹנִים וְדֻגְמָתָם, וְיֵשׁ בּוֹ שָׁלֹשׁ מֶרְכָּבוֹת, דֻּגְמַת הָעֶלְיוֹנִים הַקְּדוֹשִׁים סוֹדוֹת שֶׁל שָׁלֹשׁ אוֹתִיּוֹת שֶׁל הַשֵּׁמוֹת הַקְּדוֹשִׁים, שְׁלֹשָׁה עוֹלָמוֹת, מֶרְכָּבוֹת שָׁלֹשׁ אוֹתִיּוֹת, אַרְבַּע פָּרָשִׁיּוֹת שׁוֹלֵט עַל אַרְבַּע. וְעַל כֵּן סוֹד הַשִּׁי”ן שֶׁל שְׁלֹשָׁה כְתָרִים, וְשִׁי”ן שֶׁל אַרְבָּעָה כְתָרִים, שְׁלֹשָׁה מְלָכִים שׁוֹלְטִים בַּגּוּף, תְּפִלִּין עָלָיו, הַקָּדוֹשׁ בָּרוּךְ הוּא לְמַעְלָה. אֵלּוּ תְּפִלִּין שֶׁל רֹאשׁ. הַתְּפִלִּין שֶׁל זְרוֹעַ אַרְבַּע פָּרָשִׁיּוֹת.
    193. הַלֵּב רוֹכֵב, דֻּגְמָא שֶׁל הַמֶּרְכָּבָה הַתַּחְתּוֹנָה, וְהַתַּחְתּוֹן רוֹכֵב. עוֹד שָׁנִינוּ, זֶה הָרֶכֶב שֶׁל הַזְּרוֹעַ לְמַטָּה. וְהַלֵּב רוֹכֵב, דֻּגְמָא שֶׁהוּא לְמַטָּה, וְנִמְסְרוּ בְיָדוֹ לְהַכְנִיס אוֹתָם כָּל חֵילוֹת הַשָּׁמַיִם. כָּךְ הַלֵּב רוֹכֵב לְמַטָּה, וְנִמְסְרוּ בְיָדוֹ כָּל אֵיבְרֵי הַגּוּף.

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    Zohar Chayei Sarah

    Continued from previous DZ
    #192
    We have learned that the tefillin contain upper secrets and their likenesses. And in it, from the chest and below, where Malchut is, there are three chariots, in the likeness of the holy upper ones, which are the secrets of the three letters of His holy Name “יהו” Yod-Hei-Vav. For there are three chariots, which are the three letters Yod-Hei-Vav. Four portions rule over the four letters of His holy Name. And of this is the secret of the “ש” Shin of three crowns and the “ש” Shin of four crowns, whose meaning is that three kings rule in the body, that is, from the chest and below, which are opposite the Shin of three heads. The tefillin of the Holy One, blessed be He, above, which are the tefillin of the head and the tefillin of the hand, and they are four portions, which are opposite the Shin of four heads.
    The meaning: He explains the difference between the upper chariot above the chest and the lower chariot below the chest. That is, as it is said in the adjacent teaching, that in the lower chariot the face of man is lacking, which is the secret of the lower Hei of the Name “הויה” (Havayah). And it is found that in the lower chariot there are only the three letters Yod-Hei-Vav, and the lower Hei is lacking. And only in the chariot above the chest are all four letters. And this is what he says: that there are in it only three chariots, which are the secret of the three letters of His holy Name Havayah, Yod-Hei-Vav, which are the secret of Chochmah, Binah, Tiferet, and Malchut is lacking, which is the lower Hei. And they are included one in the other and are considered as three times Yod-Hei-Vav, which are three chariots, after they ascend to the union that is in the upper chariot, as above in the adjacent teaching. The four portions that are in the tefillin are the secret of Chochmah- Binah -Tiferet -Malchut, and they rule over the four letters of “הויה” Havayah, for the four letters of Havayah are Chochmah -Binah -Tiferet -Malchut, as is known. And he says that this is the secret of the Shin of three crowns and of four crowns: that the Shin of three crowns hints at the aspect of the lower chariot, which has from itself only the three letters Yod-Hei-Vav and lacks the lower Hei, and it is the secret of the three kings that rule in the body from the chest and below, which are Netzach -Hod -Yessod, and they are called kings because from the chest and below everything belongs to Malchut. And the Shin of four crowns hints at the aspect of the upper chariot, which has the four letters of Havayah in completeness. And it is the secret of the four portions of the tefillin.
    Notes:

    In the tefillin from the chest and below, where Malchut is, there are three chariots corresponding to the three letters Yod-Hei-Vav. The four portions correspond to the four letters of the Name. The Shin of three crowns hints at the lower chariot that lacks the lower Hei, and the Shin of four crowns hints at the upper chariot that has all four letters.

    #193
    The heart rides, in the likeness, as upon the lower chariot, and the lower one, which is the secret of the Nukva, rides. Further we have learned that this chariot of the arm is below, that is the Nukva, the secret of the tefillin of the hand, which is called the arm, and the heart, which is the aspect from the chest and above, rides in the likeness that is below the chest. All the hosts of the heavens were delivered into its hand to gather them. And so the heart rides below, and all the members of the body were delivered into its hand.

