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68) It is written, “And wine makes man’s heart glad.” This is the wine of Torah, for wine is the same number as Sod [secret] (seventy [in Gematria]). As the wine must be concealed and sealed so it is not poured into idol-worship, so is the Torah: it must be concealed and sealed, and all her secrets are poured out only to those who fear Him.
It is with good reason that several Mitzvot are carried out with wine, and that we bless the Creator on it. Wine has two colors, white and red, Din and Rachamim. This Bet, which is an addition to the wine, for in the words “with wine,” there is an added letter Bet, which implies Din and Rachamim. It is like the lily, in which there is white and red, white from the right, Hesed, and red from the left, Gevura.
69) “And wine makes man’s heart glad, making the face brighter than oil.” What is “man’s heart”? It should have written “man’s heart” [without an added Bet in “heart”]. However, there is a heart [with one Bet] that is given to the heart [with a double Bet]. These are:
- The thirty-two Elokim in the work of creation, where that heart is Bina.
- A heart, where the letter Bet is the Bet of Beresheet, and the letter Lamed from the verse, “Before the eyes of all of Israel.” The Bet at the beginning of the Torah with the Lamed at the end of the Torah, the letters Lev [heart, Lamed–Bet], which is the heart of Malchut.
This is why it is written, “man’s heart,” for the wine, illumination of Hochma, appears and rejoices the heart, Bina, and the heart, Malchut, from which a man receives.
Two times Lev in Gematria is sixty-four, lacking eight for AB, which is “concluded” in Gematria. The name AB implied in the word, “concluded,” is the name of illumination of Hochma, which must be implied in these Lev, Lev. These are the seven days of creation themselves, which illuminate thirty-two Elokim, connected with the number sixty-four.
What is the eighth, since one is still missing for AB? The seven days of creation—along with the verse, “This is the book of the generations of Adam,” which is also regarded as the day of the work of creation—is AB, the same number [in Gematria] as “in wine” (seventy-two), illumination of Hochma.
70) What is, “Making the face brighter than oil”? These are the twelve faces:
- Four faces of a lion, Michael, Hesed. They are the four letters of HaVaYaH, where Yod Vav are punctuated with Segol.
- Four faces of the ox, Gabriel, Gevura, four letters of HaVaYaH, Yod Vav punctuated with Patach.
- Four faces of the eagle, Nuriel, the four letters HaVaYaH, Yod that is punctuated with Hirik, Vav that is punctuated with Shvah.
They are appointed under the three Sefirot of ZA, Hesed, fear, truth, HGT. These are degrees of the three patriarchs, Abraham, Isaac, and Jacob, and we learn that the patriarchs are the Merkava. The lights of the twelve faces add up to Yod–Bet–Kof (112), since they are “king,” “was king,” “will be king,” HaVaYaH EKYEH ADNI, where these three names are Yod–Bet–Kof, 112 in Gematria.
Unification, Blessing, Kedusha, Yod–Bet–Kof, are the three names EKYEH, HaVaYaH, ADNI. They are “The Lord [HaVaYaH] is king, the Lord was king, the Lord will be king forever and ever.”
In the first, “The Lord is king,” “King” [Melech] is punctuated with two Segolim [pl. of Segol]. Its HaVaYaH is also punctuated with two Segolim, one under the Yod, and one under the Vav. This is Hesed, the four faces of a lion, Angel Michael who is appointed under the degree of Abraham, who is Hesed. He is blessing, HaVaYaH that is ZA.
The second “The Lord was king,” the “was king” and its “Lord” [HaVaYaH] are punctuated with two Patachim [pl. of Patach], Yod Vav punctuated with Patach. It is Gevura, the four faces of an ox, Angel Gabriel, appointed under the degree of Isaac, who is Gevura. It is the name EKYEH, Bina, since the left line extends from the disclosure of the left in Bina, hence it is a unification, since Bina unifies ZA, blessing, and Malchut, Kedusha.
The third “The Lord will be king” is punctuated with Hirik, Shvah, Holam. However, his HaVaYaH is only punctuated with Hirik under the Yod, and the punctuation of Shvah under the Vav, since only the males are punctuated—the letters Yod-Vav—and not the females, which are the letters Hey-Hey. He is Tifferet, the four faces of an eagle, Angel Nuriel, appointed under the degree of Jacob, and he is Kedusha, ADNI.
The lights of twelve faces add up to Yod-Bet-Kof, since they are the three names EKYEH HaVaYaH ADNI, which is Yod-Bet-Kof in Gematria.
71) Why would Nadav and Avihu incarnate in Pinhas? Had Pinhas not been in the world when they died, and came to the world later, and they incarnated in him and he complemented their place, it would have been fine. But Pinhas was in the world when Nadav and Avihu died, and his soul already existed in him, so how did they incarnate in him?
72) When Nadav and Avihu departed from the world, they were not covered under the wings of the holy rock, Malchut, since it is written, “And they did not have sons.” They diminished the image of the king not keeping the Mitzva to multiply and establish sons in the image of God. For this reason they were not worthy of serving in the great priesthood.
73) When Pinhas was jealous for the holy covenant he entered among the masses, raising the adulterers on the spear before the eyes of all of Israel. When he saw the tribe of Shimon coming to him with several crowds, Pinhas’ soul fled with fear.
At that time, two souls that were naked, without correction—the souls of Nadav and Avihu—approached Pinhas’ soul and were included with her. Afterward his soul returned to him included, a spirit that is included with two spirits, and they held him. This is when he gained the place of Nadav and Avihu to be a priest, for which he was previously unfit.
