זוהר, כי תשא י״בZohar, Ki Tisa 12

Section 12 of 12 in Ki Tisa — 9 segments

Segment 1א׳

רִבִּי שִׁמְעוֹן, הֲוָה יָתִיב לֵילְיָא חֲדָא, וְלָעֵי בְּאוֹרַיְיתָא, וַהֲווּ יַתְבֵי קָמֵיהּ רִבִּי יְהוּדָה וְרִבִּי יִצְחָק וְרִבִּי יוֹסֵי. אָמַר רִבִּי יְהוּדָה, הָא כְּתִיב וַיִּתְנַצְּלוּ בְנֵי יִשְׂרָאֵל אֶת עֶדְיָם מֵהַר חֹרֵב. וְקָאַמְרֵינָן דְּגַרְמוּ מוֹתָא עָלַיְיהוּ, מֵהַהוּא זִמְנָא וּלְעֵילָּא, וְשָׁלִיט בְּהוּ הַהוּא חִוְיָא בִּישָׁא, דְּאַעְדֵּי לֵיהּ מִנַּיְיהוּ בְּקַדְמִיתָא. יִשְׂרָאֵל תִּינַח. יְהוֹשֻׁעַ דְּלָא חָטָא, אִתְעָדֵי מִנֵּיהּ הַהוּא זַיְינָא עִלָּאָה דְּקַבִּיל עִמְּהוֹן בְּטוּרָא דְּסִינַי, אוֹ לָא.

R. Simeon was sitting one night studying the Torah, and R. Judah and R. Isaac and R. Jose were sitting before him. R. Judah said: It is written, “And the children of Israel stripped themselves of their ornaments from Mount Horeb,” and we have said that they brought death upon themselves from that time onward, and that the evil serpent, which had been removed from them at first, ruled over them. As for Israel, that is well. But Joshua, who did not sin — was that supernal weapon which he received with them at Mount Sinai removed from him, or not?

Segment 2ב׳

אִי תֵּימָא דְּלָא אִתְעָדֵי מִנֵּיהּ. אִי הָכִי, אֲמַאי מִית כִּשְׁאַר כָּל בְּנֵי נָשָׁא. וְאִי תֵּימָא דְּאִתְעָדֵי מִנֵּיהּ, אֲמַאי. וְהָא לָא חָטָא, דְּהָא אִיהוּ עִם מֹשֶׁה הֲוָה בְּשַׁעֲתָא דְּחָבוּ יִשְׂרָאֵל. וְאִי תֵּימָא דְּלָא קַבִּיל הַהוּא עִטְרָא בְּטוּרָא דְּסִינַי, כְּמָה דְּקַבִּילוּ יִשְׂרָאֵל. אֲמַאי.

If you say that it was not removed from him — if so, why did he die like all other men? And if you say that it was removed from him — why? He did not sin, for he was with Moses at the hour when Israel sinned. And if you say that he did not receive that crown at Mount Sinai as Israel received it — why?

Segment 3ג׳

פָּתַח רַבִּי שִׁמְעוֹן וְאָמַר, (תהילים י״א:ז׳) כִּי צַדִּיק יְיָ' צְדָקוֹת אָהֵב יָשָׁר יֶחזוּ פָנִימוֹ, הַאי קְרָא אָמְרוּ בֵּיהּ חַבְרַיָּיא מָה דְּאָמְרוּ, אֲבָל כִּי צַדִּיק יְיָ', צַדִּיק הוּא, וּשְׁמֵיהּ צַדִּיק, וּבְּגִין כָּךְ צְדָקוֹת אָהֵב. יָשָׁר. וְאִיהוּ יָשָׁר, כְּמָה דְאַתְּ אָמֵר (דברים לכ) צַדִּיק וְיָשָׁר. וְעַל דָּא יְחֱזוּ פָנֵימוֹ, כָּל בְּנֵי עָלְמָא, וִיתַקְנוּן אָרְחַיְיהוּ, לְמֵהַךְ בְּאֹרַח מֵישָׁר כְּדְקָא יֵאוֹת.

R. Simeon began and said: “For the Lord is righteous, He loves righteousness; the upright shall behold His face” (Ps. 11, 7). The Companions have said of this verse what they have said; but “for the Lord is righteous” — He is righteous and His name is Righteous, and therefore “He loves righteousness.” “Upright” — and He is upright, as it says, “righteous and upright” (Deut. 32). And therefore “they shall behold His face” — all the inhabitants of the world — and they shall order their ways to walk in the straight path as is fitting.