    The meaning: for the revelation of the shining of Chochmah is called riding upon the chariot. And therefore only Malchut is the one that rides, for in her the revelation is practiced. And as explained above in the adjacent teaching, the upper chariot from the chest and above is the aspect of covered Chassadim, but the place of the union is not in the lower chariot; see there. And it is found that the main revelation of Chochmah is necessarily in the upper chariot, but not for itself, only in order to bestow to the lower chariot. And the Malchut of the upper chariot that is above the chest is called, because of this, the heart, after the name of the thirty-two paths of Chochmah that are revealed in it. And therefore there are two aspects of the revelation of Chochmah in the heart. One, when it is above the chest in its place, then the Chochmah is not revealed for itself, only in order to bestow to the lower chariot. Two, when the lower chariot ascends and is included in it and receives from it the Chochmah, and it is considered that this Malchut, that is the heart, descends with them below the chest, and reveals there the shining of Chochmah below.

    And this is what he says, the heart rides in the likeness of the lower chariot, that is the first aspect of the revelation of Chochmah, which is not for its own need, and therefore it is considered that it shines in the likeness of the lower chariot, that is only to bestow, and not an actual shining for itself. And he says the reason, that it is because the lower one rides, for only in the lower chariot that is below the chest does actual riding belong. And this is what he says further, we have learned that this riding of the arm, which is the secret of the tefillin of the hand, that is Malchut, is practiced only below the chest. And the heart rides in Chochmah above the chest, that is in the likeness as below, for it needs to bestow Chochmah below to the lower chariot. And because it does not shine for itself, it is not considered in it as an actual shining, as above. At the time that the Chochmah is revealed in it, all the hosts of the heavens were delivered into its hand, for the shining of Chochmah includes and gathers under it all the levels. So too the heart rides below, that is the revelation of Chochmah from the second aspect above, that the heart is included in the lower chariot and is drawn with them and comes and shines below the chest. And all the levels of the body were delivered into its hands, that is from the chest and below. From the chest and above of Zeir Anpin is considered the aspect of Zeir Anpin, which is called the heavens, and therefore all the levels that depend there are called the hosts of the heavens. And from the chest and below of Zeir Anpin is considered the aspect of the Nukva, which is called the body, and the levels that depend there are called the members of the body.

    Notes:
    The heart rides upon the lower chariot, and the Nukva rides. The chariot of the arm is the tefillin of the hand, below the chest, and the heart from the chest and above rides in its likeness. The revelation of Chochmah is called riding, and it belongs to Malchut. There are two aspects: the heart above the chest bestows without shining for itself, and when the lower chariot ascends the heart descends with it and reveals Chochmah below. Then all the hosts of the heavens, or the members of the body, are delivered into its hand.

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    1 min
  • Daily Zohar # 5294 – Chayei Sarah – Putting Tefillin

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    Daily Zohar 5294

    Hebrew translation:

    190. אָמְרוּ, אִם נוֹחַ לִפְנֵי מַר, יֹאמַר לָנוּ הַדָּבָר. אָמְרוּ, שָׁמַעְנוּ מֵאָבִיךָ, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא בְּאַהֲבָה רַבָּה שֶׁהָיְתָה לוֹ עִם יִשְׂרָאֵל אָמַר לָהֶם לַעֲשׂוֹת לוֹ בֵּית מִשְׁכָּן כְּמוֹ הַמֶּרְכָּבָה הָעֶלְיוֹנָה שֶׁלְּמַעְלָה, וְיָבִיא אֶת דִּיּוּרוֹ עִמָּהֶם. זֶהוּ שֶׁכָּתוּב (שמות כה) וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם. וְשָׁמַעְנוּ מֵאָבִיךָ, שֶׁכָּאן סָתוּם הַטַּעַם שֶׁל הַתְּפִלִּין בַּפָּסוּק הַזֶּה.
    191. אָמַר לוֹ, בֹּא רְאֵה, כְּמוֹ הָעֶלְיוֹן נַעֲשָׂה הַמִּקְדָּשׁ בְּמַרְכְּבוֹתָיו הַקְּדוֹשׁוֹת, וְאַחַר כָּךְ הִשְׁרָה הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת דִּיּוּרוֹ עִמָּהֶם כָּעִנְיָן הַזֶּה. וּכְמוֹ כֵן הִתְעוֹרְרוּ הַחֲבֵרִים בַּעֲלֵי הַמִּשְׁנָה בְּטַעַם הַתְּפִלִּין, שֶׁיִּהְיֶה אוֹתוֹ הָאִישׁ דֻּגְמָא שֶׁל הַמֶּרְכָּבוֹת הָעֶלְיוֹנוֹת, מֶרְכָּבָה תַחְתּוֹנָה מֶרְכָּבָה עֶלְיוֹנָה, לְהָבִיא אֶת מַלְכוּתוֹ וְיַשְׁרֶה דִיּוּרוֹ עָלָיו.

