זוהר, בהעלותך י״דZohar, Beha'alotcha 14

Section 14 of 27 in Beha'alotcha — 5 segments

Segment 1א׳

שְׁכִינְתָּא אִיהִי פֶּסַח רִאשׁוֹן, מִימִינָא. וּפֶסַח שֵׁנִי, מִשְּׂמָאלָא. פֶּסַח רִאשׁוֹן מִימִינָא, דְּתַמָּן חָכְמָ"ה. פֶּסַח שֵׁנִי מִשְּׂמָאלָא, דְּתַמָּן בִּינָה. וּבְגִין דְּבִגְבוּרָה מִתְעַבְּרִין כָּל אֶשִּׁין נוּכְרָאִין, דְּאִינּוּן כְּקַּשׁ וְתֶבֶן לְגַבֵּי אֵשׁ דִּגְבוּרָה, טְמֵאִים נִדְחִים לְפֶסַח שֵׁנִי.

The Shekinah is the first Passover, from the right; and the second Passover, from the left. The first Passover from the right, for there is chochmah (wisdom); the second Passover from the left, for there is binah (understanding). And because in gevurah (might) all strange fires pass away — which are as stubble and straw before the fire of gevurah — the unclean are deferred to the second Passover.

Segment 2ב׳

וְכָל טוּמְאָה נִדָּה, וּמְצּוֹרָע, וְזָב וְזָבָה וְיוֹלֶדֶת, בְּאֶשָּׁא דִּגְבוּרָה אִיהוּ שׂוֹרֵף. דְּנִשְׁמְתָא אִיהוּ מָאנָא דְּקוּדְשָׁא בְּרִיךְ הוּא, וְאִיהוּ לָא שָׁרֵי בָּהּ, עַד דְּאִתְלַבְּנַת בְּאֶשָּׁא דִּגְבוּרָה, דִּכְתִּיב, (ירמיהו כ״ג:כ״ט) הֲלֹא כֹה דְּבָרִי כָּאֵשׁ נְאֻם יְיָ. וּבְהַאי אֶשָּׁא, אִם בַּרְזְל הוּא מִתְפּוֹצֵּץ, וְאִם אֶבֶן הוּא נִמוֹחַ.

And all defilement — the menstruant, and the leper, and the man with an issue and the woman with an issue and the woman after childbirth — the fire of gevurah burns. For the soul is a vessel of the Holy One, blessed be He, and He does not dwell within it until it has been made white in the fire of gevurah, as it is written, “Is not My word like fire? says the Lord” (Jer. 23, 29). And in this fire, if it is iron it is shattered, and if it is stone it is dissolved.

Segment 3ג׳

וּבִימִינָא (נ"א ובמיא) דְּתַמָּן תּוֹרָה שֶׁבִּכְתָב, דְּאִיהִי מַיִם, (ויקרא י״ב:ז׳) וְטָהֲרָה מִמְּקוֹר דָּמֶיהָ, וְאִתְדַּכֵּי בָּהּ מְצּוֹרָע, וְטָמֵא מֵת, וְזָב וְטָמֵא בְּכָל מִינֵי שֶׁרֶץ. הֲדָא הוּא דִכְתִיב, (יחזקאל לג) וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים וּטְהַרְתֶּם וְגוֹ'.

And in the right (a variant reads: and in water), where the Written Law is, which is water — “and she shall be cleansed from the fountain of her blood” (Lev. 12, 7) — and by it the leper is cleansed, and he who is defiled by a corpse, and the man with an issue, and one defiled by any kind of creeping thing. This is what is written, “And I will sprinkle clean water upon you, and you shall be clean,” etc. (Ezek. 33).

