Autor: arhiprofesor

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128) Rabbi Yosi said, “In this place, I saw Rabbi Pinhas son of Yair. One day he was standing in this place and was saying this: ‘Pinhas, son of Elazar, son of Aaron the priest.’” Pinhas is written with a small Yod. Why?

129) It is because there are two alphabets. There is an alphabet of big letters, and there is an alphabet of small letters. The big letters are in the next world, Bina. The small letters are in this world, Malchut. This is why a small Yod is a token of the holy covenant, Malchut. Because Pinhas was jealous for this covenant, a small Yod was added to it, that covenant, Malchut.

130) At that time, the Creator said, “What should I do with Moses?” This covenant is from Moses. And the bride, Malchut, is his. It is inappropriate to give her, Malchut, to another, without Moses’ awareness and consent. He said to Moses: “Moses, Pinhas, son of Elazar, son of Aaron the priest.”

Moses said to Him: “Lord of the world, what is He?” The Creator said to him, “You have given up your soul for Israel several times so they would not be eradicated from the world, and he, Pinhas, subsided my wrath at Israel.” Moses said, “What is it You want from me, for everything is Yours? If you want to install Malchut on him, who will tell You what to do?”

131) The Creator said to Moses: “Everything is yours. Tell Pinhas that My Shechina will be inside of him.” Moses said, “Malchut will be in him wholeheartedly.” The Creator said, “You will say it with your mouth and you will raise your voice, that you are giving him the Shechina willingly, wholeheartedly, as it is written, ‘Therefore say,’ willingly, ‘Behold, I give him My covenant of peace.’”

Moses would say, “Behold, I give him My covenant of peace.” If it related to the Creator, he should have said, “Therefore say to him, ‘Behold, I give him My covenant of peace.’” But this is not written, but rather, “Therefore, say,” and it is not written, “to him.” This means that the command was for Moses to say it.

It is not that the Shechina moved from Moses and was given to Pinhas. Rather, it is like a candle from which to light: one gives and delights, and the other does not become deficient.

132) They heard a voice saying, “Make room for Rabbi Pinhas, son of Yair, who is with you.” In any place where the righteous renewed words of Torah, when he is in this world, he visits this place and comes to it. It is even more so when other righteous are in it, to renew in that place and say words of Torah.

Similarly, Rabbi Pinhas son of Yair came to visit his place and found those righteous renewing words of Torah, and that thing was renewed as before, before Rabbi Pinhas son of Yair.

133) Rabbi Aba said, “That thing of Rabbi Pinhas son of Yair is good, for it is not written, ‘Therefore behold, I am giving.’ Rather, it is written, ‘Therefore say, ‘Behold, I am giving him.’’ This means that He commanded Moses to tell him. But was this matter concealed by you from that pious one and you did not speak until now? Happy are we for we have been privileged with being here with the help of the holy shadow.

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126) The Creator said, “I and My Shechina participate in the soul, and his father and mother participate in the body.” His father sows the whiteness in the newborn, the whiteness in the eyes, the bones, the tendons, and the brain. The woman gives the black in the eye, the hair, the flesh, and the skin. The heaven and earth and all their hosts also partook in man’s creation. The angels partook in him because from them come the good inclination and the evil inclination, from both of which man will be made. The sun and the moon partook in him to illuminate for him in the day and in the night. Animals, beasts, fowl, and fish partook in him—to be sustained by them. All the trees and the seeds of the earth partook in him, to sustain him.

127) What does the Creator do? He uproots his father and his mother from the Garden of Eden and brings them with Him, so they are with him in the joy of their sons. It is likewise at the time of redemption, as there is no joy as the joy of redemption, as it is written about it, “Let the heaven be glad, and let the earth rejoice; and let them say among the nations: ‘The Lord reigns.’ …Then shall all the trees of the wood sing for joy before the Lord, for He has come to judge the earth.” That is, at that time the Creator brings the fathers and mothers of Israel to be in their joy.

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121) “Let Israel rejoice in those who make him.” Those who make him are the Creator and his father and mother. Because the man was made with the participation of man, his wife, and the Creator, it is written about it, “Let us make man,” in partnership with his father and mother.