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    Zohar Chayei Sarah

    Continued from previous DZ
    #190
    They said, If it is good before our master, let him say to us some matter. They said, We heard from your father that the Holy One, blessed be He, in the abundance of His love that He had for Israel, said to them to make for Him a tabernacle, like the pattern of the upper chariot of above, and He would come to dwell with them. And this is what is written, “וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם” “And let them make Me a sanctuary, and I will dwell among them” (Exodus 25:8). And we heard from your father that here, in this verse, the reason of the tefillin is sealed.
    Notes:
    In His great love, the Holy One, blessed be He, commanded Israel to make a tabernacle like the upper chariot, so that He would dwell among them. In this verse the reason of the tefillin is sealed.
    #191
    He said to them, Come and see: the Holy Temple was made like the pattern of the supernal one, in the forms of its holy chariots, and afterward the Holy One, blessed be He, caused His Shechinah to dwell with them. In this manner and in this way the friends, the masters of the Mishnah, hinted in the reason of the tefillin, that that man who puts them should be a likeness to the upper chariots: to the lower chariot and to the upper chariot, so that His Malchut should come and His Shechinah should dwell upon him.

    The explanation of the matters: the secret of the two chariots has already been explained, and there is no need to repeat the words. And both of them are needed, for there is an advantage in the upper chariot that is above the chest that is not in the lower chariot that is below the chest. For union is practiced only from the chest and above, where there is the face of man, and not from the chest and below, where the face of man is lacking. And likewise there is an advantage in the lower chariot from the chest, and below that is not in the upper chariot from the chest and above, for the place of the revelation of Chochmah is in the chariot from the chest and below and not in the chariot from the chest and above. Therefore there is no revelation of completeness except in the two chariots together. For the lower chariot ascends and is included in the union that is from the chest and above in the upper chariot, and then the Chochmah is revealed in the lower chariot.

    The tabernacle and its vessels were arranged in the likeness of the two chariots. For then the lower chariot ascended to the place of the upper chariot, and was included in the union that is there, and then the Chochmah was revealed in the lower chariot, which is the secret of the dwelling of the Shechinah among the lower ones. So too the man who lays tefillin must intend these two chariots and the orders that are in them, for then the Malchut of the Holy One, blessed be He, will come, and the Holy One, blessed be He, will cause His Shechinah to dwell upon him. For there is no revelation of Chochmah except in the secret of Malchut, which is the secret of from the chest and below, and it is called Shechinah. But there is no union for the drawing of Chochmah except from the chest and above, and therefore by means of the two chariots together the completeness is revealed.

    Notes:
    The Temple was made like the upper chariots so that the Shechinah would dwell. The one who lays tefillin becomes a likeness to both the lower and the upper chariot. Completeness comes only when both are together: the lower chariot ascends and is included in the union of the upper, and then Chochmah is revealed. The tabernacle was arranged in this likeness, and the one who puts tefillin must intend both chariots so that Malchut comes and the Shechinah dwells upon him.

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    1 min
  • Daily Zohar # 5293 – Chayei Sarah – Who has the power to reveal secret

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    Daily Zohar 5293

    Hebrew translation:

    188. כְּשֶׁבָּא רַב דִּימִי, אָמַר, הַפָּרָשָׁה הַזּוֹ שָׁמַעְתִּי וְלֹא נִזְכַּרְתִּי. אָמְרוּ שֶׁעֶלְיוֹנִים תַּקִּיפִים לֹא זִמְּנוּהָ לְגַלּוֹת, וְאָנוּ מַה נֹּאמַר? קָם רַבִּי יְהוּדָה וְאָמַר, מִישִׁיבַת חֲבֵרֵינוּ בַּעֲלֵי הַמִּשְׁנָה גְּלוּיָה.
    189. קָמוּ וְהָלְכוּ הוּא וְרַבִּי יֵיסָא וְרַבִּי חִיָּיא. מָצְאוּ אֶת רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן, וְהָיָה מְגַלֶּה אֶת סוֹדוֹת הַתְּפִלִּין. נִכְנְסוּ לְפָנָיו וְאָמְרוּ, בַּמֶּה מִתְעַסֵּק מַר? אָמַר לָהֶם, אֶת טַעַם הַתְּפִלִּין אָמַרְתִּי, שֶׁהֲרֵי אַשְׁרֵי הָאִישׁ שֶׁמֵּנִיחַ תְּפִלִּין וְיוֹדֵעַ אֶת הַטַּעַם שֶׁלָּהֶן.

    .

