Autor: arhiprofesor

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

505) Yod–Shin is Hochma, which is existence from absence, extending from Keter, who is called “absence.” In a place where there is the upper Shechina, Bina, there is Hochma. It is so because Hochma appears only in Bina. It is written about it, “To endow those who love me with Yesh [Yod–Shin (existence/substance)],” since the Hochma in Bina illuminates only in Hesed. Those who adhere to Hesed are called “lovers of the Creator,” and only they can inherit Yesh, Hochma, since they have Hesed, as it is written, “And showing mercy [Hesed] to thousands, to those who love Me,” from the side of the love of Hesed.

Thousands is Hochma, and showing [Hebrew: making] Hesed means clothing the Hochma in Hassadim. Yesh, Hochma, is to the right. It illuminates only by clothing of Hesed in the right, as we learn, “One who wishes to grow wise will go south.” And this is why it is written, “To endow those who love me with Yesh,” since they have Hesed, right.

506) In the qualities of the Creator, to the extent that one exerts, mentions, and studies, to the extent that one appreciates, one is allotted. That is, he is given to the extent that he mentions. There are seventy faces to the Torah, seventy qualities, since each of the seven qualities, HGT NHYM, comprises ten, so they are seventy, as it is written, “Wherever I mention My name, I will come to you and bless you.” Should it not have said, “Wherever you mention My name”? But to the extent that I mention My name, to that extent I will come to you and bless you.

507) It is written, “I know that everything that the God will do will be forever; there is nothing to add to it and there is nothing to take from it.” King Solomon, whose wisdom was greater than all the people in the world, said, “I know that everything that the God will do will be forever,” meaning that he knew what no one else knew.

508) The wisdom of King Solomon exceeded the wisdom of all the people in the world. What he knew, no other person knew. When the rest of the craftsmen in the world engage in craftsmanship, they look at it once or twice and do it. Afterward they add to it or take from it.

The Creator is not so: He elicits the craft as it truly is from Tohu, where it has no substance whatsoever, and it is established just as it should be, and he does not need to add or subtract from it. This is why it is written, “And God saw all that He had done, and behold, it was very good.” Solomon said about that, “I know that everything that the God will do…” and therefore, “There is nothing to take from it.”

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

497) After all the craftsmen completed their work, the Creator said to them: “I have one craft to make, in which we will all participate. Join together all of you to make in it each his share, and I will partake with you, to give it of My share.” It is written about it, “Let us make man in our image, after our own likeness.” Sages explained that there is no man but Israel, as it is written, “And you are My sheep, the sheep of My pasture, you are men.” “You are men,” and not the idol worshippers. This is why it is written, “Let Israel be glad with his Maker.”

498) Rabbi Shimon said, “This must have been said by that sage who was hiding in the serpent’s rock. It is written about him, “Your dwelling place is strong, and set your nest in the rock.” The three patriarchs are called “strong [or firm],” and the fourth, Moses, is, “Your dwelling place is strong,” in which the law, the Shechina, sits. It was said about her, “A law for Moses out of Sinai,” spreading over the 600,000 Israel and illuminating for them in the Torah when the sun is covered at night, and illuminates to all the stars and fortunes.

So it was with Moses. Had he not hid in that rock, he would not have been able to illuminate to Israel. Also, there is no night but the exile. This is the meaning of what is written, “Watchman, what of the night? Watchman, what of the night?” related to the exile. At that time Moses hides in the rock and appears during the day, at the time of redemption, as it is written about it, “The morning light arose.” This is Abraham’s morning, of which it is written, “And you shall see the glory of the Lord,” and as it is written, “As the Lord lives. Lie down until morning.”

499) At that time Moses came out of that rock and appeared to Rabbi Shimon. He said, “Rabbi Shimon, what will I get out of hiding from you? After all, I did not leave a place into which I did not enter in order to hide from you, yet I did not find that I could hide in it from you. Therefore, I have no reason to hide from you any longer.”

500) Once it was said, “Let us make man in our image after our own likeness,” why does it say afterward, “And God created the man in His own image”? When He asked the angels about the creation of man, some of them said, “Let him be created,” and some of them said, “Let him not be created.” The Creator created him, as it is written, “And God created the man in His own image.”

Thus, He did not place in him one portion from the angels, and he was not made in their form, but in the form of the king, in His image and after His own likeness, only in the image of the likeness of His mold.

501) It is not that he was not included with all the angels and creations. Rather he was created out of all the angels and creations, and He enthroned him over all creations. But if He had given each his share to man, then at a time when He was angry at the man, each would take back his share.

502) But the Creator created him in His image. Malchut is called “image,” the image of everything, so that all the dwellers of BYA are included in her. The Creator looked at her and created the world, and all the creations He had created in the world, and included in her the upper and the lower, without any separation. He included in her ten Sefirot, and all the names, appellations, and HaVaYot [pl. of HaVaYaH], and the cause of everything, the master of everything. There is nothing in the upper ones and lower ones that is less than her, as she is the connection of everyone, and the wholeness of everyone, to keep in her the verse, “And His kingdom rules over all.”

It is so because there is nothing less of the cause of everything in even one of the upper and lower if she, Malchut, is not included in him. She is called “the faith of Israel,” and with respect to the cause of everything, it is written about her, “since you did not see any form.” But with respect to her mingling with the rest of creation, it is written about her, “And the image of the Lord does he behold.”

503) There is no one who takes one’s share from him, for not even one in the world placed his share in him, except the Creator, only the cause of everything, and on Him depends his punishment or reward, and not on an angel or a seraph, nor on any creation in the world. Because of it, one who connects the aim for the Creator with another thing is uprooted from the world.