The Creator has made three craftsmen from which to elicit the world: heaven, earth, and water. Each of them served one day, then returned to serving one day each, as before.

122) In the first day, the heaven executed his craftsmanship, as it is written, “And God said, ‘Let there be light,’ and there was light.” In the second day, the water executed their craftsmanship, as it is written, “And God said, ‘Let there be a firmament in the midst of the water, and let it divide between water and water.’” Half the water went up, and half the water remained below. Had the water not divided, the world would not exist. In the third day, the earth elicited as she was commanded, as it is written, “And God said, ‘Let the earth put forth grass, herb.’” It is also written, “And the earth brought forth grass.”

123) Thus far each craftsman of those three craftsmen executed their crafts and did as they were commanded. Three others remained in the work of creation. On the fourth day, the first craftsman, heaven, was commanded to execute his craft, as it is written, “And God said, ‘Let there be lights in the firmament of the heaven.’” On the fifth day, the water executed, meaning the second craftsman, as it is written, “And God said, ‘Let the water swarm with swarms of living creatures.’” On the sixth day, the earth did her craft, as it is written, “And God said, ‘Let the earth bring forth the living creature after its kind.’”

124) When these three craftsmen completed their work, the Creator said to them, “I have one craft to do, and this is man. Join together and I am with you; we will make man. The body is yours, and I will partake with you in giving the soul, and we will make man.” As there were three craftsmen who partook in the work of creation in the beginning, so was it later in the creation of man.

The father is the one in whom he made the work of heaven, and the work of the water is where the whiteness in man is from. And the woman, who is the third craftsman, is like the earth, from which the redness in the newborn comes. The soul is from the Creator, who partook with them. It is written about it, “in those who make him,” the Creator, his father, and his mother.

125) Although his father and mother passed away from this world, man’s joy is in all the participants, for when a man includes the Creator in his joy, the Creator comes to the Garden of Eden and takes his father and mother from there, His partners. He brings them with Him to that joy, and all are in there. People do not know, but in a man’s plight, the Creator is with him alone; He does not let his father and mother know, as it is written, “In my distress I called upon the Lord, and cried unto my God.”

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118) It is written, “Sing to the Lord a new song, His praise from the edges of the earth.” Oh how Israel are loved by the Creator. Their joy and their praises are only about Him, for any joy of Israel in which they do not include the Creator is not joy. And SAM and all his company are destined to slander that joy and remain in sorrow and weeping, and the Creator does not partake in that sorrow.

119) But one who includes the Creator and His Shechina in one’s joy, should a slanderer come to that joy, the Creator and His Shechina will partake in that sorrow. It is written about it, “In all their affliction He was afflicted.” In what? It is because it is written, “I will be with him in trouble.”

120) How do we know that Israel should include the Creator and His Shechina in their joy? Because it is written, “Let Israel rejoice in those who make him.” This means that the joy of Israel is only in those who make him. But should it not have been written, “In He who makes him”? However, they are the Creator and His Shechina, and his father and mother. For although they died, the Creator uproots them from the Garden of Eden and brings them with Him to that joy to partake in the joy with the Creator and His Shechina.

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114) Why is it that all the nations in the world do not move except for Israel: when they engage in Torah they move to and fro without having learned it from anyone in the world, and they cannot stand still.

115) People do not know and do not notice. Woe to people who walk as beasts of the field, without intelligence. This matter differs between the holy souls of Israel and the souls of the rest, idol worshipping nations. The souls of Israel were cut off from the burning holy candle, Malchut, as it is written, “The Lord’s candle is man’s soul.” When that candle is lit by the upper Torah, ZA, the light does not rest on it even for a minute, as it is written, “O God, do not remain quiet,” written about Malchut.

It is written similarly about the souls, which mention the Creator, “Do not be quiet,” meaning you have no quiet. Because the light of the candle grips to the wick, that light never rests. Rather, the light moves to and fro and never rests.

116) Likewise are Israel, whose souls are from that same candlelight, Malchut. When he says one word of Torah, the light burns and they cannot be still. Rather, they move to and fro and to all the sides, like candlelight, for it is written, “The Lord’s candle is man’s soul.”