    Zohar Chayei Sarah

    Continued from previous DZ
    #188
    When Rav Dimi came, he said, This portion I heard its explanation, and I do not remember. They said, That the strong upper ones, that is, the upper levels, did not make it available for revelation, and we, what shall we say. The meaning: at the time that the sages of truth explain the secrets of the verses, behold, those levels of which the verses speak come themselves to those sages at that time, and make themselves available that they may bring them to revelation. Without their assistance, they would not have the power to reveal any secret. And this is what Rav Dimi said: that the strong upper ones did not make themselves available and did not assist in revealing the verses of this portion. Rabbi Yehuda arose and said, In the yeshiva of our friends, the masters of the Mishnah, the portion is revealed.
    Notes:
    Rav Dimi could not recall the explanation, for the strong upper levels did not make themselves available to assist in its revelation. Rabbi Yehuda said that among the masters of the Mishnah the portion is revealed.
    #189
    They arose and went, he and Rabbi Yisa and Rabbi Chiya. They found Rabbi Elazar the son of Rabbi Shimon, and he was revealing the secret of the tefillin. They entered before him and said to him, With what is our master occupied? He said to them, The reason of the tefillin I am saying. For happy is the man who lays tefillin and knows their reason.
    Notes:
    They found Rabbi Elazar revealing the secret of the tefillin. He said he was explaining their reason, and happy is the one who lays them and knows that reason.

    {||}

    1 min
  • Daily Zohar # 5292 – Chayei Sarah – Abraham and Sarah, body and soul

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    Daily Zohar 5292

    Hebrew translation:

    185. אָמַר רַבִּי אַבָּהוּ, בַּתְּחִלָּה נִקְרֵאת הַנְּשָׁמָה אַבְרָהָם וְהַגּוּף שָׂרָה. עַכְשָׁו נִקְרֵאת הַנְּשָׁמָה יִצְחָק וְהַגּוּף רִבְקָה. שָׁנִינוּ בַּמִּשְׁנָה, אָמַר רַבִּי שִׁמְעוֹן, אַרְבָּעִים יוֹם קֹדֶם קִיּוּם הַגּוּף מַמְתֶּנֶת הַנְּשָׁמָה לַגּוּף בְּאֶרֶץ יִשְׂרָאֵל. בְּאֵיזֶה מָקוֹם? בִּמְקוֹם הַמִּקְדָּשׁ.
    186. אָמַר רַבִּי אַבָּהוּ, בֹּא רְאֵה, וַיִּקַּח אֶת רִבְקָה וַתְּהִי לוֹ לְאִשָּׁה וַיֶּאֱהָבֶהָ וַיִּנָּחֵם יִצְחָק אַחֲרֵי אִמּוֹ. אוֹהֵב אֶת אוֹתוֹ הַגּוּף וּמִתְנַחֵם עִמּוֹ, וְהוּא עֵת לִשְׂחֹק וְהַחֶדְוָה בָּעוֹלָם.
    187. אָמַר רַבִּי יְהוּדָה, הֲרֵי כָּל הַפָּרָשָׁה הַזּוֹ הִתְבָּרְרָה לָנוּ, אֲבָל לֹא יָכֹלְנוּ לָדַעַת מַהוּ. וַיֹּסֶף אַבְרָהָם וַיִּקַּח אִשָּׁה וּשְׁמָהּ קְטוּרָה. וּלְשִׁקּוּל הַדַּעַת כָּל הַפָּרָשָׁה הַזּוֹ לִסְתֹּר.

    .

    Zohar Chayei Sarah

    Continued from previous DZ
    #185
    Rabbi Abahu said, At first the soul is called Abraham, and the body Sarah. Now the soul is called Isaac, and the body Rebecca. We have learned in the Mishnah: Rabbi Shimon said, Forty years before the existence of the body, the soul waits for the body in the Land of Israel. In which place? In the place of the Temple.
    Notes:
    At first the soul is called Abraham and the body Sarah; now the soul is Isaac and the body Rebecca. The soul waits forty years in the Land of Israel, in the place of the Temple, before the body exists.
    #186
    Rabbi Abahu said, Come and see, “וַיִּקַּח אֶת רִבְקָה וַתְּהִי לוֹ לְאִשָּׁה וַיֶּאֱהָבֶהָ וַיִּנָּחֵם יִצְחָק אַחֲרֵי אִמּוֹ” “And he took Rebecca, and she became his wife, and he loved her; and Isaac was comforted after his mother” (Genesis 24:67). He loves that body, and is comforted with it, and it is a time for laughter and joy in the world.
    Notes:
    Isaac takes Rebecca, loves her, and is comforted after his mother. This is the love of the body and the time of laughter and joy in the world.
    #187
    Rabbi Yehuda said, Behold, the whole portion has been clarified for us, but I cannot know what is “וַיֹּסֶף אַבְרָהָם וַיִּקַּח אִשָּׁה וּשְׁמָהּ קְטוּרָה” “And Abraham took another wife, and her name was Keturah” (Genesis 25:1). And according to the scale of the mind, this whole portion is in contradiction. That is, that it is in contradiction to the continuation of the explanation of the matter of the soul and the body, that is in the time of the resurrection.
    Notes:
    The portion of the soul and body has been clarified, yet the verse of Abraham taking Keturah appears to stand in contradiction to that explanation, which concerns the time of the resurrection.

