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45) It is the Creator’s Mitzva in the Torah to be a levirate to his brother’s wife, to make a son to his brother, so he will not be lost from that world. It is similar to the issue of mixture [of wool and linen] in the Tzitzit. It was said, “That which I forbade you here, I permitted you here. I forbade you mixture everywhere; I permitted you mixture in the Tzitzit. I forbade you a brother’s wife; I permitted you a levirate woman.”

As one grafts apples or dates by kind, and it is forbidden to graft one kind with another kind. It is written about it, “For is the tree of the field a man.” Likewise, man is forbidden to mix one kind with another, which is incest. But with a levirate, one kind is grafted with another so as to not lose the soul of the dead and not let his name be blotted out from Israel.

46) This is the meaning of the incarnation. A wheel [Gilgul means both “incarnation” and “rolling” in Hebrew] does not move without the aqueduct that turns it. Likewise, the aqueduct is the letter Vav. Here is where the turning of the wheel takes place. Like a wheel that does not move without the aqueduct, here, too, the wheel is the letter Yod, and it does not move without the aqueduct, which is Vav.

A levirate is the letter Hey. The letters of Bina are Ben [son of] Yod–Hey, since the son, ZA, emerges from the Zivug of Yod–Hey, HB, hence he is implied in his mother’s name, “son of Yod–Hey,” the letters of Bina [Ben Yod–Hey]. He created the next world with the letter Yod, Hochma, which is a long world, Vav, ZA.

47) For this reason, one who does not have a son, corresponding to ZA, Vav, the next world, is not among those in the next world. The sea, Bina, the next world, corresponds to the Vav, since the Vav comes out from between Yod–Hey, where Yod is Hochma and Hey is Bina, called “sea.” For this reason, Vav is also called “the next world,” like her.

Several streams divide from the sea, Bina, the Sefirot of Vav, ZA, which circle the world, Malchut, until they return to the sea, Bina, from which the rivers, ZA, came out. It is written about it, “All the streams go to the sea, and the sea is not full. To the place where the streams go, there they go again,” until they return as they went out. As the streams came out of Bina, so they return to Bina.

48) It is the same with man’s soul. It is written, “And the spirit shall return to the God who gave her.” She will return to Him in wholeness, as He had given her. If she returns in repentance, which is upper Bina, the letters Ben Yod–Hey, the letter Hey in her is doubled in the letter Yod in her: ten times five, which are fifty. Thus, she is Yam [fifty] in Gematria, the letters Yod–Hey in Bina, Hey times Yod.

The letters of Ben in Bina is the stream that comes out of her, ZA, who divides into several streams, VAK, like a tree that expands into several branches. When a person repents, he clings to the stream, ZA, and returns with his streams to Bina, called “repentance,” as well as “sea,” as it is written, “All the streams go to the sea.”

49) If she does not return there as a complete soul, as she was complete at the time she was given, it is written about her, “There they return to go.” She and all the other souls like her, who are incomplete, return to this world to reincarnate.

It is likewise if he is not complete with a son or has no daughter, implied in this world, Malchut, by which to be completed in this world, Malchut, created with a Hey. It is written about it, “These are the generations of the heaven and the earth when they were created, meaning “He created them with Hey.” He must reincarnate because his soul is incomplete, and it is written about him, “There they return to go.”

50) Yod–Vav–Hey de HaVaYaH, HGT, are as it is written, “But God does all these twice and thrice with a man.” The souls come in an incarnation in three letters, Yod–Hey–Vav. It is written about the wicked, “Therefore, I have seen wicked buried, but they came.” That is, although they came in a reincarnation, they remained wicked, causing what is written, “These are your gods, O Israel,” blemishing the ELEH, Yod–Hey–Vav. It is written about them, “For three transgressions of Israel, for four, I will not reverse it.”

This means that once they corrupted themselves three times in their incarnation and were not rewarded with being corrected in Yod–Hey–Vav, in which it is written, “Where the tree falls, there it shall be” [be is written as Yod–Hey–Vav]. The correction of the tree, man, is in Yod–Hey–Vav. Then “For four I will not reverse it.” This is the bottom Hey, the fourth letter of HaVaYaH, and He will not reverse it a fourth time in an incarnation that corresponds to her. Instead, they are sentenced in Hell in destruction, anger, and wrath.

51) The clothing of the three letters Yod–Hey–Vav are known in the rainbow, and they are white, red, and green. One who comes in an incarnation for the first time is white, corresponding to the Yod de HaVaYaH, Hesed. In the second time he is red, corresponding to Hey de HaVaYaH, Gevura, and in the third he is green, corresponding to Vav de HaVaYaH, Tifferet, Jacob, the middle line, which includes Hesed and Gevura.