504) How fortunate is he who exerts in the last exile to know the Shechina, to honor her in all the Mitzvot, and to suffer for her several afflictions, as we learn, “The bride’s reward is affliction and sorrow,” that is, “According to the sorrow, so is the reward,” as it is written, “And he laid in that place.” Vayishkav [and he laid] has the letters of VeYesh [and there are] Chaf–Bet (22), for if there are twenty-two letters of the Torah there, meaning that he is complete in the Torah, the Shechina lays with him.

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

491) It is written, “For the Leader on Shushan Edut; Michtam of David to teach.” David was shown a sign in the lily—that he would win the war, when he sent Yoav [Joab] to Aram Naharaim and to Aram Tzova to wage war against them.

Moses said, “Shushan Edut,” the Edut [testimony] of the Shechina, who is called “Shushan Edut” because it is a testimony standing over us and testifying about us before the king, and high and holy degrees are with it, and it is holy help for us to praise in praises. This is why it is called “Shushan Edut.”

It is called “Shushan Edut,” meaning that the Shechina is a testimony to Israel, who are her organs, and she is a soul upon them. She is help from heaven, as it is written about her, “And you will hear the heaven.” She is holy assistance of which it is said, “It is an opening that supports you,” since the Shechina is called Tania [Aramaic: opening].

492) It is written, “Your dwelling place is strong, and set your nest in the rock.” Eitan [strong] has the letters of Tania, which are Mishnah and Braita, since in the Mishnah and in the Braita it is the nest of the high eagle of the Shechina. It is written about her, “Like an eagle that stirs up its nest, that hovers over its nestlings,” who are those who study laws and rules, called “her nestlings.”

Any word that comes out of the mouth of a Tania, of one who studies the Mishnah, who elicits whether for HaVaYaH or in the Torah or in a prayer, a blessing, or in any Mitzva, it is written about him, “Will spread his wings,” meaning that eagle, who is speech. The Shechina is called “speech,” in whom there is HaVaYaH, ZA, voice. That eagle will spread its wings.

493) It is written, “He spreads His wings and takes them, He carries them on His pinions.” “His pinions” are that organ of the man on which he performs the Mitzva of HaVaYaH. It is called, “the organ of the Shechina.” For this reason, “He carries them on His pinions.” “Carries him” is as it is written, “The Lord will lift up [Yissa means both “carry” and “raise”] His face to you.”

494) What is, “And set your nest in the rock”? David said about the Shechina, “The Lord is my rock and my fortress.” So is the Tanah, one who studies the Mishnah: there is a law in him that is as strong as a rock that a hammer cannot shatter with all the questions in the world. This is where the eagle, the Shechina, nests. All the Tanaim [sages/teachers of the Mishnah] are called “nests of the Shechina.” This is why it is written, “If you happen to come upon a bird’s nest.” The Shechina is called a “bird,” by chance, once, as a guest, and one who comes to a motel, who stays temporarily at a motel.

495) There are sages who study the Mishnah, who are a permanent abode to the Shechina in their Mishnah, as it is written, “And the children of Israel shall keep the Sabbath, to observe the Sabbath throughout their generations.” “Generations” is written without a Vav [in Hebrew], making it “abode.” There are teachers of the Mishnah whose teaching is their craft. The Shechina does not move from them their whole lives, but they are the ones of whom it is written, “If you happen to come upon a bird’s nest.” In them the Shechina is incidental: at one time she is over them and with them, and another time she is not with them.

496) At times when the Shechina is with them, it is written, “And the mother sitting on the nestlings on the eggs, you shall not take the mother with the nestlings.” But he does not let the mother go, meaning the Shechina. And at times when she is not with them, it is written, “You shall certainly let the mother go,” for he is not worthy of being with her.

Nestlings are the sages of the Mishnah. Eggs are sages of the Bible [Old Testament]. It is written about those who do not study regularly, “You shall certainly let the mother go.” But for those who study regularly, it is written, “You shall not take the mother with the nestlings,” but he does not let her go.

There are those who study laws who are akin to stars, as it is written, “And those who lead the many to righteousness, as the stars forever and ever.” But they are not as stars of which it is written, “And all their hosts will wither.” Rather, they are as those stars of the next world, who always stand, forever. This is why it is written, “as the stars forever and ever.”

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

483) The Yod with which Pinhas was reward, when Pinhas is written in full, with a Yod, is because he was jealous for the covenant, and was rewarded with the covenant. The Yod that was added to him indicates the covenant.

There are two letters Yod: upper Yod from HaVaYaH, with which Abraham made a covenant between the ten fingers of the hands, and a small Vav, from ADNI, with which he made a covenant between the ten toes of the feet. It is a holy letter that is crowned in the upper Reshimo.

The token of the covenant comprises two things: circumcision and exposing, which mean removal of the foreskin and extension of the Mochin. This is the Yod with which Pinhas was rewarded.

This is why they are two letters Yod. For as there is the token of the covenant below, in Ateret Yesod, the middle line, there is the token of the covenant above, in GAR, in Daat, the middle line, in the Masach de Hirik in it, which diminishes the GAR of the left, which is circumcision. It unites the left with the right, and the Mochin de HBD appear, which are Yod–Hey, and this is the Periah [exposing, with the letters of Parah Yod–Hey (The Lord avenged/repaid)].

The upper Yod from HaVaYaH, with which Abraham made the covenant between the ten fingers of the hands, is the covenant of the tongue, Daat. It is so because the hands, HB, are as it is written, “Lift up your hands to the holiness.” The tongue is the Daat, the middle line, in which there is the Masach de Hirik, the token of the covenant. It is Yod de HaVaYaH, the upper Hochma.

The small Yod, from ADNI, with which he made a covenant between the toes of the feet, is Ateret Yesod, the middle line of the legs, which are NH. Through circumcision and exposure, the lower Hochma appears to Malchut in it. It is a holy letter that is crowned in the upper Reshimo, which is the Atara, crowned on the upper Yesod, on Yesod de ZA.

