260513.Bamidbar v064

49 min · 13 de may de 2026

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260513.Bamidbar v064 [https://www.zohar.com/zohar/Bemidbar/chapters/7] Bemidbar: Verse 61 Rabbi Elazar asked his father Rabbi Shimon: Where do we find this sign of unification, SO THAT WE DO NOT ERR? He told him: My son, although we explained this in many facets and THESE WORDS were scattered here and there, keep this sign in your hand. This is similar to the encircling of the altar, which we have previously learned. One should approach the south-east corner, north-east, north-west, and south-west, AS WE DESCRIBED BEFORE. So he asked him: It is inconceivable TO DO ANYTHING until a person accepts upon himself the yoke of the Holy Kingdom first and carries that yoke, yet you said he should first come to the south, WHICH IS CHESED. Bemidbar: Verse 62 He said to him: I have already told you everything. I said first that one approaches the corner. And you know the hidden meaning of corner - THAT IS, MALCHUT, which is the yoke of holy Malchut. Following that is south-east; ONE SHOULD CONNECT THE SOUTH, CHESED, TO THE EAST, WHICH IS TIFERET, THE CENTRAL COLUMN, because there, IN THE EAST, is the Tree of Life, WHICH IS TIFERET. This is in order to bring together THE SOUTH with the east, who is supernal Aba, MEANING CHOCHMAH, ALSO CALLED 'SUPERNAL ABA AND IMA,' because the son, WHICH IS TIFERET, comes from the father's side - BECAUSE THE ROOT OF TIFERET IS IN THE CONCEALED DA'AT OF SUPERNAL ABA AND IMA. Hence, ONE UNITES from south to the east, for the fortitude of the south is in the east, NAMELY IN THE CONCEALED DA'AT OF SUPERNAL ABA AND IMA, WHICH IS THE BEGINNING OF THE EAST. And therefore it is imperative that south and east should be bound together. Bemidbar: Verse 63 And east connects to the north, WHICH IS IN IMA, REFERRING TO BINAH, ALSO CALLED 'YISRAEL-SABA AND TEVUNAH,' FROM WHICH THE NORTH IS DRAWN FORTH - THAT IS, THE LEFT COLUMN, since it, MEANING BINAH, completes and fills the rivers and springs OF THE EAST, WHICH IS THE REVEALED DA'AT AND TIFERET. And therefore, IT IS IMPERATIVE TO UNITE north-east, MEANING TO CONNECT THE EAST WITH BINAH. However, these EAST AND NORTH are Aba and Ima that never separate, BECAUSE EAST IS DA'AT OF SUPERNAL ABA, THAT IS, THE SECRET OF SUPERNAL ABA AND IMA. DA'AT OF SUPERNAL ABA CLEAVES TO DA'AT OF SUPERNAL IMA, AND THE LEFT COLUMN THAT IS REVEALED IN HER THAT IS CALLED 'NORTH,' as we already explained. And the reason she, THE SUPERNAL IMA, is called northern (Heb. tzefonit), is because it is the supernal hidden one (Heb. tzefunah), and from her end the north emanates, WHICH IS THE LEFT COLUMN. THIS IS BECAUSE FROM ABA'S END, THE NORTH IS HIDDEN AND CONCEALED. The Judgments arise from her side, although she is merciful and happy. And we already explained it. When she, IMA, emerges, the north emanates from her; IT IS FROM HER THAT THE NORTH REVEALS ITSELF, because he, ABA, was included in and connected to the south, AND THE NORTH IS HIDDEN IN IT. Bemidbar: Verse 64 Following that, HE WILL COME TO THE north-western CORNER. From Aba's side the son emerges, WHICH IS TIFERET, EAST. And from Ima's side, WHICH IS NORTH, the daughter emerges, WHICH IS MALCHUT, WEST. And because of that it is north-western; FROM NORTH WHICH IS IMA, TO WEST, WHICH IS MALCHUT. And that is the first corner, SINCE CORNER IS THE MEANING OF MALCHUT THAT ONE MUST ACCEPT UPON HIMSELF FIRST OF ALL. And now it is simply referred to as north, MEANING IN IMA AND LEFT COLUMN. Then one must connect it to the south, WHICH IS CHESED AND THE RIGHT COLUMN, where everything is connected, where the body, THAT IS, ZEIR ANPIN, is situated. SINCE ZEIR ANPIN EMANATES FROM ABA, AS MENTIONED ABOVE, HE IS THEREFORE CONTAINED COMPLETELY IN THE SOUTH, LIKE ABA, AND THE NORTH IS CONCEALED IN HIM. It is therefore in the south-west.