And because the letters Yod–Hey, HG, were included in Jacob, and the tree struck root, was planted, grew, and produced good fruit, it is written, “Not now shall Jacob be ashamed, nor shall his face turn pale now,” meaning that his Merkava will not be in the evil inclination, the serpent, and all kinds of bad animals. This is why it is written about him, “He wrestled with the angel and prevailed.”

And because man is called a “tree,” as with a tree planted in a place that does not bear fruit, it is uprooted and planted elsewhere. For this reason, a person is not considered sterile until he goes to the land of Israel and is planted there in a woman.

52) Likewise, a righteous who is cast from place to place, from house to house, it is as though he incarnated many times. He shows Hesed [mercy] to thousands, to those who love him, until he is rewarded with being whole in the next world. But the wicked are not brought in an incarnation more than three times. If he repents, the exile atones for the iniquity, the move from place to place is regarded for him as an incarnation, and he is completed in a righteous. This is why the righteous no longer return to their dust, meaning do not reincarnate.

53) The verse, “And he shall take other dust and shall plaster the house,” which implies the wicked, means that he will take in an incarnation another body that comes from the dust, and will correct the soul. It is also written, “Man shall return on dust,” meaning that he will return in an incarnation, and it is written, “The dust of the earth shall again be as it was.” It will return in an incarnation because the wicked is infected, and has nothing but an evil woman with him, the evil inclination, for an evil woman is leprosy to her husband, the body of the wicked. His correction is to drive her away and be cured, to drive away that body and incarnate, taking another body and healing.

The evil woman, the body, caused what is written, “And He drove out the man. “Man” is the soul. “The man” is the body, the mate of the man, the soul, as it is written, “As a bird that wanders from her nest, so a man wanders from his place.” Because the man caused the bird, the soul, to wander from her nest because of him. She was expelled from her high place due to his sins. For this reason, “So a man wanders from his place,” reincarnating.

54) This is why it is written, “The bird, too, has found a home, and the sparrow has a nest, where she may have her young.” “The bird, too, has found a home” is a levirate. The bird is the soul of the childless deceased. “Has found a home” means she has incarnated and came in the body of the levirate, which became her home. “And the sparrow has a nest,” means the redeemer, who marries her, meaning he has found a nest in the levirate. “Where she may have her young” are the son and daughter that they beget.

Happy is one who makes a nest, who marries his brother’s wife and redeems his brother’s goods. The levirate is sold to him because she is not his but his brother’s, hence she is called “his brother’s goods.”

55) This is why Moses said, “But the Lord was impregnated in me for your sake.” Here the meaning of Ibur [impregnation] is that Malchut was impregnated by the soul of Moses. Moses saved 600,000 souls of Israel several times, coming in an incarnation in several generations and saving them. For this reason, the Creator related everyone’s merit to Moses. This is also why we learn that a woman in Egypt gave birth to 600,000 in one time, which is Moses, who is equal to the 600,000 souls of Israel.

56) The manner is that those who know the secret say a gemstone to their disciples. If the disciples do not understand the intimation, they bring them this matter again in humor, as one who said that an egg dropped sixty volumes, since an egg came, having fallen from the bird that flew in the air, and struck these sixty volumes.

The jokers said that he did not say it, but that a man wrote on paper the words, “sixty volumes,” and an egg came, fell from the bird, and erased the words, “sixty volumes,” that were written. The authors of the Torah did not tell jokes or say idle words in the Torah.

57) Rather, they clarified, “Should you encounter a bird’s nest before you on the way, in any tree, or on the ground, or fledglings or eggs, send the mother away and take the children for yourself.” Fledglings are the authors of the Mishnah. Eggs are authors of the Bible. Fledglings are ZA, to whom the authors of the Mishnah grip. Eggs are Malchut, to whom the authors of the Bible grip.

He fell from that fallen one, ZA, who is called, “we shall fall,” and “able to fall,” since falling comes from him, like a bird from which an egg falls. “Falling comes from him” is the citron, whose measure is that of an egg. That is, an egg and a citron are Malchut, hence the measure of a citron is as that of an egg. It is written about it, “In that day I will raise the fallen hut of David,” which fell in exile and must be raised.

These sixty queens fell with her, her HGT NHY, each of which comprises ten. They are called “volumes” because they are tied to her [Kerachim means “volumes”; Keruchim means “tied”], from the words, “How does one tie the Shema?” Tying means connecting, so there is no cessation. Here, too, tying means her VAK, which are connected in her. They correspond to sixty tractates, since the oral Torah, Malchut, is divided into sixty tractates, which correspond to sixty queens.

“And maidens without number” are her virgins after her, her companions, the palaces in Beria, which are rules that are not counted because they are in Beria.