484) The small Yod is always inscribed, forever. It is inscribed in all the degrees of the Mochin, for without it no degree would become revealed. It is the letter of the Sabbath, the letter of Tefillin, the letter of good days, the letter of Shadai that is inscribed on the Mezuzot [pl. of Mezuzah] of your home and on your gates. It is the Yod of Shadai, and Israel will be inscribed in her in their straps, in a knot of the hand Tefillin, which is in the shape of a Yod.

In the covenant, the sons of the kingship, are written in her, the children of the palace of the holy king, Malchut, called “palace,” so they may receive the Mochin of the bottom Hochma that extend from Malchut, and it is granted by keeping the covenant.

In the engagement of Torah, they are inscribed in the upper letter Yod de HaVaYaH, which are rewarded with upper Hochma, who are the children of the upper king, as it is written, “You are the children of the Lord your God,” receiving from Yod de HaVaYaH de ZA.

485) The Yod of Shadai is the letter of the covenant, a ring in a chain on the demon’s neck, meaning the evil inclination, since Shadai has the letters of Shed and Yod [Shed means demon in Hebrew], who will not harm a person. David said about him, “Deliver my soul from the sword, my only one from the dog,” since the evil inclination is a serpent, a dog, a lion. David said about it, “He lurks in a hiding place as a lion in his lair.”

The prophet called it “a bear,” as it is written, “He is to me like a lurking bear, a lion in secret places.” It is compared to beasts, compared to all the prey animals, and it is compared to every person according to his iniquities, for according to the iniquity is one named “Lion” or “Bear,” etc.

486) The evil inclination is a dog, a serpent, and a braying donkey on which the soul is placed. As soon as it is known that that rider upon it is wicked, it is written about it, “And his rider falls backward,” as it is written, “for one who falls from it will fall.” This is why Job said, “I am not fallen [inferior] to you,” and the righteous who rides it ties it with a knot of the straps of the Tefillin. The token of the Tefillin, the Yod of Shadai, is a ring on its neck. The Shin of the Tefillin is the chain on its neck.

487) Elijah rode up to heaven with the evil inclination, as it is written, “And Elijah went up by a whirlwind to heaven.” In it, “The Lord answered Job out of the whirlwind,” and this is why we learn about the evil inclination, “Who is a hero? He who conquers his inclination.”

Some become a donkey to it, not afflicting its rider, and they are the ones who exert in all-the-more-so. This is why it was written in regard to Abraham, “And saddled his donkey,” and this is why it was written about the Messiah, “A poor man riding a donkey.”

The evil inclination receives its strength to harm and to deflect the man from the left line. Through his iniquities, the wicked increases the power of the left over the right, by which he falls to the authority of the evil inclination, which is called by many names, according to the substance of man’s sin. And one is called a lion or a bear, etc., by the kind of iniquity that makes a person sin.

The Yod of Shadai, the token of the covenant, is a ring in the chain of the demon’s neck. The evil inclination. It is the middle line, in which there is the Masach de Hirik that diminishes the GAR of the left, which are the whole power of the evil inclination. And a righteous who guards the covenant ties it so it cannot make him sin. This is similar to one who drops a ring off a chain on one’s neck and governs it. Also, the Shin [] in the Tefillin is a chain on his neck, indicating three lines.

The evil inclination is a dog, a serpent, and a braying donkey on which the soul is placed. It is so because the evil inclination is given to every person to conquer it under him and to ride it. If one conquers it, all the perfection comes through the evil inclination, as it is written, “With all your heart,” meaning with both your inclinations, the good inclination and the evil inclination.

It follows that if one is rewarded and rides over the evil inclination, he is rewarded with everything. Elijah rode the evil inclination and rose to the heaven, as it is written, ““And Elijah went up by a whirlwind to heaven,” since the whirlwind is the evil inclination, which Elijah conquered and rode, and was rewarded with rising up to heaven.

It is also written, “And the Lord answered Job out of the whirlwind,” since he was rewarded with conquering the whirlwind. This is why we learn about the evil inclination, “Who is a hero? He who conquers his inclination,” for if he conquers it, he is rewarded with the entire perfection.

But there are those who become its donkeys, who do not afflict their riders. One who is rewarded with conquering it partially, the evil inclination becomes a donkey on which to ride, and the evil inclination never afflicts it again. They re the ones who exert in all-the-more-so, who keep the light Mitzvot [commandments] as well as the serious ones, and then the evil inclination becomes a donkey to them, for Homer [matter/substance] has the letters of Hamor [donkey]. It is as written about Abraham, “And he saddled his donkey,” and this is why it is written about the Messiah, “a poor man riding a donkey,” for they have been rewarded with conquering the evil inclination until it became a donkey for them to ride, to bring them to the perfection.

488) For this reason, the Yod from Shadai, the token of the covenant, is a ring in a chain, the Masach in the middle line, from which all the demons and harm-doers fear because it diminishes the GAR of the left, which is their whole vitality. And as soon as they see the Yod of Shadai in the Mezuzot of the gates, they flee, since it is written in the Yod of Shadai to chain their kings with flickers, and their revered ones in iron chains.

And they certainly flee when they see it in the token of Tefillin on the arms, in the knot of the hand Tefillin. It is written about those who are inscribed in it in a token of the covenant in their flesh, “And the foreigner that draws near will be put to death.” That is, the evil inclination, called “foreigner,” will be put to death, as there is no foreigner but the evil inclination, who is similar to all the prey animals and birds.

489) This is why it is written, “Remember please who is the clean one who perished.” It is Pinhas, who was jealous over the covenant, since Naki [clean] has the letters of Kani [part of the word, Kineh (was jealous)], and it is inscribed in him that he was the son of the king and queen. When he was jealous in thought, he was rewarded with the letter Yod de HaVaYaH, upper Hochma, and became the king’s son. And when he was jealous of the act, he was rewarded with the letter Yod from ADNI, bottom Hochma, and became the queen’s son.