    {||}

    1 min
  • Daily Zohar # 5291 – Chayei Sarah – The movement of the soul

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    Daily Zohar 5291

    Hebrew translation:

    182. בֹּא תִשְׁמַע, כֵּיוָן שֶׁהַגּוּף נִבְנֶה וְעוֹמֵד בְּקִיּוּמוֹ, מַה כָּתוּב? וַיְשַׁלְּחוּ אֶת רִבְקָה אֲחֹתָם וגו’. מַה זֶּה וְאֶת מֵנִקְתָּהּ? זֶה כֹּחַ הַתְּנוּעָה. רַבִּי יִצְחָק אָמַר, זֶה כֹּחַ הַגּוּף.
    183. רַבִּי אַבָּהוּ פָּתַח בַּפָּסוּק הַזֶּה, (שיר ד) אִתִּי מִלְּבָנוֹן כַּלָּה אִתִּי מִלְּבָנוֹן תָּבֹאִי וגו’. אָמַר רַבִּי אַבָּהוּ, כֵּיוָן שֶׁהַגּוּף נִבְנֶה עַל קִיּוּמוֹ וּמְבִיאִין אוֹתוֹ לְקַבֵּל נִשְׁמָתוֹ לְאֶרֶץ יִשְׂרָאֵל, הַנְּשָׁמָה מַמְתֶּנֶת אֵלָיו וְיוֹצֵאת לִקְרָאתוֹ, כְּמוֹ שֶׁנֶּאֱמַר וַיֵּצֵא יִצְחָק לָשׂוּחַ בַּשָּׂדֶה. זֶהוּ שֶׁכָּתוּב אִתִּי מִלְּבָנוֹן כַּלָּה, זוֹ הִיא הַנְּשָׁמָה. תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה, הַיְנוּ שֶׁכָּתוּב וַיִּשָּׂא עֵינָיו וַיַּרְא.
    184. אָמַר רַבִּי יְהוּדָה, אִם הַנְּשָׁמָה הִיא, יָפֶה אַבְרָהָם כְּפִי שֶׁאָמַרְנוּ. אֲבָל מַה זֶּה יִצְחָק? אָמַר רַבִּי אַבָּהוּ, הִנֵּה הַחֲבֵרִים אָמְרוּ שֶׁעַכְשָׁו נִקְרָא יִצְחָק עַל שֵׁם הַשִּׂמְחָה הָרַבָּה שֶׁבָּעוֹלָם.

    .

    Zohar Chayei Sarah

    Continued from previous DZ
    #182
    Come and hear: once the body is built and stands in its existence, what is written? “וַיְשַׁלְּחוּ אֶת רִבְקָה אֲחוֹתָם” “And they sent away Rebecca their sister…” (Genesis 24:59). What is “וְאֶת מֵינִקְתָּהּ” “and her nurse”? This is the power of movement. Rabbi Yitzchak said, This is the power of the body.
    Notes:
    Once the body is complete, Rebecca is sent. “Her nurse” is explained as the power of movement, or, according to Rabbi Yitzchak, the power of the body.
    #183
    Rabbi Abahu opened with this verse, “אִתִּי מִלְּבָנוֹן כַּלָּה אִתִּי מִלְּבָנוֹן תָּבוֹאִי” “Come with me from Lebanon, O bride, with me from Lebanon you shall come…” (Song of Songs 4:8). Rabbi Abahu said, Once the body is built upon its existence. They bring it to receive its soul, to the Land of Israel; the soul waits for it and goes out toward it. As it is said, “וַיֵּצֵא יִצְחָק לָשׂוּחַ בַּשָּׂדֶה” “And Isaac went out to meditate in the field” (Genesis 24:63). This is what is written: “Come with me from Lebanon, O bride.” This is the soul. “תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה” “Look from the top of Amana,” that is as it is written, “וַיִּשָּׂא עֵינָיו וַיַּרְא” “And he lifted his eyes and saw” (Genesis 24:63).
    Notes:
    When the body is brought to the Land of Israel to receive its soul, the soul goes out to meet it, as Isaac went out to the field. The bride coming from Lebanon is the soul, and looking from Amana is the lifting of the eyes.
    #184
    Rabbi Yehuda said, If she is the soul, that is well for Abraham, as we said, but what of Isaac? Rabbi Abahu said, The companions said that now he is called Isaac, because of the great joy that is in the world.
    Notes:
    The soul is well understood with Abraham. Isaac is called by that name because of the great joy that has come into the world.