Interpretation: A bird, ZA, dropped an egg, dropped Malchut into exile, and sixty volumes were erased, since by the fall, her HGT NHY, called “sixty volumes,” were cancelled.

58) The fallen is Ben Yod–Hey, ZA, within the fifty gates of Bina, which are Yod–Hey. When multiplying Yod with Hey, they are fifty. Vav is ZA, called “fallen,” for he fell after the one of whom it is written, “How you have fallen from heaven, O star of the morning,” which is Malchut, who is called so after her two states: black and glorified. ZA fell after her, when she is in exile, in order to raise her. This is why he is called “fallen,” and not “fell” or “falling” because there is falling in him, meaning that it is not that he is falling, but rather Malchut has fallen from him, from heaven to earth.

There are Yod–Vav in him, for ZA includes the letters Yod–Vav de HaVaYaH, Hochma and ZA, and descends in them to raise the letters Hey de HaVaYaH, Bina and Malchut, of whom it is written, “And they both went.” It is as it is written, “You will surely send” [written in Hebrew with the word “send” twice, for emphasis]. The first “send” is from the first Temple, which was ruined, corresponding to the first Hey. The second “send” is from the second Temple, which was ruined, corresponding to the bottom Hey de HaVaYaH.

Yod Vav de HaVaYaH descended to raise those two letters Hey, as it is written at that time, “The heavens will be glad and the earth shall rejoice,” whose initials [in Hebrew] is Yod–Hey–Vav–Hey, since Yod–Vav connected to the letters Hey.

59) The sun appears during the day and covers itself at night, and illuminates in 600,000 stars. So is Moses. After he passed away from the world, he returns and incarnates in 600,000 souls of Israel if the generation is worthy. This is the incarnation of which Ecclesiastes said, “A generation goes and a generation comes,” and there is no generation of less than 600,000, “and the earth forever stands,” which is the Assembly of Israel, Malchut, of which it is written, “The earth is My footstool,” as well as “And your seed will be as the dust of the earth.”

60) “A generation goes and a generation comes.” The generation that goes is the generation that comes. A lame went, a lame came; a blind went, a blind came. Sages also explained that Moses was destined to receive the Torah at the generation of the flood, but he did not receive it then because there were wicked, as it is written, “For he, too, is flesh.” “For he too” has the letters of Moses [in Hebrew], and it is read “For he too,” in order to cover the matter.

Ecclesiastes even removed the letter Bet from “For he, too” in order to cover the matter. He said, “I said that this, too, is vanity,” meaning that it too, is Moses, and he removed the Bet in order to conceal the matter.

61) Jethro is named after Keini because he parted from Cain. It is written about Cain, “I have gotten a man with the help of the Lord,” since Eve saw Jethro by the holy spirit, that his sons would sit at the Hall of Hewn Stones, at the Sanhedrin.

62) So was Rabbi Pedat, who was in a hurry because he had very little food from the eve of Sabbath to the eve of Sabbath, as it was for Rabbi Hanina. Why is it that afterward a voice came out and said, “The whole world is nourished only for my son, Hanina”?

63) But previously, in the first incarnation, he caused the destruction of Kof–Bet from Yod, which is Yod–Bet–Kof. Even so he had very little food. Yod–Bet–Kof is an acronym for Yichud–Beracha–Kedusha [unification-blessing-holiness]. Yod is unification, EKYEH, Bina, from whom comes the springing for the letter Bet, which is blessing, the name HaVaYaH, ZA, holiness, and from him the Kof was sanctified, his Kedusha, the name ADNI, Malchut.

In the first incarnation, Rabbi Pedat caused his portion—Kedusha and blessing—to be ruined, that the unification will not illuminate in them. Even so he had very little food. It is the same with Job. He was the son of a levirate, and for this reason he was punished for what had happened to him in the first incarnation.

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34) One who has seen a rainbow in its colors should bless, “Blessed is He who remembers the covenant.” This is the token of the holy covenant that the Creator has placed in the earth so the water of the flood would not come upon it. When the wicked multiply in the world, the Creator wishes to destroy them. At that time He remembers the oath He took for the earth. It is written twice, “No”: “I will curse no more,” and “I will smite no more.” And two times “no” is an oath, as it is written, “For as I have sworn that the waters of Noah should no more go over.”

35/1) A rainbow comes to protect the world. It is like a king who every time his son sins against him and the king comes to strike him, the queen appears in the kingship’s garments of glory. The king sees her, his anger at his son subsides, and he delights with her, as it is written, “And I will see it, to remember the everlasting covenant.” This is why the rainbow appears in the world only in garments of glory of the kingship—three colors implying three lines, white, red, and green, by which the kingship [Malchut] robes.