Hochma at the top of the combination YAHDONHY is Yod de HaVaYaH. Hochma at the end of the combination YAHDONHY is Yod of ADNI. And because Adam HaRishon was inscribed in these two letters Yod, he is the first in the thought and the last in the action, since HaVaYaH is thought and ADNI is action.

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

475) There are three appointees over Hell: One over bloodshed, one over incest, and one over idol worship. They are called “saboteur,” “anger,” and “wrath.” Wrath was flying in the world, and it is written about it, “Turned away My wrath.” He said, “Turned away My wrath from the children of Israel,” and he did not say, “From the people,” which would mean the mixed multitude, for it is written, “And there fell of the people that day about three thousand men,” meaning from the mixed multitude. But here it is not written, “Has turned away My wrath from the people,” but “From the children of Israel,” indicating that He did not turn away the wrath from the mixed multitude.

476) “Take from among you a donation for the Lord.” From you, and not from the mixed multitude, for Israel were not called “congregation” and “connection” until the mixed multitude were removed from them. While the mixed multitude were mingled among them, it is as though they were not one nation. And therefore, “Take from among you a donation,” and not from another partnership, from the mixed multitude, for I do not wish to share others between Me and you.

477) Moreover, while the mixed multitude were mingled in Israel, it is written, “Her adversaries have become the head.” But once the mixed multitude was removed from Israel, it was written, “Take the heads of all the congregation of the children of Israel.” Moreover, the Creator said, “I wish to dwell with you,” as it is written, “And make Me a Temple, that I may dwell among them.”

478) Also, when the children of Israel were in exile, it was said about them, “Who detains?” The leaven in the dough. But while the mixed multitude are the heads of Israel, it is as though they have removed the governance of the Creator, and came among the sentences of stars and fortunes. And because of it they yell out and say, “The Lord our God, other lords besides You have taken us.”

479) Pinhas arose before the strong Din of Isaac and stood before a breach, meaning that a plague has broken out, as it is written, “And Pinhas stood up and wrought judgment, and the plague was stopped.” He did this to protect Israel, and this is why Pinhas and Isaac are of an equal number.

480) Elijah, the beloved one of the upper king, is Pinhas. He saw Mem from Mavet [death] flying in the air, snatched it, and connected it to the letters Reish–Het, which is Isaac. He has the number of Pinhas, and with the Mem, the combination Reish–Mem–Het [Romach (spear)] was completed. Afterward he saw the Vav from Mavet flying in the firmament. He snatched it and put it in Reish–Mem–Het, completing the combination, Reish–Vav–Mem–Het [a different spelling of Romach], as it is written, “And he took a spear in his hand.”

481) With what could he snatch those two letters, Mem–Vav? With two spirits that were kept for him above, and who partook in Pinhas. These are Pnei [the face of] Has [one who is compassionate]. With those two faces he was compassionate toward Israel so they would not be destroyed by the power of Zimri and Cozbi. “And he stabbed them both,” with the two letters Mem-Vav. This is the meaning of the words, “In that he was jealous with My jealousy among them.”

482) Why did Pinhas participate in Isaac? Isaac gave himself to be put to death. This is why he connected with Isaac, to be of help to him. It is so because from the side of the two young deer, Abraham and Jacob partook in him. Abraham, who is Hesed, partook in the letters Het–Samech of Pinhas. Jacob is the letters Peh–Nun–Yod of Pinhas, since it is written about him, “When he passed Pniel,” with the letters of Pnei El [Face of God].

When the world is in plight, and there is a righteous in the world who is jealous for the covenant, the patriarchs connect to him, and because of them Moses said at the time of Israel’s plight, “Remember Abraham, Isaac, and Israel Your servants.” The word Eliyahu [Elijah] begins with the letters Yod–Hey–Vav, which are Abraham, Isaac, Jacob. He was rewarded with the letter Hey from the word, HaNavi [the prophet], Malchut, and this is Elijah the Prophet, and Yod–Hey Vav–Hey was completed in him.

Mem from the combination Mavet is Dinim de Dechura, which come with the Hochma. Vav of Mavet is Yesod, connecting the Man’ula to Mem, forming the combination, Mavet, since death comes from the Man’ula. However, the Vav of Mavet is also Man’ula, but is merely Dinim de Nukva, and the Man’ula is not apparent in her, but in the Tav. However, the force of Vav is sufficient to evoke the Tav, Man’ula, hence she is the foundation to connect the Mem with the Tav.

It is impossible to join the Tav of Mavet to Kedusha, since she is the Malchut that was concealed. However, the letters Mem–Vav belong to the corrections of the Kedusha, since Mem, Dinim de Dechura, are required in order to keep the Hochma, and the Vav, Dinim de Nukva, are required in order to diminish the GAR of the left in her, from whom comes all the vitality of the Sitra Achra.

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

471) In the beginning, it is written, “From every man whose heart moves him you shall take My donation.” Everything is included, even the mixed multitude. Because the mixed multitude made the calf and those among them who died, died, the Creator wanted to make a conciliation with Israel, He told them: “Join all of you to one side,” as it is written, “And Moses assembled all the congregation of the children of Israel,” themselves. He told them, “My sons, I want to be in you, My tabernacle will be with you.” This is why it is written, “Take from among you a donation.” From among you and not from another. “I do not want others to have a connection with Me or with you,” which is why all the mixed multitude were destroyed.

Here, too, they were from the same evil kind, as it is written, “And the dead by the plague.” They were from the mixed multitude who married in the tribe of Shimon. The dead from before are certainly dead; they are the mixed multitude, who are called “dead” even in their lives, and not from Israel. This is why he counted them, as it is written, “Take the head of the whole of the congregation of Israel,” meaning pick up their heads.