117) It is written, “You are men.” It means that you are called “men” and the nations of the world are not called “men.” The souls of the idol worshipping nations are from quenched straw, without any light on them. For this reason, they are quiet and do not move, since they have no Torah and are not lit up by it, and no light is in them. For this reason, they are standing as wood inside the fire, burning without the light that is on them, hence they are still and without any light.

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104) Now we need a healer, to know to what degree has the pulse of the sick, Israel, risen in the exile in Edom. It is written about it, “For I am love sick.” Several healers have gathered around him to know in these beatings the end of his illness, but there was none among them who recognized them because not every healer is proficient enough to know them. There is a pulse [sound of the Shofar] of Tekiah [slightly longer than Shevarim or Teruah], Teruah [nine very short notes divided into three note sequences], Shevarim [three connected short sounds], Tekiah; Tekiah, Shevarim, Tekiah; Tekiah, Teruah, Tekiah; which the prophet said about them, “As the pregnant woman approaching labor, she writhes and cries out in her pangs.”

105) All ten Shofars, Tekiah–Shevarim–Teruah–Tekiah, Tekiah–Shevarim–Tekiah, Tekiah–Teruah–Tekiah are included in three, which are the sign KeSheR [connection], Tekiah–Shevarim–Teruah, since there are only these three changes of voices in them.

Tekiah shows the length of the exile. Shevarim indicate the nearness of the exile, and in Teruah, redemption will come. The sounds of the Teruah indicate pressure after pressure where there is no gap between one and the other. Indeed, because the rest of the nations make the exile hard on Israel, their pressure brings redemption closer. Similarly, through the fast pace of the pulse, one at a time, man’s soul comes out because there is no gap between them.

106) Tekiah–Shevarim–Teruah–Tekiah, Tekiah–Shevarim–Tekiah, Tekiah–Teruah–Tekiah are the pulses of the exile. They make the connection, Tekiah–Shevarim–Teruah, by which the falsehood disappears from the world, since KeSheR [connection], has the letters of SheKeR [lie], in which is the oath, “The Lord will have war with Amalek.” Through the pulses, implied in the Tekiah–Shevarim–Teruah–Tekiah, Tekiah–Shevarim–Tekiah, Tekiah–Teruah–Tekiah, redemption will come.

At that time, a simple song will awaken in the world, and double, triple, and quadruple, where the letters of the name HaVaYaH rise and connect—first the Yod, then Yod–Hey, then Yod–Hey–Vav, and finally HaVaYaH. Yod is a simple song; Yod–Hey is a double; Yod–Hey–Vav is a triple; and Yod–Hey Vav–Hey is a quadruple. Together they are AB in Gematria (72), meaning that at the time of redemption, the name AB will awaken.

At that time, “Therefore, the righteous will see it and rejoice” will come true. “Therefore” in Gematria is AB with an added Vav, indicating the sixth millennium. Its predecessor is Kof–Ayin–Bet (172). The Temple was ruined, meaning the making sooner, that he made the ruin sooner, 172 years prior to the fifth millennium. Its delay past the fifth millennium will be until the completion of Reish–Ayin–Bet (272) to the sixth millennium, since 1,200 should be the time of the exile, so the verse, “The thousand is for you, Solomon, and two-hundred to the keepers of its fruit,” will come true. With the disclosure of the name AB they are 1272.

These 172 years that preceded the fifth millennium could be counted in the 1272, and could be excluded from the count, meaning until the completion of Reish–Ayin–Bet [272]. Then it will be Erev [“evening,” the same letters as Reish–Ayin–Bet (272)]. It is written about it, “In the evening, and you shall know that the Lord has brought you out of the land of Egypt.” And also, “For your servant became a guarantee for the lad.” Know that all these ends presented in The Zohar are awakenings from above, which will be primarily at that time, to redeem Israel. However, the matter certainly depends on repentance.

108) When the wicked multiply in the world and there is Din in the world, the righteous among them are stricken for them, since the holy and the righteous are caught for the iniquities of the generation. Why? Is it because they are not rebuking the world for their actions? But there are several who chastise and they do not receive from them, and the righteous surrender before them, and they are not heeded. This is why they are caught for the iniquity of the generation.