When there is a righteous in the world, it is a covenant, to keep the covenant, and he protects the world. If there is no righteous, then there is a rainbow, to show that the world is about to be lost, but it exists thanks to this rainbow.

35/2) That rainbow, Malchut, always wears only the attire of the first patriarchs, HGT de ZA, green, red, and white. Green is Abraham’s garment. His garment was colored so when Ishmael came out of him. Red is Isaac’s color, by which he was colored when Esau came out of him. That red extends below through Planet Mars, when Esau was gripped to him. White is Jacob’s good clothing, whose good face never changed, for his bed is whole and there was no waste in him.

35/3) Also, white is Abraham, who was whitened in the whiteness of fire by Nimrod, who cast him to Ur of the Chaldeans. Red is certainly Isaac; green is Jacob, standing between the two colors, since green includes white and red, and that green means as green as the sun. It is written about Jacob, “Not now shall Jacob be ashamed, nor shall his face turn pale now,” for his whole bed was complete.

The meaning is, “Not now shall Jacob be ashamed,” so as to not be seen in red color, as Isaac, from whom Esau came out. “Nor shall his face turn pale now,” so as to not be seen in white color, like Abraham, from whom Ishmael came out. Rather, he took the colors white and red to be crowned in them, in his fathers, meaning that he includes within him the two fathers, Abraham and Isaac, white and red. This is why his color is green, as it includes within it white and red. The rainbow, Malchut, dresses in those garments, white, red, and green when she appears before the king, ZA.

35/4) The holy covenant is the letter Yod. It is crowned with the high inscription, Ateret Yesod de ZA. The Atara [crown] is inscribed in an everlasting covenant forever. And because Pinhas was jealous for the covenant, the letter Yod was inscribed here in his name, since Pinhas is a small Yod, Malchut, Ateret Yesod. That is, Pinhas here is written with a Yod, a Yod that is a covenant, indeed, emerging from the upper, holy Yod.

It is so because Malchut comes out from Yod de HaVaYaH, as in “Abba established a daughter.” For this reason, Pinhas stands in complete existence before the holy king, so he will not be lost from the world, cleaned from that iniquity of Peor, for he was not lost from the everlasting Holy one.

It is written, “And where were the upright destroyed?” These are Nadav and Avihu, who were not eradicated from the world because of him, since they incarnated in Pinhas, who corrected them.

36) Because Elijah is Pinhas, who was jealous for the covenant, great things must be renewed in him. This portion is written in the Torah after the name of Elijah, who is Pinhas, of whom it is written, “I have been very jealous,” which is two jealousies [in Hebrew]: 1) in the Shadai of above, Yesod de ZA, 2) in the Shadai of below, Matat, called Shadai. This is why he made oaths in both of them, and it is written twice “no.”

37) One who sees a rainbow in bright colors should bless, “Blessed is He who remembers the covenant.” In the exile, when it is not properly illuminating in its colors, since in exile, Malchut does not receive the unification of the three lines properly—the three colors of the rainbow, and sometimes even illuminates faintly, sometimes it does not illuminate at all. Sometimes it is seen in whole, and sometimes it is not. The colors of the rainbow imply priests, Levites, and Israelis, when they are comely, since the rainbow illuminates in the colors of the three lines.

38) The rainbow comes only in order to protect the world. It is like a king, who each time his son sins and the king sees the queen, the anger at his son departs, as it is written, “And I will see it, to remember the everlasting covenant.” This is why the rainbow is seen in order to protect the world, since the rainbow is Malchut, and appears only in Malchut’s dignified attire, in three colors. When there is a righteous in the world, it is a covenant to keep the covenant, to keep the unification of ZA and Malchut, and there is no need to awaken the Malchut in the rainbow.

39) In the exile, when the Creator departs from the queen, how does the queen dress in a clothing of Malchut in the exile, in three lines? In the exile, she has no attire of kingship. Rather, in the exile she is dressed in black, and says, “Do not look at me that I am swarthy.”

Rather, that rainbow that appears in exile is Angel Matat, called Shadai. He is the servant of ZA, the elder of his house, who governs all that is his. His sons, who were rewarded with Ruach, from the perspective of Matat, are called “servants of the Creator.”

The sons of the queen, those who were rewarded with Nefesh from Malchut de Atzilut, are called “sons.” This is why we pray, “Whether as sons, whether as servants.”

40) When the Temple was ruined, they explained, servants were disgraced and men of action dwindled. They indeed are called “men of action,” after Malchut, of whom it is written, “Many daughters worked valiantly, and you have excelled them all,” with respect to the action. Thus, Malchut is called “action.”