472) But it is written, “And Israel joined himself to the Baal of Peor.” Israel joined the Baal of Peor as a bracelet that is attached to a person in his adornments. This is how Israel connected to the Baal of Peor. Thus, did Israel also sin and not only the mixed multitude? So it is, “And Israel joined himself to the Baal of Peor,” for Israel were not pure of that sin, but were purified from death, meaning that death was not over them.

473) It is written, “Take all the heads of the people and hang them.” This means that they were Israel. The heads of the people are certainly the mixed multitude, who are called people, simply. It is not written, “The leaders of the children of Israel.” Wherever it is written, “people,” it is the mixed multitude, as it is written, “And the people saw that Moses delayed to come down from the mount, and the people gathered.” It is also written, “and there fell of the people that day about three thousand men”; all those were the mixed multitude.

It is written, “And Israel joined himself unto the Baal of Peor.” However, they did not worship the Baal of Peor, which is implied at the end of the text, “and the people ate, and bowed down.” But it is not written, “And Israel ate and bowed down,” but it is written, “the people.” And because it is written, “And Israel joined himself,” what is, “And the people ate”? It should have written, “And Israel ate.” However, that same evil seed, the mixed multitude that the women of Israel were carrying, were the sin of Israel.

474) It is written, “And Israel joined himself unto the Baal of Peor.” “To the Baal of Peor” because all they gave to the Baal of Peor was adornment and power, without knowledge, since the work of Peor was to dishevel himself and emit before him boiling feces. That work was enjoyable to him and made him stronger.

When Israel saw it, they thought that they were despising him by that, and ruining him, because it is written with regard to idol worship, Tze [go out], tell him,” which is from the word Tzoah [feces]. And because of the disgrace of idol worship, Israel disheveled themselves unknowingly. Pinhas atoned for those and removed the plague from them, as it is written, “And [Pinhas] made atonement for the children of Israel.”

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

464) “And Pinhas, the son of Elazar, the son of Aaron the priest, saw it, and arose from the midst of the congregation and took a spear in his hand.” He saw that the letter Mem was flying in the firmament. That letter is a sign of the angel of death, for Mem wishes to be built with the letter Vav and with the letter Tav, to create the combination Mavet [“death,” Mem–Vav–Tav]. Pinhas, who clothed in Isaac, took the letter Mem, snatched it from the angel of death, and connected it to himself. When the angel of death saw that Pinhas snatched the Mem, he promptly turned back.

465) It is because when Pinhas was jealous in his heart, he clothed in Isaac, and arose to being in the number Reish–Het (208), that his name adds up to be so, and Isaac add up to be so, too. When he saw the letter Mem flying in the firmament, he snatched it and connected it to him, and promptly became a Romach [spear], since the Mem connected with the Gematria Reish–Het in his name, and created the combination Romach [Reish–Mem–Het], as it is written, “and took a spear in his hand.”

466) The letter Mem was the first sign of Adam HaRishon to build death on the world, since that letter flew over Adam’s head when it was written, “And she took of its fruit.” MiPirio [of its fruit] has the letters of Mem Pirio, and the Mem was expecting the letters Vav Tav when it was written, VaTochal [and she ate], VaTiten [and she gave], VaTipakachna [and (their eyes) were opened]. This is when death was built on the world.

467) Pinhas saw the letter Mem flying over the heads of Israel. He saw the form of an open Mem full of blood. He said, “It is a sign of the angel of death.” He promptly snatched it and mentioned the explicit name on it, and lowered it to himself. Pinhas in Gematria is Reish–Het. He connected with a Mem, and created the combination Romach [Reish–Mem–Het]. And then, “And took a spear [Romach] in his hand.” It is written about it, “From over the children of Israel in that he was jealous with My jealousy among them.” Betocham [among them] has the letters of Betoch Mem [inside the Mem], since within the Mem was the jealousy that he was jealous.

Mem is male of the Sitra Achra, Dinim de Dechura that appear with the Hochma. Tav is Dinim de Nukva, Dinim de Man’ula, from which comes death. Vav is Yesod, which connects Mem with Tav. Death was not sentenced on the world before the two letters Mem and Tav were mated by the Vav, for then the Man’ula acquired the strength to put the living to death.

This letter flew over Adam’s head, since the tree of knowledge is Malchut from the left, and the sin was that he extended the Hochma in her from above downward, following the wish of SAM and the serpent who seduced him. When she began to extend, the Dinim de Dechura of the Sitra Achra—which is the Mem that flew over Adam HaRishon’s head, on his GAR—promptly appeared. When it is written, “And she took of its fruit, MiPirio [of its fruit] has the letters of Mem Pirio. When he began to extend the Hochma, the fruit—following the counsel of the serpent—the Mem appeared.

However, the male of Klipa does not have the power to put to death, since death comes from the side of the Tav, Man’ula, and the Mem was waiting for the letters Vav–Tav, which are the Nukva of the Sitra Achra, from whom comes death after she mates with the Mem. When it is written, VaTochal [and she ate], VaTiten [and she gave], VaTipakachna [and (their eyes) were opened], then death was built in the world, since at the end of the eating, at the end of the extension, the Vav–Tav appear, as it is written, “Sin crouches at the door.” At that time Mem mated with Vav–Tav and death came to the world.

Pinhas saw the form of an open Mem full of impure blood. The extension from below upward is called “impure blood” because of the iniquity of Peor. There he saw the form of the Mem, the Dinim of the male of the Sitra Achra that wait to mate with the Nukva of the Sitra Achra, Vav–Tav, and bring death. Promptly, he snatched from the Sitra Achra and connected her to Kedusha.