    {||}

    0 min
  • Daily Zohar # 5290 – Vayera – The end of all flesh has come before Me

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    Daily Zohar 5290

    Hebrew translation:

    215. וְאוֹתוֹ הַקּוֹל עוֹלֶה וְיוֹרֵד וְתוֹבֵעַ דִּין לְהִמָּשֵׁךְ לְמַטָּה. כְּשֶׁקּוֹל זֶה עוֹלֶה לִתְבֹּעַ דִּין, אָז מִתְגַּלֶּה הַקָּדוֹשׁ בָּרוּךְ הוּא לְהַשְׁגִּיחַ בְּדִין.
    216. אָמַר רַבִּי שִׁמְעוֹן, הַכְּצַעֲקָתָהּ, מִי הַכְּצַעֲקָתָהּ? זוֹ גְזֵרַת הַדִּין שֶׁתּוֹבַעַת דִּין כָּל יוֹם. שֶׁכָּךְ שָׁנִינוּ, כַּמָּה שָׁנִים עוֹמֶדֶת גְּזֵרַת דִּין וְתוֹבַעַת מִלִּפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא עַל שֶׁאֲחֵי יוֹסֵף מָכְרוּ אֶת יוֹסֵף, מִשּׁוּם שֶׁגְּזֵרַת הַדִּין צוֹוַחַת עַל הַדִּין, וְעַל זֶה הַכְּצַעֲקָתָהּ הַבָּאָה אֵלַי.
    217. מַה זֶּה הַבָּאָה אֵלַי? זֶהוּ סוֹד כְּמוֹ שֶׁנֶּאֱמַר (אסתר ב) בָּעֶרֶב הִיא בָאָה וּבַבֹּקֶר הִיא שָׁבָה. וְזֶהוּ הַבָּאָה אֵלַי, תָּמִיד. כְּמוֹ זֶה קֵץ כָּל בָּשָׂר בָּא לְפָנַי, וַהֲרֵי נִתְבָּאֵר. עָשׂוּ כָּלָה, הֲרֵי נִתְבָּאֵר.

    .

    Zohar Vayera

    Continued from previous DZ
    #215
    And that voice ascends and descends and demands judgment to be drawn below. When this voice ascends to demand judgment, then the Holy One, blessed be He, is revealed to watch over the judgment.
    The meaning: the judgments that are in the world are divided into two aspects. One comes from Malchut herself, and the voice that ascends from these judgments is called the voice from below, that is, of Malchut. Two, from the aspect of Malchut that is sweetened in Binah, and the voice that ascends from these judgments is called the voice from above, that is of Binah. And likewise it is called the voice of the hail, and it hints at the verse “קולות וברד” “voices and hail” (Exodus 9:23) that is said of the plagues of Egypt. The matter of these two voices is explained above. “קוטרי” (Kotrei) means thickets; a matter that is tangled, hard to loosen and open, is called kotrei, as it is written, “קטיר קא חזינא הכא” “a knot I see here” (Yevamot 61a). And likewise “תרי קוטרי עבדי ביה” “two knots he made in it” (Yevamot 107b). Shoulder means Mochin of the back of the body, for the shoulder is behind the face. One drop means a drop of the point of the shuruk. For the three points cholam, shuruk, chirik, from which all the Mochin are drawn, are called three drops. The great deep means the powers of judgment that are drawn from Binah.
    Notes:
    The voice that ascends and descends demands judgment, and then the Holy One, blessed be He, is revealed to watch over it. Judgments come either from Malchut herself, the lower voice, or from Malchut sweetened in Binah, the upper voice, also called the voice of the hail. The thickets gather into the drop of the shuruk, from which the Mochin come.

    #216

    Rabbi Shimon said, “It is written, ‘הַכְּצַעֲקָתָהּ”whether according to its cry'” (Genesis 18:21). From whom is this “whether according to its cry”? And he answers: This is the decree of judgment that demands judgment every day. The verse says, “whether according to its cry.” For thus we have learned: for many years the decree of judgment stood and demanded of the Holy One, blessed be He, what the brothers of Joseph sold him to Egypt, for the decree of judgment cries out that the judgment should be revealed. Therefore the verse says, “whether according to its cry that has come to Me,” that is, the cry of the decree of judgment.
    The meaning: the decree of judgment is the secret of the shining of the point of the shuruk that is in the Nukva, before her inclusion in the Chassadim, which is not revealed except with the revelation of judgments, as above. And the secret of Joseph is the secret of the shining of the three upper ones. And when Joseph’s brothers sold him to Egypt, the three upper ones departed from them. And this is what Rabbi Shimon hints at: that she demanded concerning the nullification of her shining because of the sale of Joseph, for she wanted to cry out and reveal the judgment, that is she wanted to return the three upper ones(ג” ר) that are nullified by the sale of Joseph. Since her shining is only with the revelation of judgment, as above, her shining is hinted at in the secret of crying out over judgment. And of this, “whether according to its cry that has come to Me,” that is the revelation of the Chochmah by means of the cry of the decree of judgment.
    Notes:
    “Whether according to its cry” הַכְּצַעֲקָתָהּ is the decree of judgment that demands every day. It stood for many years, demanding judgment over the sale of Joseph; the shining of the shuruk in the Nukva is revealed only with judgments, and the sale of Joseph removed the three upper ones.