But if there is a righteous whose merits and works are to illuminate Malchut with them, to undress her clothes of darkness of literal without secrets, and to adorn her with garments of illuminating colors of the secrets of Torah, it is written, “And I will see it, to remember the everlasting covenant.” “And I will see it,” in the illuminating secrets of the Torah, since a light is called a “secret.” That is, light is secret in Gematria [Raz (Reish–Zayin)], (207). For this reason, light implies the secrets of Torah, as it is written, “For a candle is a Mitzva [commandment/good deed], and the Torah is light.” It is of those secrets that it was said, “And I will see it.”

41) When he sees the rainbow, Malchut, the anger at his son leaves him and the king’s wrath subsides. And the king said to her, during the prayer of standing before him, “What is your wish? For it will be given to you; and what is your request?” At that time she asks for her redemption and the redemption of her children with her, as it is written, “Let my soul be given me at my wish, and my people at my request.” But a rainbow that is seen in the world during the exile is that of the servant, Matat. That is, the illumination of the Zivug of above dresses in Matat, and he is the carrier of the three colors of the rainbow, three lines. Sometimes she comes out in whole, when his sons qualify their works, and sometimes she is not whole, when his sons do not qualify their actions.

42) Those who straighten their works before the king, who are jealous for his name and sanctify him in the public, so they are sanctified above, among the angels appointed over the rest of the nations. Every appointee is known for his appellation, but Israel are known above by the name HaVaYaH, which is the life of all the appellations.

43) Every name and appellation testifies to the Creator. The name El [God] testifies that he has an ability over every God, as it is written, “I would seek unto God.” “Unto God” is the master of every God.

Elokim testifies that he is the God of God. ADNI testifies that he is the Master of masters, and likewise with each name. Each angel has a certain name, to recognize every sect of angels by the name of its king. But Israel are known to him by the name HaVaYaH.

44) The meaning of the matter: One man may have several horses. Likewise, Israel are the children of Adam, who is HaVaYaH filled with the letters Aleph, which is Adam in Gematria (45), since the souls of Israel are the generations of ZA and Malchut, and every son must be to his father like a horse and a donkey to the load, and be subjugated to him. This is the meaning of what is written, “O Lord, You preserve man and beast.” Israel are Adam’s children, HaVaYaH of MA (45), and make themselves as a beast under Him.

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(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

27) The order of the days from Rosh Hashanah [Hebrew New Year’s Eve] to the last day of the festival is the meaning of the wisdom among those sages who have already completed all the scrutinies of Malchut.

28) The meaning of unification is that all is in one. It is written, “The Lord has bared His holy arm.” This is one arm, the left line, on which salvation depends, on which vengeance depends, and on which redemption depends. “The Lord has bared His holy arm” to raise the Assembly of Israel from the dust, Malchut, from the dust, and to welcome her to connect as one. When that arm has awakened opposite her, there is great fear in the world until He puts that arm under her head, to connect, as it is written, “His left is under my head.” And then the Din subsides and atones the sins.

29) Subsequently, the right line comes to embrace her. At that time there is joy in the world and all the faces illuminate. Afterward Malchut connects in a body, in the middle line, then everything is called “one,” without separation, since the middle line includes right and left together. At that time it is the wholeness of everything and the joy of everything, and ZA and Malchut unite. It is not so in the rest of the time.

30) Like the order of those days from Rosh Hashanah to the last day of the festival. On Rosh Hashanah, the left arm awakens, the left line of ZA, to receive the queen. At that time the whole world is in fear and Din, and one must be in complete repentance before the Creator.

Afterward, the queen comes on the ninth of the month, and the dwellers of the palace, the children of Israel, must rejoice and dip in the river to purify themselves, be worthy of the Zivug of the queen with ZA on the other day, on the tenth of the month, on Yom Kippur [Day of Atonement]. This is her Zivug, for ZA to place his left under her head, as it is written, “His left is under my head.”

31) At that time Israel are fasting over their iniquities and they are atoned for them, since upper Ima, Bina, illuminates her face to Malchut in a Zivug, for on Yom Kippur, Malchut ascends and clothes Bina. Then it is atoned for all the dwellers of the palace, Israel, since the left of ZA welcomes her on this day because the head of Malchut is on the left. At that time appears the illumination of Hochma from the left of ZA, which extends from the left of Bina, for illumination of Hochma atones for the iniquities.

32) On the first day of Sukkot, the right line of ZA will awaken opposite Malchut, to embrace, as it is written, “And his right will embrace me.” At that time there is joy to all, and all the faces illuminate, and there is joy of pouring clear water on the altar. Then people must rejoice in every kind of joy because the right is causing it, for wherever there is the right, Hassadim, there must be joy in everything, and then she is delighted to play.