It is so because when Mem with the impure blood in her stand in the Panim, when the desire is to extend her from above downward, although she is full of Dinim, she is in the authority of the Sitra Achra, and the Sitra Achra draws from her the death. However, if we place the Mem and the impure blood in her in the Achoraim, repelling this extension due to the Dinim in her, then she returns to the Kedusha because she becomes the guardian of the Kedusha, so the wicked will not draw from her from above downward.

Pinhas mentioned the explicit name on her and lowered her to him. The middle line, ZA, is the explicit name, the four-letter name. The middle line diminishes the GAR of the left, in which the Sitra Achra and the wicked are gripped. In order for the letter Mem to be corrected into being the guardian of the Kedusha, it was necessary to first mention the explicit name of ZA on her, to diminish the GAR of the left. Afterward he lowered her to him, and she descended and became part of the Kedusha.

In Gematria, Pinhas is Reish–Het, Pinhas clothed in Hochma of the left of Kedusha, in Isaac, who is Reish–Het in Gematria, in order to rule over the Mem, and became the combination Romach, with whose Dinim he killed Zimri and Cozbi. This was done by the Romach [spear], which diminished the GAR of the left and stopped the plague.

He was jealous for the holy name that they were connecting to another authority, since the Mem that was in the hands of the Sitra Achra actually belonged to the holy name, to be a guardian over the Hochma, from the suckling of the wicked. Within the Mem was the envy that he envied at the Mem being in the hands of the Sitra Achra.

When the angel of death saw that Pinhas snatched the Mem, he promptly turned back. And since Pinhas pushed the Mem back, he cancelled her from being Panim, cancelled her extension, and put her in the back. And since the Mem is all the power of the angel of death, then the angel of death was pushed back along with her, and was unable to execute death anymore. This is why “the plague was stopped.”

468) He was envious for the Mem because it is the sign of death, the sign of forty smites, the sign of the four deaths of the courthouse [forms of capital punishment]. From there she ascends and descends, descends and ascends. When she ascends in the number, she is forty; when she descends she is four, four directions that spread from the male and female de Tuma’a. And because of them there are the four deaths of the courthouse. And from there they ascend to forty, as forty is a sign and Kelim of the angel of death. Pinhas took it and arose inside the Mem. This is why it is written, “And I did not destroy the children of Israel in My jealousy.”

The Mem are Dinim de Dechura that extend with the disclosure of Hochma from above downward. These Dinim are still not death, but rather only smites and suffering. However, at the end of those Dinim awakens the Man’ula, death, as it is written, “Sin crouches at the door.”

Mem is the sign of death, since death descends and hangs down from her. She is the sign Mem, Malkot [smites], the sign of the four deaths of the courthouse. That is, the Mem comprises both these Behinot, smites, as well as the four deaths.

From the Mem she ascends and descends, descends and ascends. When she ascends in the number, she is forty. When she descends she is four. That is, above, in the place of disclosure of the Mem, she receives only smites and there is no death in her. However, when she descends at her end, the four deaths of the courthouse that come from the Man’ula appear in her, as it is written, “Sin crouches at the door.” And since the Mem finally descends to being in the four deaths, the angel of death uses her to execute the death with her.

This is what Pinhas took, the Mem from above, while she was there in the Sitra Achra, only in the forty smites. He established her and connected her to the Kedusha, and arose inside the Mem, connecting her to the Hochma of Kedusha, to be keeping from the outer ones. Also, the illumination of Hochma is called “rising.” This is the meaning of “And he arose,” that he received the illumination of Hochma inside the Mem, that the Mem was keeping the Hochma for him from all around against the outer ones. In this manner, he established her in Kedusha.

469) How did Pinhas turn the Creator’s wrath away? It is written, “And the dead by the plague were twenty-four thousand.” If none of them had died, I would say he turned his wrath. But since all of them died, what is the point in saying “turned away My wrath … And I did not destroy the children of Israel”?

But woe to a person who blemishes his seed; woe to one who does not keep his seed properly, for all those died in the plague. But not even one of Israel died. Rather, in the tribe of Shimon, when the mixed multitude came, they mingled with the women of the tribe of Shimon after they converted, and they gave birth to children. Some of them died in the calf, and some of them died in the plague. The others, who remained, died here. It is written, “And the dead by the plague,” and it is not written, “Who died,” but “the dead,” indicating that they were already dead, since the wicked are called “dead.”

470) And because Israel and all of that holy seed were kept, they were all counted and not even one of them was missing. This is why it is written, “And I did not destroy the children of Israel.” This means that others, who were not from the children of Israel, He did destroy. And also, “turned away My wrath from the children of Israel” means that He had turned it away from Israel, but from others, who were mixed multitude, He did not turn it away. This is why the text specifies, “From the children of Israel.” And because of it the number of children of Israel was as before, and the Creator connected them with Him.

It is similar to the case with the calf, where it is written, “And there fell of the people that day about three thousand men.” They were all from the mixed multitude, and to show that they were not from the children of Israel. Afterward it is written, “And Moses assembled all the congregation of the children of Israel,” indicating that they were all in wholeness.

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

460) Pinhas stood before the strong Din of Isaac and blocked the breach; he stopped the plague that came from the harsh Dinim of the left, which is called Isaac. This is why he completed the Yod to Pinhas, so as to be Isaac in Gematria (208). He stood before the breach, as it is written, “And Pinhas stood up and wrought judgment.” Pinhas is written with a Yod. He stood in the breach before Isaac’s Din, in order to protect Israel. This is why they are included in one another in the calculation, for Pinhas in Gematria is Isaac.

461) But the calculation, Hochma, depends only on her eyes, on the illumination of Hochma in Malchut, since eyes are Hochma, and Hochma is revealed only in Malchut and not in another Sefira. So why is the calculation here hanging above, in Isaac, in the left line of ZA? However, the calculation, Hochma, hangs in Isaac because Isaac is hanging and extends from a place called Eynaim [eyes], which extends to the Hochma in Malchut, where the judgments of the whole world are judged.