And if the righteous are caught and die because there is no protector on the world, so that the wicked will persist thanks to them, then the righteous will not die and will not be caught for the iniquities of the wicked? And if the wicked are lost, it is the joy of the righteous, as it is written, “And when the wicked perish, there is joy.”

109) The righteous are indeed caught for the iniquities of the generation. The righteous are caught by illnesses or afflictions to atone for the iniquities of the world, for then all the iniquities of the generation are pardoned, by which the side of Kedusha rises and the Sitra Achra surrenders.

How do we know that? From all the organs of the body. When all the organs are in trouble, and a great illness lies upon them, they need to strike one organ so that all will be healed. And which organ is struck? The arm. The arm is struck, blood is drawn from it, and then there is healing to all the organs of the body.

110) So are people—they are organs with one another. When the Creator wishes to give healing to the world, He strikes a righteous one among them with diseases and afflictions, and thanks to him He gives healing to all. How do we know it? It is written, “And he was wounded because of our transgressions, oppressed because of our iniquities … and by his bruising we are healed.” “His bruising” means bloodletting, as one lets out blood from an arm, for by that bruise we are healed; it is healing for us, to all the organs of the body.

111) He never strikes the righteous, except to heal a generation and to atone for their iniquities, for it is the most convenient for the Sitra Achra when the Din [judgment] rules over the righteous, for then he does not mind the world and does not notice them for all his delight from ruling over the righteous. And that righteous, who is tormented for the generation, is rewarded with high governance in this world and in the next world. And if there is a righteous who is happy, it is because the Creator is not concerned with atoning for the world.

112) If the two righteous—the one who is righteous and suffers, and the other who is righteous and happy—were not at the same time, it would be fine. This is because a righteous is happy because the Creator is not mindful of atoning for the world, and a righteous is suffering because the Creator is mindful of atoning for the world. However, what if there are two righteous at the same time, one with illnesses and afflictions, and the other with all the good that the world offers?

One or two righteous are enough to atone for the generation. The Creator does not need to strike all of them, just as it is enough to draw blood from just one arm to heal all the organs in the body. Here, too, one righteous is enough.

113) But if the disease has attacked all the organs, blood must be drawn from both arms. Thus, if harsh iniquities have multiplied in the world, all the righteous are stricken, to give healing to the entire generation. But when they are not so many, only one righteous is stricken and the rest of the righteous are at peace, since the world does not need for all of them to be stricken. And if the people are healed, the righteous are healed, as well.

Sometimes the righteous are afflicted all the days of their lives, to protect the generation when the iniquities are very harsh. When the righteous die, everything is healed and atoned.

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93) It is more convenient for the Sitra Achra to control the righteous more than anyone, for then he does not regard the whole world. How do we know that he regards controlling the righteous more than controlling the entire world? From Job, because the Creator saw that the generation deserved to be annihilated, and Satan came to slander, so the Creator told him, “Have you noticed My servant Job?” There was no one like him in the whole earth by whom to save the generation.

There is an allegory about a shepherd that a wolf came to prey on his flock and destroy them. What did that shepherd, who was wise, do? He gave him a strong lamb, fatter and bigger than all of them, the one who led everyone. By his desire to control that good lamb, the wolf left everyone else. What did that shepherd do? While the wolf was busy with that lamb, the shepherd fled with the flock and put them in their place, then returned to the lamb and saved him from the wolf.

94) So does the Creator do with the generation. He places the righteous in the hands of the slanderer in order to save the generation through him. If the righteous is as strong as Jacob, it is said about him, “And a man wrestled with him.” It is even more so when he defeats the slanderer until he says, “Let me go.”

Happy is that righteous who is strong to endure suffering, and especially one who defeats his slanderer—who has cast his governance over the whole generation—through the suffering. It is regarded for him as though he saved them, and the Creator makes him their shepherd instead of the slanderer. This is why Moses was rewarded with being Israel’s shepherd. Moreover, He enthroned him over them in the next world because he saved them so they would not be lost from the next world, as he led them with Torah and good deeds.

95) Moses said, “Why has the right arm been afflicted?” It is the conduct of all healers to draw blood from the right arm first, but the left arm is closer to the heart, so why is blood not drawn from it? That is, he is asking, “Why do we see that one righteous is afflicted and the other is not?” It is because the Creator does not wish to afflict more, for one righteous is enough. If the illness is hard on the organs of the body, blood is drawn from the left arm, too, meaning that then other righteous are afflicted, too.