33) Afterward, on the eighth day of the assembly—the joy of Torah—is the Zivug of the Guf [body], the middle line. This is the Zivug of everything: the Zivug of the left of Rosh Hashanah and Yom Kippur, and the Zivug of the right of the festival of Sukkot, since the middle line includes right and left, making all one, and this is the wholeness of everything.

This is certainly the day of Israel and the fate that is only theirs. There is no part in it to another. That is, unlike the festival, on which seventy bulls are sacrificed to the seventy nations, they have no share of the eighth of the assembly. Happy are Israel in this world and in the next world. It is written about them, “For you are a holy nation to the Lord your God.”

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(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

23) It is written, “And he showed me Joshua the high priest standing before the angel of the Lord, and Satan standing at his right to accuse him.” Woe to people who are not observing the glory of their Master. Each day, the herald calls out an announcement regarding them, but they do not notice. When one comes to observe the Mitzvot [commandments] of the Torah, several advocates stand up to speak in his favor. If one breaches the Mitzvot of the Torah, those actions slander him unfavorably before the Creator. Joshua was a high priest. It is written about him, “And Satan standing at his right to accuse him.” If it is so in him, it is even more so in the rest of the people of the world who do not regard the glory of their Master.

24) “And Joshua was clothed with filthy garments.” But filthy garments are certainly the garments with which the spirit was clothed in that world. Happy is he whose garments are corrected and whole in that world.

What are the clothes that are put on one who is about to be put in Hell? It is written here, “And Joshua was clothed with filthy garments and standing before the angel.” It is the angel appointed over Hell, appointed over all who see him in those garments until the voice replied and said, “Take the filthy garments off him.”

25) From here we should observe that one’s bad deeds make those filthy garments for him. “And he said to him, ‘See, I have taken your iniquity away from you and will clothe you with festive garments.’” It is so because he was dressed with other garments, corrected, by which one regards the brightness of the glory of his Master.

26) Pinhas, who did not depart from the world until other garments were established before him, from which the spirit enjoys for the next world. In one hour he undressed from these and wore those, to keep what is written, “Behold, I give him My covenant of peace.”

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

17) It is written, “By the rivers of Babylon, there we sat and also wept when we remembered Zion.” Should it not have written “Jerusalem,” as it is written, “If I forget you, O Jerusalem, may my right hand forget”? However, it is like a person who had a respectable and handsome palace, and robbers came and burned it, to the dismay of the owner of that palace. Here, too, whose sorrow is it that the Shechina is in exile? It is of the righteous, Yesod.

It is written, “The righteous is lost,” truly lost, since the whole work of Yesod is to bestow, and if the Shechina is in exile and he has no one upon whom to bestow, it is as though he is gone and lost. Here, too, “when we remember Zion” means when we remember the sorrow of Zion, which is Yesod, for the absence of Zivug, it is his sorrow.

18) One who honors the name of his Master at that and keeps the covenant is rewarded with his Master honoring him with everything. How do we know? From Joseph, as it is written, “And he made him to ride in the second chariot which he had,” and as it is written, “And he set him over all the land of Egypt.” Moreover, when Israel crossed the sea, Joseph’s coffin entered it first, and the water could not maintain themselves before him, as it is written, “The sea saw it, and fled.” “Fled” means that the sea saw him, that it is written in him, “and fled,” and it went out.

19) He was rewarded with honor in his life, and was rewarded with honor in his death. In his life, because of that time when he did not want to cling to Potiphar’s wife, as it is written, “And he refused, and said to his master’s wife.” And it is written, “And he did not listen to her to lie by her or be with her.” For this reason, he was rewarded with honor in this world.

Because it is written, “And she caught him by his garment,” and it is written, “and [he] fled, and went outside.” For this reason, after his demise he was rewarded with entering the high curtain in the palace of the Holy of Holies. It follows that he took what was his in this world, and took what was his in the other world.

20) Pinhas was rewarded in this world and was rewarded in the next world. He was rewarded with more persistence than all those who came out of Egypt, and was rewarded with being the high priest, he and all his sons after him. Was he rewarded with the priesthood because he did this act? No, for some say that he was rewarded with the priesthood before, without it. Therefore, how do we explain the verse, “For he was jealous for his God,” which means that by merit of this act he gained the priesthood, which he did not have before?

21) Any priest who has killed a soul is forever disqualified from priesthood, for he has disqualified his degree toward it, as priesthood is the degree of Hesed, and killing a soul is the opposite of it. And because Pinhas killed Zimri and Cozbi, he was disqualified from ever becoming a priest. And because he was jealous for the Creator, He had to give him anew an everlasting priesthood, to him and to his descendants after him, and to all generations. This is why it is written, “For he was jealous for his God.”