The root of all the Dinim in the world is in Hochma. Her eyes are Ayin [seventy] thrones of Din, which are the place of the Dinim in the world. They are called seventy Sanhedrin because the number seventy is because they extend from her eyes. Hence, all is one because Isaac and the Eynaim de Malchut go as one, since the Malchut is built from Isaac, and from him are her Eynaim, the left line, hence they two are one.

462) Pinhas is Isaac. Pinhas stood and sentenced the Din of Zimri and Cozbi. He clothed in the strong Gevura on the left, Isaac, and this is why he was rewarded with the right, with priesthood, Hesed. Here the left is included in the right.

It is written, “Pinhas, son of Elazar, son of Aaron the priest has turned away My wrath from the children of Israel.” “Has turned away My wrath” are three appointees in Hell, called “saboteur,” “anger,” and “wrath.” Pinhas saw that wrath spreading and being drawn from the side of Isaac. He clothed in the degree of Isaac, the root of wrath, then gripped that wrath as one who grips one’s friend and turns him back.

Wrath is Dinim de Dechura, the Dinim that extend from the left line, Isaac. Because Israel sinned in idol worship, extending the left from above downward, the wrath spread over them. At that time Pinhas clothed in the left, Isaac, the root of wrath, and therefore held her like a man holding his friend and pushing him back.

463) And then he wrought judgment and made a Din [judgment]. He made a judgment that anyone who has intercourse with an Aramaic woman will be hurt by jealous ones, and it is permitted to hurt Zimri. He also executed the Din, as it is written, “And he stabbed them both.” This is why it is written here, “has turned away My wrath,” as it is written, “He has drawn back His right.” This is why the Yod that is added here in Pinhas is the Yod in Isaac, implying Yesod. It is all above the children of Israel, since when he saw that wrath, he saw her coming down on the heads of Israel. Hence “He has turned away My wrath from the children of Israel.”

He did not remove My wrath, but rather “turned My wrath away.” He did not completely cancel the wrath, but rather removed it from the face and left it in the Achoraim, for she is the harsh Dinim that extend with the Hochma in order to expel the outer ones and the wicked who wish to extend from her from above downward.

He brings an evidence to that with the verse, “He has drawn back His right.” That is, He did not cancel the right, but drew it back. Likewise, “has turned away My wrath” that is here does not mean that he revoked the wrath, but rather turned it back. And there it is to expel the outer ones and the wicked. This is why it is written, “from the children of Israel,” since only from the children of Israel who are attached in the Panim, from them he removed the wrath, but not from the wicked who are attached in the Achoraim.

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

456) Two straps come out on the right and on the left, two thighs from the Chazeh and below of the same Aleph–Het, ZA. These are the NH de ZA to which the true prophets cling. From above, on the head, two straps come out, two arms that surround the Rosh from the right and from the left, HG, and the Dalet, Malchut clings to them in HG, in the knot of the Tefillin of the Rosh. Afterward Malchut descends, and the straps, the thighs, spread downward.

Because she properly grips above, in the Dalet of the knot of the Tefillin, she goes down to NHY to grip to her armies, to bestow upon the dwellers of BYA. And when she grips to NHY, she clings to the end of the thighs, and the inscription of a Yod, the holy covenant, Yesod, is on her from above. At that time she unites in one unification with ZA.

Although in the first state, Malchut is blocked and frozen, and can illuminate only in the second state, the Kelim of the second state are fit to receive Hassadim and not Hochma. In order to be able to receive Hochma, Malchut must first be awoken from the first state in order to receive from there Kelim for reception of Hochma. Afterward, to be able to receive the lights and bestow, she is lowered to the second state.

From above, over the head, two straps come out, HG of above Chazeh de ZA, and the Dalet, Malchut, grips them. This is an awakening of the first state of Malchut, whose level is equal to that of HGT de ZA, where HGT de ZA clothe the right line of Bina, and Malchut of the left line of Bina. At that time Malchut is called Dalet, from the words Dalah VeAnyah [poor and meager], since her lights are frozen and she cannot bestow upon BYA.

However, from that state, the complete Kelim are extended to her, which are fit to receive the Hochma. And in order to be able to bestow upon BYA properly, she must be extended to the second state, to diminish her to the Chazeh de ZA and below, so she is a bottom degree, below Yesod de ZA, and then she will be able to bestow.

Because she properly grips above, in the Dalet of the knot of Tefillin, she goes down to NHY. Once the unification above the Chazeh is done properly, in the Dalet of the knot of the Tefillin, to extend to her the complete Kelim, Malchut is extended below the Chazeh de ZA, to grip to her armies, so she can bestow upon the dwellers of BYA. It is so because in the first state she was blocked and could not bestow anything, and the second state is her main completeness.

When she grips to NHY, she grips to the end of the thighs, and the inscription of the Yod, the holy covenant, Yesod, is atop her from above. Once she has diminished herself to being a degree below NHY de ZA, the second state, she unites with ZA in one unification. But above, in the unification of the Dalet of the knot of Tefillin, implying the first state, ZA and Malchut were not in one unification, but in Achoraim to one another.

457) Yod is the covenant, Yesod, for anyone who keeps that covenant is saved above and below. Because Pinhas was jealous for this covenant, he was saved from the Din of above and from the Din of below. This is why that Yod was inscribed in him, in his name, for Pinhas is written with the letter Yod.

458) Yod–Vav–Dalet must not be removed from the hand Tefillin, which is the knot of the hand Tefillin in the shape of a Yod, implying Yesod. This is to avoid separating Yesod, Yod, from the hand Tefillin, Malchut. All the joy of Malchut is in this Yod, Yesod.