96) If the two of them had not been at the same time, fine. But there is a righteous here and there is a righteous here; one has illnesses and afflictions, and one has Hesed. If the illness is grave, meaning the iniquities of the generation, why would He not draw blood from two righteous, two arms, to heal all the organs of the body, the whole generation? And if the illness is not hard on all the organs, why does he draw more from the right than from the left?

97) Indeed, the body and the two arms correspond to the patriarchs. The head corresponds to Adam HaRishon. The right arm corresponds to Abraham, the left arm corresponds to Isaac, and the body corresponds to Jacob. Inside the body, the liver is on the right, and the spleen is on the left, the two Klipot of Esau and Ishmael. The heart is Jacob, between them. The lobes of the lung and the kidneys correspond to Abraham and Isaac. The lung is water, implying Hesed, since the lung draws all kinds of drinks. The kidneys are fire, cooking the seed that descends from the brain.

Each generation has the level of Adam as a whole, corresponding to the spiritual level of above. It regards the heads of the generation, who are drawn from Adam HaRishon, GAR. The rest of the righteous are extended from the patriarchs. Some of them extend from Abraham, Hesed, called “the right arm,” who is the lung inside the body. Some of them extend from Isaac, Gevura, called “the left arm,” who is the kidneys inside the body. Some of them extend from Jacob, who is the body, including the two arms, and who is the heart, inside the body. Esau is the liver, which is all blood, and the spleen is Ishmael. They are the heads of the nations on the right and on the left. But why was the order reversed—that Esau is on the right and Ishmael is on the left?

98) Because Abraham is water, Hesed, if his seed blemishes Hesed, he places his seed in exile in Edom, which is waste of the Gevura from the left. There they suffer their punishment because they are the opposite of their quality. For this reason, the liver, as well as the gall-bladder in the liver are at Abraham’s right, to the right of the body. This sword, which is Malchut of the Klipa of Esau, is bitter [Marah means both “bitter” and “gall”], of which it is written, “Her end is as bitter as wormwood.”

If the iniquities proliferate in Abraham’s children, who extend from the side of Hesed, which are placed in the exile of Edom, and the illness troubles them from the side of the liver, blood must be drawn from the right arm, from the righteous who extend from the side of Hesed, and not from those who extend from the side of Gevura. It is so because the flaw is in those who extend from Hesed, and one whose funds have been taken, it is as though his blood was spilled, for he remains poor, and a poor is as good as dead.

99) If the iniquities proliferate from the side of Isaac’s children, and those who extend from him blemish the quality of Gevura, they are placed in exile among Ishmael, the Klipa of the right, the opposite of the quality of Isaac’s children, so as to increase their punishment.

The illness is troubling from the side of the spleen, on the left of the body, which governs Isaac’s children, who blemished the quality of the left. Hence, blood must be drawn from the left arm, from righteous who extend from the side of Gevura, but only that, since those who extend from Abraham, the right arm, were not flawed, but rather those who extend from Isaac, the left arm.

100) If the iniquities proliferate in Jacob’s children, and those who extend from him blemish his quality, which includes both sides, HG, and are scattered in exile among the children of Esau and Ishmael—in the Klipot of the right and the left—the illness troubles the whole body, which is regarded as Jacob. Then blood must be drawn from both arms.

If all three who extend from Jacob, Isaac, and Abraham are ill together, having all blemished their roots, the illness goes up to the head, and the veins in the head must be drawn out. These three righteous, who extend from Abraham, Isaac, and Jacob became a Merkava for Adam HaRishon and the patriarchs, and in them one strengthens to endure suffering and protect the generation to the four directions of the world.

101) Woe to a generation that causes the patriarchs and Adam, and the righteous between them to be struck. There is no difference between those righteous and the patriarchs and Adam HaRishon, since those righteous are their souls, which extend from them. And their stress, sorrow, and grief reach the patriarchs and Adam HaRishon.