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260701.Pinchas v004

260701.Pinchas v004 [https://www.zohar.com/zohar/Pinchas/verses/4-10] Pinchas: Verse 4 Rabbi Shimon said: It is as if all those who are privileged to engage in Torah at midnight and ad the day begins to dawn come with the Queen to welcome the King, grow stronger and take possession of the Shechinah. Moreover, a thread of grace hangs over such a one, as the sages have explained. Pinchas: Verse 5 Come and see: Everyone who is privileged to be strengthened in the Shechinah gains protection for himself from those matters that are considered to be opposed TO THE SHECHINAH. Who is protected? Those who do not falsify by the sign of the Holy Covenant LIKE MATING WITH the daughter of a foreign El. And he who is careful, as it were, the Congregation of Yisrael is linked to him, in turn, and protects him and welcomes him. And this is even more so if he has been privileged to attain it, THE SIGN OF THE HOLY COVENANT. Pinchas: Verse 6 Rabbi Shimon said: Yisrael at that time would have deserved to have been extirpated from the world had not Pinchas first done the deed OF KILLING ZIMRI AND COZBI, and thus the anger abated. This is what is said: "Pinchas, the son of Elazar, the son of Aaron the priest, has turned my wrath away" (Bemidbar 25:11). Another explanation: "Pinchas, the son of Elazar, the son of...:" Rabbi Shimon said, The word son occurs twice to complete the act. Pinchas: Verse 7 Rabbi Shimon said: When the soul of a person reincarnates, MEANING A SECOND TIME AROUND, without gaining merits to be changed for the better, it is as though he betrays the truth of the King and I apply to him the verse, ."..or has found that which was lost, and have lied concerning it, and have sworn falsely..." (Vayikra 5:22). "And have lied concerning it," MEANING TO THE SOUL, it would have been better for him had he not been created, FOR IT WOULD HAVE BEEN BETTER HAD HE NOT REINCARNATED INTO THIS WORLD. Pinchas: Verse 8 We have learned: A totally righteous person is not put off BY AN EVIL PERSON AND MAY CHALLENGE HIM, but one who is not totally righteous is held back AND IS FORBIDDEN TO CHALLENGE AN EVIL PERSON. HE ASKS, Who is totally righteous? And who is incompletely righteous? And could it be that one who is not perfect in his deeds is nevertheless called 'righteous,' THAT IS, THAT YOU REFER TO HIM AS AN INCOMPLETE RIGHTEOUS? FOR SOMEONE WHO IS LACKING IN HIS DEEDS, ACCORDING TO HOW THEY SHOULD BE, OUGHT TO BE CALLED 'EVIL.' HE ANSWERS, it is known that a totally righteous person is one who has not undergone crooked incarnations THAT IS, HE IS NOT INCARNATED and within his OWN inheritance he constructs edifices, puts up walls, digs wells and plants trees. THAT IS TO SAY, ALL THE GOOD DEEDS THAT HE DID PERTAIN TO HIM, FOR HE HAS NO NEED OF IMPROVING OTHERS. Pinchas: Verse 9 An incompletely righteous person IS one who constructs edifices on someone else's inheritance, THAT IS TO SAY, WHOSE SOUL IS ON ITS SECOND INCARNATION BECAUSE HE WAS WICKED THE FIRST TIME, WITH THE RESULT THAT ALL HIS GOOD DEEDS ARE NEEDED TO REPAIR THE SOUL FROM THE FIRST TIME THAT IT CAME INTO THE WORLD, AND SO HIS EDIFICES ARE BUILT WITHIN SOMEONE ELSE'S INHERITANCE. He digs wells within it and cultivates it, restores the foundation stones to the way they were, and labors there, but does not know whether it will remain his. For in terms of himself, THAT IS, ACCORDING TO HIS DEEDS IN THIS INCARNATION, he is good, and is considered righteous person. But in terms of the legacy, THAT IS, IN TERMS OF HIS DEEDS ON THE FIRST TIME HE CAME INTO THE WORLD, he is not so. THAT IS TO SAY, HE HAS NOT YET REMEDIED THE EFFECTS OF THE SINS COMMITTED THE FIRST TIME.