Yod is in the male, not in the female. Yesod is called Tzadik [righteous]. Malchut is called Tzedek [justice/righteousness], without a Yod because the Yod is in the male and not in the female. For this reason, the Yod is adjacent to her in the hand Tefillin. One who removes the Yod, Yesod, from Malchut, from the hand Tefillin, is far from the delights of the next world. He will not be rewarded with the abundance that comes from the Zivug of Yesod and Malchut, and which extends from the upper Eden, called “the next world.”

459) The male is Tzadik, the Nukva is Tzedek, without a Yod. Ish [man] is with a Yod, Isha [woman] is without a Yod [in Hebrew]. For this reason, her joy is to approach the Yod and be refined with her in a Zivug. One who removes that refinement is removed from Eden of above. This is why it is written, “For those who honor Me, I will honor.”

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

453) Shema Ysrael, H’ Elokeinu, H’ Ehad [Hear, O Israel, the Lord our God, the Lord is One]. There is a big Ayin in Shema [hear], and the Dalet of Ehad [one] is also big. It is a sign of a witness, as it is written, “The witness of the Lord is in you.” The letters Shin–Mem from the word Shema remain. The Mem is open. The difference between an open Mem [] and a blocked Mem [] is that the blocked Mem is the upper king, Bina. The open Mem implies the lower king, Malchut. Shin–Mem of Shema implies Malchut, and the other letters from the word Ehad remain Aleph–Het, as it is written, “It is the glory of God to conceal a matter.”

There are two states in Malchut:

1. When she is as big as ZA, she clothes the left line of Bina, and then she is a blocked Mem, like Bina, whose lights have been blocked. In that state ZA and Malchut are called “brother and sister,” for then both are Bina’s children, since ZA dresses the right line de Bina, and Malchut is the left line of Bina.
2. Once she has been diminished to from-the-Chazeh-de–ZA-and-below, descending below the degree of ZA and becoming the wife of ZA, receiving from ZA. However, her lights have been opened and she illuminates to the lower ones in the full wholeness. At that time she is called an “open Mem,” as she has been opened from her blockage.

In two words—Shema, Ehad—there are three combinations, Shin–Mem, Ayin–Dalet, Aleph–Het. Shin–Mem is the Malchut, called “name.” Ayin–Dalet [pronounced as Ed (witness)] is ZA, as it is written, “The witness of the Lord.” Aleph–Het [pronounced as Ach (brother)], ZA, as it is written, “Open to me, my sister.”

The difference between witness and brother is that a witness is when ZA gives to Malchut disclosed Mochin from the upper Eden. A brother is when ZA is in Achoraim with Malchut, in the first state, at which time ZA and Malchut are regarded as brother and sister. This is why a big Ayin [] is written in Shema, and the Dalet [] of Ehad is also big. It indicates disclosed Mochin de ZA, at which time ZA is called “The witness of the Lord,” as it is written, “The witness of the Lord is in you.”

The letters Shin–Mem from the word Shema remain. The open Mem indicates Malchut in the second state, whose lights have already been opened, since she receives the great Mochin de ZA, called “witness,” in a manner that the two combinations, Shin–Mem Ayin–Dalet, indicate Zivug of ZA and Malchut in the second state, when Malchut is an open Mem.

The difference between an open Mem, Malchut that is not blocked, and a blocked Mem, is that the blocked Mem is the upper king, Bina. Malchut is called “blocked Mem” when she dresses Bina in the first state. An open Mem implies the lower king, Malchut. When Malchut is herself, under ZA, she is called an “open Mem.” And because here she receives from the abundance of ZA as a witness, she is certainly an open Mem.

The combination, Aleph–Het indicates the degree of ZA in the first state of Malchut, which now, in the second state, remain inactive. The other letters from the word Ehad remain Aleph-Het. That is, they remain inactive because now Malchut has already been diminished and has been concealed from being the sister of ZA, as it is written, “It is the glory of God to conceal a matter.”

Although in the first state, ZA and Malchut were the two great lights, brother and sister, it was still not to Malchut’s glory, since her lights were blocked. But now, in the second state, although she has been diminished and concealed from her great degree, because of it her lights in the Zivug of Shin-Mem Ayin-Dalet have been opened, and she imparts upon all the worlds, and this is the glory of God. All of it came out because of the concealment of a matter.

454) One who unites that unification each day, joy from above is geared up for him from the letters Shin-Mem in Shema, from the beginning of the verse, and from the letters Aleph-Het in Ehad, from the end of the verse. He connects the letters and begins to connect in reverse order: the Aleph from Aleph-Het at the end of the verse before the Shin of Shin-Mem at the beginning of the verse. He completes in order: first the Mem in Shema, and then the Het in Ehad. The sign, Aleph-Shin-Mem-Het, connects the combination Esmach [I will delight], as it is written, “I will delight in the Lord.”

This is in the holy unification, implied in the letters Ed [Ayin-Dalet], since in Shema Ehad there is the combination Esmach Ed. One who unites this unification each day, joy is geared up for him from above.

455) One should intend in the word, Shema, in which there are Shin-Mem, included with a big Ayin. They are the Ayin (70) names of the holy patriarchs, Ayin-Bet (72) names in HGT, called “patriarchs,” which are essentially seventy names, seventy Sanhedrin, and two witnesses. This is Shema, Shem [name] Ayin. A “Name” means Malchut, comprising seventy names.

“Israel, the Lord our God, the Lord,” are four boxes in the Tefillin, four Mochin: Hochma, Bina, the right of Daat, and the left of Daat. The Aleph-Het in Ehad grips them, which said, “Open for me my sister, my wife,” and he is ZA. The Dalet in Ehad is the knot of the head Tefillin, in the shape of a Dalet, to which Malchut grips.

The secret was given to sages so as to not disclose it. Rabbi Shimon was silent. He wept and laughed. He said, “I will say the secret, because the upper will is certainly present, for there is none such as this generation until the arrival of the Messiah king, and they will have permission to disclose it.”

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)