Segment 4ד׳

וְתָּא חֲזֵי, כַּד דָּאִין קוּדְשָׁא בְּרִיךְ הוּא עָלְמָא, לָא דָּן לֵיהּ אֶלָּא לְפוּם רוּבָּן דִּבְנֵי נָשָׁא. וְתָּא חֲזֵי, כַּד חָב אָדָם בְּאִילָנָא דְּאָכַל מִנֵּיהּ, גָּרַם לְהַהוּא אִילָנָא, דְּשָׁרֵי בֵּיהּ מוֹתָא לְכָל עָלְמָא, וְגָרַם פְּגִימוּ לְאַפְרְשָׁא אִתְּתָא מִבַּעְלָהּ, וְקָאִים חוֹבָה דִּפְגִּימוּ דָּא בְּסִיהֲרָא, עַד דְּקַיְימָן יִשְׂרָאֵל בְּטוּרָא דְּסִינַי, כֵּיוָן דְּקַיְימוּ יִשְׂרָאֵל בְּטוּרָא דְּסִינַי, אִתְעַבָּר הַהוּא פְּגִימוּ דְּסִיהֲרָא, וְקַיְּימָא לְאַנְהָרָא תָּדִיר. כֵּיוָן דְּחָבוּ יִשְׂרָאֵל בְּעֶגְלָא, תָּבַת סִיהֲרָא כְּמִלְּקַדְּמִין לְאִתְפַּגְּמָא, וְשַׁלְטָא חִוְיָא בִּישָׁא, וְאָחִיד בָּהּ, וּמָשִׁיךְ לָהּ לְגַבֵּיהּ, וְאִתְפְּגִימַת.

And observe: when the Holy One, blessed be He, judges the world, He judges it only according to the majority of mankind. And observe: when Adam sinned by the tree of which he ate, he caused death to rest in that tree for the whole world, and he caused a blemish, to separate the wife from her husband; and the guilt of this blemish stood upon the moon until Israel stood at Mount Sinai. Once Israel stood at Mount Sinai, that blemish of the moon was removed, and she stood to shine continually. Once Israel sinned with the calf, the moon returned as before to be blemished, and the evil serpent ruled and seized her and drew her to himself, and she was blemished.

Segment 5ה׳

וְכַד יָדַע מֹשֶׁה דְּחָבוּ יִשְׂרָאֵל, וְאִתְעֲבָרוּ מִנַּיְיהוּ אִינּוּן זַיְינִין קַדִּישִׁין, יָדַע וַדַּאי, דְּהָא חִוְיָא אָחִיד בָּהּ בְּסִיהֲרָא, לְאַמְשָׁכָא לָהּ לְגַבֵּיהּ, וְאִתְפְּגִימַת. כְּדֵין אַפִּיק לֵיהּ לְבַר. וְכֵיוָן דְּקַיְּימָא לְאִתְפַּגְּמָא, אַף עַל גַּב דִּיהוֹשֻׁעַ קָאִים בְּעִטְרָא דְּזַיְינִין דִּילָהּ, כֵּיוָן דִּפְגִּימוּ שַׁרְיָא בָּהּ, וְאִתְהַדְּרַת כְּמָה דְּאִתְפְּגִימַת בְּחוֹבָא דְּאָדָם, לָא יָכִיל בַּר נָשׁ לְאִתְקַיְּימָא. בַּר מֹשֶׁה, דְּהֲוָה שַׁלִּיט בָּהּ, וּמוֹתֵיהּ הֲוָה בִּסְטַר אַחֲרָא. וְעַל דָּא לָא הֲוָה רְשׁוּ בָּהּ, לְקַיְּימָא לִיְהוֹשֻׁעַ תָּדִיר, וְלָא לְאַחֲרָא. וְעַל דָּא אֹהֶל מוֹעֵד קָרֵי לֵיהּ, דְּהָא שַׁרְיָא בֵּיהּ זְמַן קָצִיב, לְכָל עָלְמָא.

And when Moses knew that Israel had sinned and that those holy weapons had been removed from them, he knew assuredly that the serpent had seized the moon, to draw her to himself, and that she was blemished. Then he brought it outside. And once she stood to be blemished — although Joshua stood in the crown of her weapons — since the blemish rested upon her, and she had returned to what she was when she was blemished by Adam's sin, no man could endure. Except Moses, who ruled over her, and whose death was on another side. And therefore there was no power in her to sustain Joshua continually, nor any other. And therefore he called it the tent of meeting, since a measured time for all the world rested in it.

…and 4 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