זוהר, האדרא רבא ט׳Zohar, Idra Rabba 9

Section 9 of 52 in Idra Rabba — 10 segments

Segment 1א׳

וְתָּא חֲזֵי כְּתִיב (ישעיהו מ״א:ד׳) אֲנִי יְיָ רִאשׁוֹן וְאֶת אַחֲרוֹנִים אֲנִי הוּא. כֹּלָּא הוּא, וְהוּא סָתִים מִכָּל סִטְרוֹי. (בהאי) חוֹטָמָא. תָּאנָא, בְּחוֹטָמָא אִשְׁתְּמוֹדַע פַּרְצוּפָא.

And observe: it is written, “I the Lord am the first, and with the last I am He” (Isa. 41, 4). He is all, and He is hidden on all His sides. (a variant adds: In this) The nose. It has been taught: by the nose the countenance is recognised.

Segment 2ב׳

וְתָא חֲזֵי מַה בֵּין עַתִּיקָא, לִזְעֵיר אַפִּין. דָּא מָארֵיהּ דְּחוֹטָמָא מֵחַד נוּקְבָּא חַיִּין, וּמֵחַד נוּקְבָּא חַיִּין דְּחַיִּין. הַאי חוֹטָמָא. הוּא פַּרְדַּשְׁקָא, דְּבֵיהּ נָשִׁיב רוּחָא דְּחַיֵּי, לִזְעֵיר אַפִּין. וְקָרֵינָן לֵיהּ סְלִיחָה. וְהוּא נַחַת רוּחַ, אִתְבַּסְּמוּתָא דְּרוּחָא.

And observe the difference between the Ancient One and the Small of Countenance. This one is the Master of the nose: from one nostril, life, and from one nostril, the life of life. This nose is the pardashka, through which the spirit of life blows to the Small of Countenance. And we call it Forgiveness; and it is satisfaction, the assuaging of the spirit.

Segment 3ג׳

דְּרוּחָא דְּנָפִיק (מהכא) מֵאִינּוּן נוּקְבֵי, חַד רוּחָא נָפִיק לִזְעֵיר אַפִּין. לְאַתְּעָרָא (ס"א חיין מכל סטרין, חירו מכל סטרי, חיין דחיין) לֵיהּ בְּגִנְתָּא דְּעֵדֶן. וְחַד רוּחָא דְּחַיֵּי, דְּבֵיהּ זַמִּין לְזַמָנָא לִבְרֵיהּ דְּדָוִד, לְמִנְדַּע חָכְמְתָא. וּמֵהַהוּא נוּקְבָּא, אִתְּעַר וְנָפִיק רוּחָא מִמּוֹחָא סְתִימָאָה, וְזַמִּין לְאַשְׁרָאָה עַל מַלְכָּא מְשִׁיחָא, דִּכְתִּיב, (ישעיהו י״א:ב׳) וְנָחָה עָלָיו רוּחַ יְיָ רוּחַ חָכְמָה וּבִינָה רוּחַ עֵצָה וּגְבוּרָה רוּחַ דַּעַת וְיִרְאַת יְיָ. הָא הָכָא ד' רוּחִין, וְהָא רוּחָא חֲדָא אַמְרֵינָן. אֲמַאי תְּלַת. קוּם רִבִּי יוֹסֵי בְּקִיּוּמָךְ.

For of the spirit that goes out (a variant adds: from here) from those nostrils, one spirit goes out to the Small of Countenance, to arouse (a variant adds: life on every side, freedom on every side, the life of life) Him in the Garden of Eden. And one is the spirit of life, through which, in time to come, the son of David is destined to know wisdom. And from that nostril the spirit is aroused and goes out from the concealed brain, and is destined to rest upon the King Messiah, as it is written, “And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord” (Isa. 11, 2). Here, then, are four spirits — and yet we say one spirit. Why three? Rise in your place, R. Jose.

Segment 4ד׳

קָם רִבִּי יוֹסֵי וְאָמַר. בְּיוֹמוֹי דְּמַלְכָּא מְשִׁיחָא, לָא יֵימְרוּן חַד לְחַד, אֲלִיף לִי חָכְמְתָא, דִּכְתִּיב, (ירמיהו ל״א:ל״ד) וְלֹא יְלַמְּדוּ עוֹד אִישׁ אֶת רֵעֵהוּ וְגוֹ', כִּי כֻלָּם יֵדְעוּ אוֹתִי לְמִקְּטַנָּם וְעַד גְּדוֹלָם. וּבְהַהוּא זִמְנָא, יִתְּעַר עַתִּיק יוֹמִין, רוּחָא דְּנָפִיק מִמּוֹחָא סְתִימָאָה דְּכֹלָּא, וְכַד יִשְׁלוֹף דָּא, כָּל רוּחִין דִּלְתַּתָּא יִתְּעֲרוּן עִמֵּיהּ. וּמַאן אִינּוּן. אִינּוּן (תרין) כִּתְרִין קַדִּישִׁין דִּזְעֵיר אַפִּין. וְאִינּוּן שִׁיתָא רוּחִין אַחֲרָנִין, דְּיַהֲבֵי (ס"א דהכי) אִינּוּן (ס"א שיתא רוחין, ג' רוחין אינון דכללינן תלת אחרנין) דִּכְתִּיב רוּחַ חָכְמָה וּבִינָה רוּחַ עֵצָה וּגְבוּרָה רוּחַ דַּעַת וְיִרְאַת יְיָ.

R. Jose rose and said: In the days of the King Messiah they will not say to one another, “Teach me wisdom,” as it is written, “And they shall teach no more every man his neighbour,” etc., “for they shall all know Me, from the least of them to the greatest of them” (Jer. 31, 34). And at that time the Ancient of Days will arouse the spirit that goes out from the concealed brain of all; and when He draws this forth, all the spirits below will be aroused with it. And who are they? They are the (a variant adds: two) holy crowns of the Small of Countenance. And they are the six other spirits that bestow (a variant reads: that are thus) — those (a variant adds: six spirits; they are three spirits which include three others) of which it is written, “the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord.”

Segment 5ה׳

דְּתָנֵינָן, כְּתִיב (דברי הימים א כ״ט:כ״ג) וַיֵּשֶׁב שְׁלֹמֹה עַל כִּסֵּא יְיָ. וּכְתִיב (מלכים א י׳:י״ט) שֵׁשׁ מַעֲלוֹת לַכִּסֵּא. וּמַלְכָּא מְשִׁיחָא זַמִּין לְמֵיתַב בְּשִׁבְעָה. שִׁיתָא אִינּוּן וְרוּחָא דְּעַתִּיק יוֹמִין דְּעָלַיְיהוּ, הָא שִׁבְעָה. כְּמָה דְּאִתְּמַר. (ג' רוחי אינון דכללינן ג' אחרנין) אָמַר לֵיהּ רַבִּי שִׁמְעוֹן, רוּחֲךָ יָנוּח לְעָלְמָא דְּאָתֵי.

For we have learnt: it is written, “Then Solomon sat on the throne of the Lord” (I Chron. 29, 23); and it is written, “The throne had six steps” (I Kings 10, 19). And the King Messiah is destined to sit on seven. They are six, and the spirit of the Ancient of Days that is above them — thus seven, as has been said. (a variant adds: They are three spirits which include three others.) R. Simeon said to him: May your spirit rest in the world to come.

…and 5 more segments in this section.

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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