    #217

    And he asks: What does the verse teach us in the words “that has come to Me”? And he says: This is a secret, as you say, “בָּעֶרֶב הִיא בָאָה וּבַבֹּקֶר הִיא שָׁבָה” “In the evening she comes, and in the morning she returns” (Esther 2:14). That is, after he explained the word “whether according to its cry,” which is the secret of the revelation of the shining of the Chochmah by means of the cry of the decree of judgment, as in the adjacent teaching, he explains the words “that has come to Me,” which is in the present tense, that its meaning is that she comes at the time of the union. As it is written, “in the evening she comes,” which hints at the time of that union that receives from the shining of the shuruk, which is called evening, for it is under the rule of the judgments of the shuruk, which is the secret of “וַתָּקָם בְּעוֹד לַיְלָה” “And she rises while it is yet night” (Proverbs 31:15). And this is “that has come to Me” continually. Therefore it is written “that has come to Me” (הבאה אלי) in the present tense, because it is practiced continually. At the beginning of every union, the rule of the shuruk is practiced in the secret of the shining of the left line. In the same manner, “קֵץ כָּל בָּשָׂר בָּא לְפָנַי” (“The end of all flesh has come before Me,” Genesis 6:13) has been said. In this manner, the verse says, “the end of all flesh has come before Me,” and it also says in the present tense, “has come before Me.”
    Notes:
    “That has come to Me” is in the present tense, for she comes at the time of the union, under the rule of the shuruk, called evening. This is practiced continually at the beginning of every union, like the verse “the end of all flesh has come before Me.”

     

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  • Daily Zohar # 5289 – Vayera – Beneath the voice of the hail

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    Daily Zohar 5289

    Hebrew translation:

    213. זַעֲקַת סְדֹם וַעֲמֹרָה כִּי רָבָּה. אָמַר לוֹ אַבְרָהָם, לָמָּה? אָמַר לוֹ, וְחַטָּאתָם כִּי כָבְדָה מְאֹד. מִשּׁוּם כָּךְ אֵרֲדָה נָּא וְאֶרְאֶה הַכְּצַעֲקָתָהּ. הָיָה צָרִיךְ לִכְתֹּב הַכְּצַעֲקָתָם, שֶׁהֲרֵי כָתוּב זַעֲקַת סְדֹם וַעֲמֹרָה, וּשְׁתֵּי עָרִים הָיוּ, אָז לָמָּה הַכְּצַעֲקָתָהּ? אֶלָּא הֲרֵי פֵּרְשׁוּהָ.
    214. בֹּא רְאֵה, בַּצַּד שֶׁמִּתַּחַת אֶבֶן הַבָּרָד עוֹלִים עֲשָׁנִים בְּכָתֵף, מִתְכַּנְּסִים בְּטִפָּה אַחַת וְנִכְנָסִים לְתוֹךְ נִקְבֵי תְהוֹם רַבָּה וְנַעֲשִׂים חֲמִשָּׁה בְּאֶחָד. אֶחָד הוּא כַּאֲשֶׁר [הַקּוֹלוֹת צְלוּלִים] יֵשׁ קוֹלוֹת צְלוּלִים שֶׁכֻּלָּם נַעֲשִׂים אֶחָד. הַקּוֹל שֶׁעוֹלֶה מִלְּמַטָּה נִכְנָס בֵּינֵיהֶם וְנִמְשָׁכִים כְּאֶחָד.

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    Zohar Vayera

    Continued from previous DZ
    #213
    “The cry of Sodom and Gomorrah, for it is great,” Abraham said to the Holy One, blessed be He. Why? He said to him, “וְחַטָּאתָם כִּי כָבְדָה מְאֹד” “And their sin, for it is very heavy” (Genesis 18:20). Because of this, “אֵרְדָה נָּא וְאֶרְאֶה הַכְּצַעֲקָתָהּ” “I will go down now and see whether according to its cry…” (Genesis 18:21). And he asks: “Whether according to their cry” it should have said. For it is written, “the cry of Sodom and Gomorrah,” and they were two cities; why does it say “whether according to its cry” in the singular? And he says: Rather, they have already explained it.
    Notes:
    Abraham asked why the cry was great. The answer was that their sin was very heavy. The verse uses the singular “its cry,” and the friends have already explained this.
    #214
    Come and see. On the side beneath the voice of the hail, all the thickets rise on the shoulder. They gather in one drop, come through the openings of the great deep, and become five in one. One is when there are clear voices, that all of them become one, for the voice from below enters among them and is drawn with them as one.
    Notes:
    Beneath the voice of the hail, the thickets gather into one drop and enter the openings of the great deep, becoming five in one. When the voices are clear, they all become one, for the lower voice enters and is drawn with them.

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  • Daily Zohar # 5288 – Vayera – Cities to avoid

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    Daily Zohar 5288

    Hebrew translation:

    212. וְעַל זֶה כָּל בְּנֵי הָעוֹלָם הָיוּ נִשְׁכָּחִים מִנִּי רָגֶל, שֶׁמּוֹנְעִים רַגְלֵיהֶם שֶׁלֹּא לְהִכָּנֵס לְשָׁם. וּמִי שֶׁנִּכְנַס – דַּלּוּ מֵאֱנוֹשׁ נָעוּ, שֶׁהָיוּ מְדַלְדְּלִים אֶת הַגּוּף בָּרָעָב וְלֹא הָיוּ נוֹתְנִים לוֹ לֶאֱכֹל וְלִשְׁתּוֹת, וּמִשְׁתַּנֶּה דְיוֹקְנוֹ מִשְּׁאָר בְּנֵי הָעוֹלָם, שֶׁכָּתוּב דַּלּוּ מֵאֱנוֹשׁ, נָעוּ. כָּתוּב כָּאן נָעוּ, וְכָתוּב שָׁם (משלי ה) נָעוּ מַעְגְּלֹתֶיהָ. כָּךְ גַּם הָיוּ סוֹטִים מַעְגָּלִים וּדְרָכִים כְּדֵי לֹא לְהִכָּנֵס לְשָׁם, וַאֲפִלּוּ עוֹפוֹת הַשָּׁמַיִם הָיוּ מְנוּעִים מִלְּהִכָּנֵס לְשָׁם, שֶׁכָּתוּב (איוב כח) נָתִיב לֹא יְדָעוֹ עַיִט וגו’. וְלָכֵן כָּל הָעוֹלָם הָיוּ צוֹוְחִים עַל סְדֹם וְעַל עֲמֹרָה וְעַל כָּל הַקְּרָיוֹת, שֶׁכֻּלָּם כְּמוֹ גָוֶן אֶחָד הָיוּ.

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    Zohar Vayera

    Continued from previous DZ
    #212
    And therefore all the people of the world withheld their feet from entering there. And one who entered there, “דַּלּוּ מֵאֱנוֹשׁ נָעוּ” “they hang far from man; they sway” (Job 28:4). For they would hang the powers of the body in hunger, that they did not give him to eat and to drink, and his form was changed from the rest of the sons of the world. As it is written, “they hang far from man; they sway.” It is written here, “they sway,” and it is written there, “נָעוּ מַעְגְּלֹתֶיהָ” “her paths sway” (Proverbs 5:6). The meaning of “they sway” is that her paths turned aside and were not found; so too, here “they hang far from the earth, they sway” means that they turned aside the paths and the ways so as not to enter there. And even the bird of the heavens withheld themselves from entering there. As it is written, “נָתִיב לֹא יְדָעוֹ עָיִט” “A path that the bird of prey does not know” (Job 28:7). Because of this, the whole world cried out against Sodom and Gomorrah, and against all the cities, for they were all equal.
    Notes:
    People withheld their feet and paths from Sodom, and those who entered were left to hunger until their forms changed. Even the birds avoided the place. The whole world cried out against the cities, for they were all the same.

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  • Daily Zohar # 5287 – Vayera – The cry of Sodom and Gomorra

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    Daily Zohar 5287

    Hebrew translation:

    211. בֹּא רְאֵה, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם, זַעֲקַת סְדֹם וַעֲמֹרָה כִּי רָבָּה, שֶׁהֲרֵי עָלְתָה לְפָנַי מַה שֶּׁהֵם עוֹשִׂים לְכָל הָעוֹלָם, שֶׁכָּל הָעוֹלָם מוֹנְעִים רַגְלֵיהֶם שֶׁלֹּא לְהִכָּנֵס לִסְדֹם וַעֲמֹרָה, שֶׁכָּתוּב (איוב כח) פָּרַץ נַחַל מֵעִם גָּר הַנִּשְׁכָּחִים מִנִּי רָגֶל דַּלּוּ מֵאֱנוֹשׁ נָעוּ. פָּרַץ נַחַל מֵעִם גָּר – פִּרְצָה הָיָה פּוֹרֵץ הַנַּחַל לְאוֹתָם בְּנֵי הָעוֹלָם שֶׁנִּכְנְסוּ לְשָׁם. שֶׁכָּל מִי שֶׁרָאָה אֶת מִי שֶׁהָיָה נוֹתֵן לֶאֱכֹל וְלִשְׁתּוֹת לְאָדָם אַחֵר, זוֹרְקִים אוֹתוֹ לְעֹמֶק הַנָּהָר [בְּנִקְבֵי הַנִּקְרוֹת], וּמִי שֶׁלּוֹקֵחַ אוֹתוֹ גַּם כֵּן.

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    Zohar Vayera

    Continued from previous DZ
    #211
    Come and see. The Holy One, blessed be He, said to Abraham, “זַעֲקַת סְדֹם וַעֲמֹרָה כִּי רָבָּה” “The cry of Sodom and Gomorrah, for it is great” (Genesis 18:20). For there rose before Me what they do to the whole world. For the whole world withhold their feet from entering Sodom and Gomorrah. As it is written, “פָּרַץ נַחַל מֵעִם גָּר הַנִּשְׁכָּחִים מִנִּי רָגֶל” “He breaks open a stream from the sojourner, those forgotten of the foot…” (Job 28:4). “He breaks open a stream from the sojourner” means: the stream, which is Sodom, would break open a breach for these sons of the world who entered there. For all of them, if they saw one who was giving to eat and to drink to another person, they cast him into the depth of the river, and likewise they cast the person who received from him the eating and drinking.
    Notes:
    The cry of Sodom rose because of what they did to the whole world. People withheld their feet from entering there. If anyone gave food or drink to another, both were cast into the river.

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