Like the sea, if those streams that come out of it return to it murky and dirty, the sea takes their murkiness and dirt. And because the power of the sea is strong, it does not tolerate their filth and throws it out, and the streams remain clear and pure of that dirt.

102) Like a mother cleansing the dirt from her little children, the patriarchs purify the iniquities and dirt from their children, Israel, while among them there are righteous in their deeds who are strong enough to endure the suffering for the generation. At that time there is no difference between them and the patriarchs. They purify the iniquities of the generation like the patriarchs.

Everyone came and blessed Moses. They said to him, “Sinai, Sinai, from whose mouth and the Creator and His Shechina speak, who can stand up to him in anything? Happy are we that we have been rewarded with renewing that first connection in you, to illuminate the Shechina in exile.”

103) He told them: “Do not give the Creator rest in the Torah until He pours upon us the spirit of holiness.”

It is forbidden to use Matat, the minister of the face, except for Moses, since his letters are implied in the name, Moses, for the initials of Matat, the Minister of the Face are Moses [in Hebrew].

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84) It is written, “Man, his days are as hay; as a bud of the field, so he buds. A spirit passes through him and he is gone; he is out of place. The grace of the Lord is over those who fear Him from everlasting to everlasting.” “Man, his days are as hay; as a bud of the field.” This is the known field, Malchut. “So he buds,” meaning he is renewed and seemingly returns to the beginning.

85) “A spirit passes through him and he is gone.” This is a high, concealed, and holy spirit, which is more concealed than all. It is the spirit of Bina, which includes Matat. And then, “and he is gone.” This is Enoch, of whom it is written, “And he is gone,” because God took him. This is the upper God [Elokim], Bina, the upper spirit, a concealed and hidden spirit.

“He is out of place,” since the small spirit of Matat is included in the upper spirit of Bina. “And the grace of the Lord is from everlasting to everlasting,” meaning that the high priest, Hesed, admits him into the Holy of Holies. He takes him and begets him as before, and renews his youth like an eagle, returning to being a youth.

The angels are parts of Malchut. As Malchut contains two states, where in the first state she receives from Bina, and in the second state she receives from ZA, likewise, the same two states exist in Matat:

1. Receiving from Bina. At that time the spirit of Bina descends on him and he is included in it as a candle in a torch, and he is gone.
2. Afterward he comes to a state where he is born again from Malchut.

In the state where he receives from Bina he is regarded as old, GAR. In the state where he receives from ZA and Malchut he is called a “youth,” VAK, and they return on him.

“A spirit passes through him and he is gone.” This is a high, concealed, and holy spirit that is more concealed than all, the spirit of Bina, which includes Matat. It is so in a state where he receives from Bina. And then, “And he is gone; he is out of place,” since the small spirit of Matat is cancelled in the upper spirit of Bina as a candle before a torch.

“The grace of the Lord is over those who fear Him from everlasting to everlasting.” This is in a state where he receives from ZA. The high priest, Hesed de ZA, lets him into the Holy of Holies, to Yesod de Malchut, and takes him and begets him as in the beginning, where he is rebuilt as he was before he came to the first state. He returns to being a youth, meaning he returns to being VAK again.

86) “A spirit passes through him and he is gone.” “Gone” means wrath [the words are spelt the same], which is “wrath, and indignation, and trouble.” It is one of those evil angels called Avarah [wrath]. The verse relates to one who has died without children, who was incarnated.

87) In order for the supervisors to not recognize the childless dead he must change his place, change the name, and change the act. It is as with Abraham, of whom it is written, “Go forth from your country and from your kindred,” a change of place. “And your name shall no more be called Abram, and your name shall be Abraham.” This is the change of name. And there is also the change of act, where he changed from the bad deeds he did at first, to doing good deeds. This is the allegory of the spirit of the childless dead.

The Creator acts similarly to man when He expels him from that world because he died childless, and He brings him in an incarnation to this world, in the son that was born from the levirate marriage of his wife.

88) And because he changes his face when He expels him from the upper world, it is written, “A spirit passes through him,” related to one of those evil angels, whose name is Avarah. When he sees that he is changed, when he meets him, and the rest of the saboteurs ask about him, “Is he your harm-doer?” He replies to them and says, “And he is gone,” because he does not know him, as it is written, “He changes his face and You will send him away.”

