זוהר, האדרא זוטא ל״אZohar, Idra Zuta 31

Section 31 of 43 in Idra Zuta — 4 segments

Segment 1א׳

מִצְחָא דְּגוּלְגַּלְתָּא, מִצְחָא לְאִתְפַּקְּדָא (ס"א לאתפקרא) חַיָּיבַיָּא עַל עוֹבָדֵיהוֹן. וְכַד הַאי מִצְחָא אִתְגַּלְיָיא, מִתְעָרִין מָארֵיהוֹן דְּדִינִין, לְאִינּוּן דְּלָא מִתְכַּסְּפִין בְּעוֹבָדֵיהוֹן. הַאי מִצְחָא סוּמָקָא כְּוַורְדָא. וּבְשַׁעֲתָא דְּאִתְגַּלְיָיא מִצְחָא דְּעַתִּיקָא בְּהַאי מִצְחָא, אִתְהַדְּרַת חִוָּורָא כְּתַלְגָּא. וְהַהִיא שַׁעֲתָא, עֵת רָצוֹן אִקְרֵי לְכֹלָּא.

The forehead of the skull: a forehead for the visiting (a variant reads: the abandoning) of the wicked for their deeds. And when this forehead is revealed, the lords of judgements are aroused against those who are not ashamed of their deeds. This forehead is red as a rose. And at the hour when the forehead of the Ancient One is revealed in this forehead, it turns white as snow. And that hour is called a time of favour for all.

Segment 2ב׳

בְּסִפְרָא דְּאַגַדְתָּא דְּבֵי רַב יֵיבָא סָבָא אָמַר, מֶצַח. זָכֵי מֶצַח, מִצְחָא דְּעַתִּיקָא. וְאִי לָאו, אַשְׁדֵי ח' בֵּין תְּרֵין אַתְוָון, כְּמָה דְאַתְּ אָמֵר (במדבר כ״ד:י״ז) וּמָחַץ פַּאֲתֵי מוֹאָב.

In the Book of Agadah of the school of Rab Yeba the Elder it says: metzach (forehead). If he is worthy — metzach, the forehead of the Ancient One. And if not, cast the Heth between the two letters, as you say, “and shall smite through (u-machatz) the corners of Moab” (Num. 24, 17).

Segment 3ג׳

וְאוֹקִימְנָא, דְּאִקְרֵי נֶצַח בְּאַתְוָון רְצוּפִין. וְכַמָּה נְצָחִים הֲווֹ. וְאַף עַל גַּב דְּנֶצַח אַחֲרָא (באתרא) בְּנֶצַח אָחֳרָא אִסְתְּלַּק, וְאִית נְצָחִים אָחֳרָנִין דְּמִתְפַּשְּׁטִין בְּכָל גּוּפָא. וּבְגִין דְּשַׁבְּתָא בְּשַׁעֲתָא דִּצְלוֹתָא דְּמִנְחָה, בְּגִין דְּלָא יִתְּעַר דִּינִין, גַּלְיָא עַתִּיקָא קַדִישָׁא מִצְחָא דִּילֵיהּ, וְכָל דִּינִין אִתְכַּפְיָין וְאִשְׁתְּכָכוּ וְלָא אִתְעָבִידוּ.

And we have explained that it is called netzach (victory), in adjacent letters. And how many netzachim there were! And although another netzach (a variant reads: in the place) ascended into another netzach, there are other netzachim that spread through the whole body. And because on the Sabbath, at the hour of the afternoon prayer — so that judgements should not be aroused — the Holy Ancient One reveals His forehead, all judgements are subdued and stilled and are not executed.

Segment 4ד׳

בְּהַאי מִצְחָא תַּלְיָין כ"ד בָּתֵּי דִּינִין, לְכָל אִינּוּן דְּחַצִּיפִין בְּעוֹבָדֵיהוֹן. כְּמָה דִּכְתִּיב, (תהילים ע״ג:י״א) וְאָמְרוּ אֵיכָה יָדַע אֵל וְיֵשׁ דֵּעָה בְעֶלְיוֹן. וְהָא עֶשְׂרִים אִינּוּן, ד' לָמָּה. לָקֳבְלֵיהוֹן דְּד' מִיתוֹת בֵּית דִּינָא לְתַתָּא, דְּתַלְיָין מִלְּעֵילָּא. וְאִשְׁתָּאָרוּ עֶשְׂרִין. וּבְגִין כָּךְ לָא מַעֲנִישִׁין בֵּי דִּינָא עִלָּאָה, עַד דְּיַשְׁלִים (נ"א עשרין) וְסַלְּקָא לְכ' שְׁנִין, לָקֳבְלֵיהוֹן דְּכ' בָּתֵּי דִּינָא. בְּמַתְנִיתָא סְתִימָאָה דִּילָן תָּנֵינָן, לָקֳבְלֵיהוֹן דְּכ"ד סְפָרִים דְּאִתְכְּלִילָן בְּאוֹרַיְיתָא.

On this forehead hang twenty-four courts of judgement, for all those who are brazen in their deeds, as it is written, “And they say: ‘How does God know? And is there knowledge in the Most High?’” (Ps. 73, 11). Now, they are twenty; why the four? Corresponding to the four deaths of the court below, which hang from above; and twenty remain. And therefore the supernal court does not punish until he completes (a variant adds: twenty) and reaches twenty years, corresponding to the twenty courts. In our hidden Mishnah we have learnt: corresponding to the twenty-four books that are comprised in the Torah.

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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