Inscribed is Pinhas above and inscribed is below. Above, before he came to the world. Below, since he was among those who went out of Egypt. When the Creator said, “And I remembered My covenant,” He wanted to remove Aaron from his mission to Egypt because his two sons blemished the covenant. But when the Creator saw how Pinhas was keeping the covenant in his stead, correcting Nadav and Avihu, He sent them. This is why it is said here, “Inscribed is Pinhas above and inscribed is below,” since thanks to him, He sent Aaron on his mission.

22) It is written in Pinhas, “I give to him My covenant of peace,” meaning peace from the angel of death, who never controls him and in whose Dinim [judgments] he is not judged. Can it be that he did not die? He died but he certainly did not die as do the rest of the people. He lived longer than all his contemporaries because he gripped that upper covenant. When he passed away from the world, in sublime passion and in comely Dvekut [adhesion], he departed from the rest of the people in the world.

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

16) It is written, “He placed a testimony in Jehoseph when he went forth against the land of Egypt; I heard a language that I did not know.” We learned that the angel taught him seventy languages, as Pharaoh knew. And in the holy tongue [language], he was greater than Pharaoh, as Pharaoh did not know the holy tongue, as it is written, “I heard a language that I did not know.” That is, He taught him languages that he had not heard before.

But according to that, what is a testimony? When Potiphar’s wife held him for that thing, Joseph pretended not to know her language. So it was each day until that last hour, as it is written, “And she caught him by his garment.” Until then he pretended not to know the language, but then she realized he did know the language, meaning he understood her intention. This is the meaning of “And she caught him,” meaning she caught his deceit. “By his garment” means treason and deceit [Beged (garment) and Begida (treason) come from the same root].

The holy spirit, Malchut, yelled to him, “To keep thee from the strange woman, from the foreign woman who makes her words smooth.” What is it telling us? It is telling us that anyone who keeps himself from it, as did Joseph, connects to the Shechina and grips that testimony, Malchut, who is the letter Hey that was added in it, as it is written, “He placed a testimony in Jehoseph.” Here, too, the letter Yod was added to Pinhas for being jealous regarding the deed of Zimri, and the Yod implies Malchut.

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

12) It is written, “Keep my soul for I am pious; O You my God, save Your servant who trusts to You.” We should look at the end of the verse, and then at the whole verse. At the end of the verse, it is written, “Who trusts to You.” It should have said, “Who trusts in You.” What is the meaning of “Who trusts to You”? It is as though David was promising that he would not go past midnight in his sleep, as it is written, “At midnight I will rise to give thanks to You.” It should have said, “I arose.” But it means, “I will rise and will connect with You forever.”

13) “Keep my soul.” It should have said “Keep” [without the added Hey in Hebrew]. But there is not a letter in the Torah without sublime and honorable meaning. It is written, “Keep” [with a Hey], which he says to the Creator. “Keep” means “Keep the Hey,” which is that part to which the Nefesh [soul] clings.

When the soul departs from this world, it comes to inherit the next world. If she is rewarded, several high hosts come out to greet her, keep her, and admit her to her section in her place. And that letter Hey, Malchut, keeps her, to unite with her on beginnings of months and on Sabbaths.

14) If she is not rewarded, several harm-doing angels are poised against her, repelling her outside. Woe to that soul that incarnates in vain as a stone in a sling, as it is written, “And the souls of your enemies he will sling out, as from the hollow of a sling.” David asked his request from the Creator and said, “Keep my soul,” so she is not repelled outside. And when they come opposite her, the gates will open for her and You will accept her before You.

“For I am pious.” Was David considered pious? After all, he is a king, and his quality is Malchut [kingship]. He is called “pious,” as it is written, “The steadfast mercies of David.” [Hassadim (mercy) and Hassid (pious) have the same root in Hebrew]. Because he receives the steadfast mercies, he is considered pious. And this is why, “Keep my soul”; do not let her go outside.

15) Any person who has a portion in a righteous, who keeps his covenant, inherits this land, Malchut, as it is written, And You people are all righteous; they will forever inherit the land.” And that righteous, Yesod, is called Hassid [pious] because he imparts Hassadim. This is why David said, since I am gripped in that place, in the righteous, therefore I am pious. And for this reason, “Keep my soul,” to connect with You.

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

8) A complete righteous is not repelled by a wicked; he is permitted to provoke him. An incomplete righteous is repelled and must not provoke a wicked one. Who is a complete righteous and who is an incomplete righteous? Is one who is not complete in one’s actions called righteous, that you should say about him, “an incomplete righteous”? After all, one whose actions are less than they should be is wicked.

But a complete righteous, it is known that he did not take twisted incarnations, meaning he has not reincarnated. He builds buildings in his own lot, establishes walls, digs holes, and plants trees. That is, all the good deeds that he has done are in his own domain because he does not need to correct others.