Segment 4ד׳

בְּעַמּוּדָא דְּאֶמְצָּעִיתָא מָאנָא אִתְיַחֲדַת בְּבַעְלָהּ, דְּאִיהִי אִתְּתָא, בָּתַר דְּאִתְקַדְּשַׁת בִּשְׂמָאלָא, וְאִתְדַכְּאַת בְּמֵי מִקְוֵה בִּימִינָא, וְאוֹמְרִים עַל מָאנֵי דְּפִסְחָא, כֵּלִים שֶׁנִּשְׁתַּמְּשׁוּ בָּהֶן בְּצּוֹנֵן, מַטְבִּילָן בְּצּוֹנֵן, וְהֵן טְהוֹרִים. אִינּוּן נִשְׁמָתִין דְּאִינּוּן מִסִּטְרָא דְּרַחֲמֵי, וְאִינּוּן רַחֲמָנִים, מָארֵי חִנָּא וְחִסְדָּא, לָא צְּרִיכִין לְאַדְכְּאָה בְּמַיִם פּוֹשְׁרִים כַּבֵּינוֹנִיִּים. כָּל שֶׁכֵּן בְּחַמֵּי חַמִּין, דִּבְהוֹן מִתְדָּכִין רְשָׁעִים גְּמוּרִים, דִּמְחַמְּמִין גַּרְמַיְיהוּ בְּאֶשָּׁא דְיִצֶּר הָרָע. וְעָלַיְיהוּ אִתְּמַר, כָּל דָּבָר אֲשֶׁר יָבֹא בָאֵשׁ. בְּגִין דְּזוּהֲמָא דִּלְהוֹן נְפִישָׁא. אֲבָל צַּדִיקִים גְּמוּרִים בְּצּוֹנֵן. דְּעָלַיְיהוּ אִתְּמַר, כָּל הַמֵּשִׂים רֶיוַח בֵּין הַדְּבֵקִים, מְצַּנְּנִים לֵיהּ גֵּיהִנָּם.

In the Central Column the vessel is united with her husband, she who is the woman, after she has been sanctified on the left and purified in the waters of immersion on the right. And they say concerning the vessels of the Passover: vessels that have been used with cold, one immerses them in cold, and they are clean. Those souls that are from the side of mercy, and who are merciful, masters of grace and lovingkindness, do not need to be purified in lukewarm water, like the middling; still less in water made hot by fire, in which the wholly wicked are purified — those who heat themselves in the fire of the evil inclination. And of them it is said, “Every thing that may abide the fire” — because their filth is abundant. But the wholly righteous, in cold; of whom it is said, “Whoever makes a space between the words that cleave together, they cool Gehinnom for him.”

Segment 5ה׳

וְאִי נִשְׁמָתִין חָמְרִיִּים, דְּאִינּוּן כְּמָאנֵי חֶרֶס, שְׁבִירָתָן זוֹ הִיא טַהֲרָתָן. כְּמָה דְאַתְּ אָמֵר נִשְׁבָּרוּ, נִטְהָרוּ. וְרָזָא דְּמִלָּה, (תהילים נ״א:י״ט) זִבְחֵי אֱלֹהִים רוּחַ נִשְׁבָּרָה וְגוֹ'. אֲבָל אִינּוּן דְּמִשְׁתַּדְּלִין בְּאוֹרַיְיתָא דְּבִכְתָב וּבְאוֹרַיְיתָא דְבְּעַל פֶּה, דְּאִינּוּן אֵשׁ וּמַיִם, וְאִינּוּן דְּמִשְׁתַּדְּלִין בְּרָזֵי דְּאוֹרַיְיתָא, דְּאִיהוּ אוֹר, דִּכְתִּיב בָּהּ, (משלי ו׳:כ״ג) וְתוֹרָה אוֹר, בְּאוֹרַיְיתָא אִינּוּן מִתְדַּכִין בָּה.

And if the souls are material, which are like vessels of earthenware, their breaking is their purification — as it says, “they were broken, they were purified.” And the mystery of the matter: “The sacrifices of God are a broken spirit,” etc. (Ps. 51, 19). But those who study the Written Law and the Oral Law, which are fire and water, and those who study the mysteries of the Torah, which is light — of which it is written, “and the Torah is a light” (Prov. 6, 23) — in the Torah they are purified.

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Zohar — Vocalized Zohar, Israel 2013, via Sefaria

English: rendered from the Aramaic for this app — The Gematria's own rendering program. A rendering of the words, not a commentary; the Zohar is learned with a teacher