74) This is why it is written, “Remember please who is the innocent who perished, and where the upright were destroyed.” “Who is the innocent who perished” was said about Pinhas, who was not lost at that time and did not lose his spirit when it fled from him. “And where the upright were destroyed” are the sons of Aaron, Nadav and Avihu, who returned to the world by incarnating in Pinhas, and what they lost in their lives was corrected for them: the correction of the covenant.
This is why it is written about Pinhas, “son,” “son,” twice: Pinhas, son of Elazar, son of Aaron the priest,” indicating the two souls that incarnated in him, who are the sons of Aaron.
75) Before this portion it is written, “And the Lord said to Moses, ‘Take all the chiefs of the people, and execute them unto the Lord in the face of the sun.” Is it about killing at night or killing on a cloudy day that the text warns that he should kill them “in the face of the sun?” Rather, “in the face of the sun” means that their death should be in public, just as they had sinned in public.
76) We learn from this that at the same degree at which a person sins before the Creator, to that same degree he should make the correction in his soul. They sinned in the holy covenant, called “sun.” This is why their Din and correction are in the face of the sun, the covenant, and not elsewhere. Thus, a person must correct himself only in the same place toward which he sinned. One who does not make a correction here, in the place where he sinned, has no proper correction for the world.
77) It is written, “The trees of the Lord have their fill, the cedars of Lebanon, which He has planted.” It was written above, “And wine makes man’s heart glad.” How are the two matters connected? It is written, “grows hay for the beast, and grass for the work of man, to bring forth bread out of the earth.” Is the merit of a beast that has hay is what David came to say in the holy spirit?
Rather, “grows hay” are the 60,000 ten thousand angels, messengers, who were created on the second day of the work of creation, and all are blazing fire. They are hay because they grow in the world as this hay, and each day they are cut off, then grow as before.
78) This is why it is written, “grows hay for the beast,” which is Malchut, HaVaYaH filled with the letters Hey, which is fifty-two in Gematria, as the number of “beast.” It is written, “A righteous,” Yesod, “knows the soul of his beast,” Malchut. A thousand mountains are raised for her, to Malchut, each and every day. Each and every mountain is 600,000 angels, who are called “hay,” and Malchut eats them.
79) “And grass for the work of man.” These are the souls of the righteous that man [Adam], ZA, who rides and governs the beast, Malchut, eats and brings them inside of him. The souls of the righteous rise and mingle with ZA in order to unite ZA and Malchut together. Thanks to them, the whole world is nourished from Adam, ZA, for they cause his Zivug with Malchut, and impart the food to Malchut, who imparts to the whole world.
It is written, “And upon the likeness of the throne was a likeness as the appearance of a man.” This is why it is written, “For the work of man,” with the “the,” as it is that known one, ZA. “To bring forth bread out of the earth,” to bring forth nourishments to the world from the holy land, Malchut.
80) “And wine makes man’s heart glad.” “And wine” is old wine that extends from above. The illumination of Hochma that extends from Bina. Enoch is that boy who reaches old age then returns to being a youth, as before. It is Matat, the minister of the world, who says, “I was a boy, now I am old. He runs and returns. When he runs, to receive Hochma, he is old. When he returns he is a youth. This is why it is written about him, “A man’s days are as hay.” He is like hay that is cut and grows once more. When he becomes a youth once more, his GAR are cut off. But afterward he returns and reaches old age, and he grows once more, and so on and so forth.
81) “Making the face brighter than oil.” Face means the face called “big face” and “small face.” Complete GAR de ZON are the big face, and GAR de VAK de ZON are the small face. “Than oil” means than the extension of the next world, Bina, from whom comes the oil, and the Gadlut of the high and holy one.
“And bread sustains man’s heart.” Bread is when the sky, NH, impart and grind MAN only for the righteous to eat, meaning Yesod and Malchut, called Tzadik and Tzedek. They receive the MAN that NH grind for them and from there it extends to several hosts, called “man’s heart.” It all comes from the upper extension, from Bina.
82) “The trees of the Lord have their fill.” These are high, inner trees, ZA and Malchut. “The cedars of Lebanon, which He has planted,” since ZA and Malchut were uprooted from their place, and the Creator, the Emanator, planted them instead of Bina.
What is the difference between the “trees of the Lord” and the “cedars of Lebanon”? The trees of the Lord are the tree of life, ZA, and the tree of knowledge of good and evil, Malchut. The cedars of Lebanon are the fifty gates of Bina that He planted in ZON, which are called “five hundred years,” for they are five Sefirot de Bina, HGT NH, to which ZON rise and clothe. From the perspective of ZA, whose digits are tens, they are fifty, and from the perspective of Bina, whose digits are hundreds, they are five hundred years.
83) “Where the birds nest; the Stork, her home is fir trees.” The souls of the righteous nest under the shade of ZA and Malchut, and all the hosts of holy ones are nursed from there.
A stork is Malchut, the daughter of Abraham the patriarch, who was called Hassid [pious], doing Hesed with all the people of the world. This is why Malchut is called Hassidah [stork, feminine form of Hassid]. “Her home is fir trees” means she is sitting between the arms of the world, HG de ZA, which become to her as HB, Roshim [heads]. This is why it is written, BeRoshim [fir trees, but also “in Roshim”], meaning her home is in the Roshim.
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