9) An incomplete righteous means that he has built buildings in the domain of another. That is, his soul is incarnating once again because in the first time, he was wicked. It follows that all his good deeds are required in order to correct the soul from the first time it came to the world. Thus, his buildings are in the domain of another.

An incomplete righteous has built buildings in the domain of another, dug holes in it, hoed, established the foundations as before, and toiled in it. However, he does not know if it remains his, since for himself, according to his actions in this life, he is good and is considered righteous, but due to that inheritance, due to his actions from the first time he came to the world, it is not so. That is, he still did not correct the iniquities he had committed in the first time.

10) It is similar to a person building buildings that are nice to look at, but he looked in the foundation and saw it sinking, crooked on all sides. That building is not complete before he tears it down and fixes it as before, as it should be.

It follows that with regard to the building he has built, it is all well and good, but with respect to the foundation of the building, it is bad and crooked. And this is why the act is not regarded as a complete act, and it is not considered a complete building.

It is the same with that incarnated one. Although in his actions he is righteous, still, because he has not corrected the iniquities he had committed in the first time he came to the world. This is why he is regarded as an incomplete righteous, and he is repelled by the wicked. This is why it is written, “One who swallows, a wicked one is more righteous than he.”

11) One who is jealous about the holy name of the Creator, even when he does not need great purification and is not worthy of it, he gains it and takes it. Pinhas was not worthy of priesthood at that time. But because he was jealous for the name of his Master, he gained everything and rose to everything, and everything was corrected in him, and he was rewarded with high priesthood.

Since that time, Pinhas, son of Elazar, son of Aaron the priest, “son” is written twice because he completed two degrees—having corrected himself and corrected the souls of Nadav and Avihu, too, who incarnated in him, and who were the sons of Aaron. This is why it is written, “Son of Elazar, son of Aaron. It was because he was jealous for the name of his Master that what had been made crooked has been corrected, since he corrected himself, as well as the souls of Nadav and Avihu who were incarnated in him.

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

3) It is written, “You who dwells in the gardens, friends are listening to your voice; let me hear it.” This verse contains the meaning of the wisdom. “You who dwells in the gardens” is the Assembly of Israel, Malchut, who is exiled with Israel. She walks with them in their plight. “Friends are listening to your voice” are camps of high angels. They are all listening to your voice, to the sound of your praises in the exile.

“Let me hear it” is as it is written, “Let me see your looks; let me hear your voice.” Let me hear the sound of those friends who engage in Torah, for there is no greater praise before me as those who engage in Torah.

4) It seems as though when half the night is through, and when daylight rises, all those rewarded with engaging in the Torah come with the queen to greet the king. He grows stronger and settles in the Shechina. Moreover, a thread of Hesed [grace] is on him.

5) Anyone rewarded with growing stronger in the Shechina should keep himself from those things that grip opposite the Shechina, meaning from those who do not lie in the token of the holy covenant, to connect with the daughter of a foreign god. And anyone who seemingly keeps himself, the Assembly of Israel grips him and keeps him. She greets him, especially if he has been rewarded and has acquired the token of the holy covenant.

6) At that time, Israel deserved to be eradicated from the world, but Pinhas rushed to do that deed of killing Zimri and Cozbi, and the anger subsided. It is written, “Pinhas, the son of Eleazar, the son of Aaron the priest, has turned away My wrath from the children of Israel.” The twofold “son of,” “son of,” came to complete the act.

7) When a man takes an incarnation of a soul, incarnating once again, but is not rewarded with being corrected in it, it is as though he is lying about the truthfulness of the king. The verse, “or has found what was lost and lied about it and sworn falsely,” is read about him. “And lied about it” means about the soul; he would be better off not being born because it would be better for him if he would not incarnate and come to the world.

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

1) “And the Lord spoke to Moses, saying, ‘Pinhas, the son of Elazar, the son of Aaron the priest.” It is written, “Hear, my son, your father’s reproof, and do not forsake your mother’s law [Hebrew: Torah].” “Hear, my son, your father’s reproof” is the Creator. “And do not forsake your mother’s law” is the Assembly of Israel. “Your father’s reproof”; reproof is the Torah, in which there are several admonitions, several punishments.

2) Anyone who engages in Torah in this world is rewarded with several gates being opened to him, several lights to that world. Hence, when he passes away from this world, the Torah walks before him and goes to all the gate-keepers, declares and says, “Open the gates and let the righteous gentile in, set up a chair for so and so, the King’s servant,” for there is no joy to the Creator except in one who engages in the Torah. It is even more so with one who awakens at night to engage in Torah, for all the righteous in the Garden of Eden listen to his voice and the Creator is among them.

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