89) When he was expelled from his place and was planted elsewhere, once he came in a body in this world, it is written about him, “he is out of place,” since “He shall take other dust and shall plaster the house,” meaning he took another body, from another dust, and the body is called a “house.”

It is as it is written, “And he shall break down the house, its stones, and its timbers.” These are bones, tendons, and flesh that were in him before, and returned to being dust. It is written about it, “A serpent, dust is its bread.” That dust, which was made of the body of the dead, is regarded as a serpent because it was infected with it. Hence, afterward it is written, “And he shall take other dust and shall plaster the house,” building for himself bones and tendons, and is renovated like an old house that is made new, and it is renovated indeed.

90) And the words, “He is out of place,” are written about his spirit, for his small spirit is included in the upper spirit. His small spirit, which was blemished because he did not have children, has now been included—through the incarnation—in a complete spirit of the child that was born from the levirate marriage of his wife, who is fit to bear children.

It can be likened to a tree that does not bear fruit. Its branches are taken and grafted unto branches of another, higher tree, which does bear fruit. They mingle with each other and they, too, bear fruit. At that time it is written about it, “He is out of place,” since the first, flawed, spirit, even its place is unrecognized.

91) Likewise, a man who dwells in a city where there are bad people, and cannot keep the Mitzvot of the Torah, and does not succeed in the Torah, changes his place, uproots himself from there, and strikes root in a place where good people with Torah and with Mitzvot dwell. The Torah is called “a tree,” as it is written, “It is a tree of life for they who hold it.” Also, man is a tree, as it is written, “For man is the tree of the field.” The Mitzvot in the Torah are as fruits, and it is written about it, “Only the trees of which you know that they are not trees for food, them you should destroy and cut down,” destroy from this world and cut down from the next world. This is why he must uproot himself from that place where there are wicked, for he will not be able to succeed in Torah and Mitzvot there. He should plant himself elsewhere, among righteous, and he will succeed in Torah and Mitzvot.

92) A man without children is called “barren,” and his wife is called “barren.” Likewise, Torah without Mitzvot is called “barren.” For this reason, it is not the learning that is most important, but the act.

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

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.

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

64) Those who do not know that secret say, “Sons, life, and food, not on merit does the matter depend, but on luck the matter depends.” But we see that Abraham saw in his fortune that he is not destined to have a son, and the Creator brought him out, as it is written, “And He brought him out and said, ‘Look.’” He said to him, “Get out of your wisdom of the stars, of looking into stars and fortunes,” and He raised him above the stars.

65) Before the Torah was given to Israel, all the people of the world were dependent on luck, even sons, life, and nourishment. But once the Torah was given to Israel, they were taken out from the necessity of stars and fortunes.

We learned from Abraham because his sons were destined to receive the letter Hey from Abraham, which is the five books of Moses, Malchut, in whom it is written, “These are the generations of the heaven and the earth when they were created.” He said to Abraham, because of that Hey that was added to your name, the heaven is below you, as well as all the stars and fortunes illuminating in the Hey, for He raised him above them.

Moreover, it is written, “Now, here is seed for you, and you may sow,” in Hey. It is also written, “For through Isaac shall your descendants be named,” through the left line. Malchut, Hey, extends from it, hence the sowing is in her.

66) For this reason, anyone who engages in Torah, the necessity for idol-worship is removed from him if he is learning Torah in order to keep its Mitzvot. But if he does not intend to keep the Mitzvot, then he is as one who has not engaged in Torah, and the necessity of idol-worship is not removed from him.

It is even more so with the uneducated, who are compared to beasts. The text clarifies about them, “Cursed be he who sleeps with any beast.” From them the necessity to engage in idol-worship is certainly not cancelled.

67) It is written, “As for man, his days are as hay; as a bud of the field, so he buds.” And it is written about Adam, “I was a youth, now I am old,” and afterward it is written, “Will return to the days of his youth.” It is like a tree whose old branches were cut off from it, and they re-grew from its roots as before, since people die old, then return and reincarnate to this world as children. It is as we learn, that the Creator renews the work of creation each day and always, for a thousand die each day, and a thousand are renewed each day, reincarnating in the world.

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)