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260630.Pinchas v001

260630.Pinchas v001 [https://www.zohar.com/zohar/Pinchas/verses/1-5] Pinchas: Verse 1 וַיְדַבֵּר יְיָ' אֶל מֹשֶׁה לֵאמֹר, פִּנְחָס בֶּן אֶלְעָזָר וְגוֹ,' רִבִּי אֶלְעָזָר פָּתַח וְאָמַר, שְׁמַע בְּנִי מוּסַר אָבִיךָ וְאַל תִּטּוֹשׁ תּוֹרַת אִמֶּךָ. שְׁמַע בְּנִי מוּסַר אָבִיךָ, דָּא קוּדְשָׁא בְּרִיךְ הוּא. וְאַל תִּטּוֹשׁ תּוֹרַת אִמֶּךָ, דָּא כְּנֶסֶת יִשְׂרָאֵל. מַאי מוּסַר אָבִיךָ, מוּסַר, דָּא אוֹרַיְיתָא, דְּאִית בָּהּ כַּמָּה תּוֹכָחִין, כַּמָּה עוֹנָשִׁין. כד"א, מוּסַר יְיָ' בְּנִי אַל תִּמְאָס וְאַל תָּקוֹץ בְּתוֹכַחְתּוֹ. "And Hashem spoke to Moses, saying, Pinchas, the son of Elazar..." (Bemidbar 25:10-11). Rabbi Elazar began, "Hear, my son, the instruction of your father, and do not forsake the Torah of your mother" (Mishlei 1:8). "Hear, my son, the instruction of your father..." refers to the Holy One, blessed be He. "and do not forsake the Torah of your mother," refers to the Congregation of Yisrael. What is the instruction of your father? Instruction is the Torah which contains a number of rebukes and punishments, as it is said: "My son, do not despise the chastening of Hashem, nor be weary of His correction" (Mishlei 3:11). Pinchas: Verse 2 וּבְגִין דְּכָל מַאן דְּאִשְׁתְּדַּל בְּאוֹרַיְיתָא בְּהַאי עָלְמָא, זָכֵי דְּיִפְתְּחוּן לֵיהּ כַּמָּה תַּרְעִין לְהַהוּא עָלְמָא, כַּמָּה נְהוֹרִין. בְּשַׁעֲתָא דְּיִנְפּוֹק מֵהַאי עָלְמָא, הִיא אַקְדִימַת קַמֵּיהּ, וְאַזְלָא לְכָל נְטוּרֵי תַּרְעִין, מַכְרֶזֶת וְאוֹמֶרֶת, פִּתְחוּ שְׁעָרִים וְיָבֹא גּוֹי צַדִּיק. אַתְקִינוּ כֻּרְסְיָין לִפְלָנַיָּא עַבְדָּא דְּמַלְכָּא. דְּלֵית חֲדוּ לְקוּדְשָׁא בְּרִיךְ הוּא אֶלָּא מַאן דְּאִשְׁתְּדַל בְּאוֹרַיְיתָא, כ"ש ב"נ דְּמִתְעַר בְּלֵילְיָא לְאִשְׁתַּדְּלָא בְּאוֹרַיְיתָא, דְּהָא כָּל צַדִיקַיָּיא דִּבְגִּנְתָּא דְּעֵדֶן, צַיְיתִין לְקַלֵּיהּ, וְקוּדְשָׁא בְּרִיךְ הוּא מִשְׁתְּכַח בֵּינַיְיהוּ, כְּמָה דְּאוּקְמוּהָ הַיּוֹשֶׁבֶת בַּגַנִּים חֲבֵרִים מַקְשִׁיבִים לְקוֹלֵךְ הַשְׁמִיעִינִי. And since everyone who engages in Torah in this world is worthy that a number of gates, a number of lights to the World to Come, be opened for him, therefore when he departs from this world THE TORAH precedes him, going to all the gate keepers proclaiming, "Open the gates, that the righteous nation...may enter in" (Yeshayah 26:2). Prepare a seat for so-and-so, the King's servant! The Holy One, blessed be He, has no joy other than with one who engages in Torah. How much more so with a man who rises up at night to engage in Torah, for all the righteous in the Garden of Eden are attentive to his voice and the Holy One, blessed be He, is among them, as they put it: "You that dwell in the gardens, the companions hearken for your voice: Cause me to hear it" (Shir Hashirim 8:13). Pinchas: Verse 3 Rabbi Shimon said: This verse has in it the secret of wisdom. "You that dwell in the gardens" (Shir Hashirim 8:13) refers to the Congregation of Yisrael, THAT IS MALCHUT, which is with Yisrael in exile and accompanies them in their troubles. "the companions hearken for your voice..." (Ibid.) refers to the camps of the higher heavenly ANGELS, all of whom listen to your voice, the voice of your praises in exile. "Cause me to hear it" (Ibid.) is as it is said: "let me see your countenance, let me hear your voice" (Shir Hashirim 2:14). "let me hear your voice" refers to the voice of those companions who engage in Torah, for I have no praise such as those who engage in Torah. Pinchas: Verse 4 Rabbi Shimon said: It is as if all those who are privileged to engage in Torah at midnight and ad the day begins to dawn come with the Queen to welcome the King, grow stronger and take possession of the Shechinah. Moreover, a thread of grace hangs over such a one, as the sages have explained.

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260513.Bamidbar v064

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