זוהר, נשא ט׳Zohar, Nasso 9

Section 9 of 23 in Nasso — 15 segments

Segment 1א׳

(במדבר ו') אִישׁ כִּי יַפְלִיא וְגוֹ'. מַאי כִּי יַפְלִיא. דְּאִתְפְּרַשׁ מִשְּׁאַר בְּנֵי עָלְמָא, לְאִתְקַדְּשָׁא כְּגַוְונָא דִּלְעֵילָּא, וּלְאִשְׁתַּכְּחָא שְׁלִים. בְּשַׁעֲתָא דְּבַר נָשׁ אָתֵי לְאִתְדַכְּאָה, מַדְכִּין לֵיהּ. בַּר נָשׁ דְּבָעֵי לְאִתְקַדְּשָׁא, מְקַדְּשִׁין לֵיהּ. וּפַרְסֵי עָלֵיהּ קְדוּשָּׁה דִּלְעֵילָּא, קְדוּשָּׁה דְּאִתְקְדַּשׁ בָּהּ קוּדְשָׁא בְּרִיךְ הוּא. (חסר)

‘WHEN A MAN SHALL CLEARLY UTTER (yqflee=shall separate) A VOW; that is, when a man shall place himself apart from the rest of the world, to sanctify himself on the pattern on high and thus to be found perfect. For whoever sets out to purify himself is assisted from above. When one wishes to sanctify himself, they spread on him a sanctity derived from that of the Holy One, blessed be He….’

Segment 2ב׳

רִבִּי אַבָּא פָּתַח, (תהילים ק״ג:א׳) לְדָוִד בָּרְכִי נַפְשִׁי אֶת יְיָ וְכָל קְרָבַי אֶת שֵׁם קָדְשׁוֹ. כַּמָּה אִית לֵיהּ לְבַר נָשׁ לְאִסְתַּכְּלָא וּלְמִנְדַּע בְּפוּלְחָנָא דְּמָארֵיהּ, דְּהָא בְּכָל יוֹמָא וְיוֹמָא כָּרוֹזָא קָארֵי וְאָמַר, (משלי א׳:כ״ב) עַד מָתַי פְּתָאִים תְּאֶהֲבוּ פֶתִי וְגוֹ'. (ירמיהו ג׳:כ״ב) שׁוּבוּ בָּנִים שׁוֹבָבִים אֶרְפָּא מְשׁוּבוֹתֵיכֶם. וְלֵית מַאן דְּיַרְכִּין אוּדְנֵיהּ, אוֹרַיְיתָא קָא מַכְרְזָא קַמַּיְיהוּ, וְלֵית מַאן דְּיַשְׁגַּח.

R. Abba discoursed on the verse: “[A Psalm] of David bless the Lord, O my soul, and all that is within me, bless his holy name” (Ps. 103, 1). ‘How much’, he said, ‘it behoves a man to study and reflect on the service of his Master! For every day a proclamation goes forth, saying: “How long, ye thoughtless, will ye love thoughtlessness?’ etc. (Prov. 1, 22); “Return, ye backsliding children, I will heal your backslidings” (Jer. 3, 22), but there is no one who inclines his ear; the Torah makes proclamation before the people and none pay regard.

Segment 3ג׳

תָּא חֲזֵי, בַּר נָשׁ אָזִיל בְּהַאי עָלְמָא, וְהוּא חָשִׁיב דְּדִילֵיהּ הוּא תָּדִיר וְיִשְׁתְּאַר בְּגַוִיהּ לְדָרֵי דָּרִין, עַד דְּאִיהוּ אָזִיל בְּעָלְמָא, יָהֲבִין לֵיהּ בְּקוּלְרָא, עַד דְּאִיהוּ יְתִיב, דַּיְינִין לֵיהּ בְּקִינְפּוֹן עִם שְׁאַר בְּנֵי דִּינָא. אִי אִשְׁתְּכַח לֵיהּ סַנֵיגוֹרָא, הָא אִשְׁתְּזִיב מִן דִּינָא. הֲדָא הוּא דִכְתִיב, (איוב ל״ג:כ״ג-כ״ד) אִם יֵשׁ עָלָיו מַלְאָךְ מֵלִיץ אֶחָד מִנִּי אָלֶף לְהַגִּיד לְאָדָם יָשְׁרוֹ וַיְחֻנֶּנּוּ וַיֹּאמֶר וְגוֹ'. מַאן הוּא סַנֵיגוֹרָא. אִלֵּין עוֹבָדִין דְּכַשְׁרָן, דְּקַיְימֵי עָלֵיהּ דְּבַּר נָשׁ בְּשַׁעֲתָא דְּאִצְטְרִיךְ לֵיהּ.

Observe this. A man walks about in the world thinking that it is his perpetual possession and that he will abide therein from generation to generation. But even while he walks he is being put in chains; while he sits he is being tried in the conclave among the other prisoners. If there be an advocate on his side he is delivered from punishment. So Scripture says: “If there be for him an angel, an intercessor, one among a thousand, to vouch for man’s uprightness; then he is gracious unto him, and saith ‘, etc. (Job 33, 23). Who is his advocate? It is man’s good works that stand by him at the moment of need.

Segment 4ד׳

וְאִי לָא יִשְׁתְּכַּח עָלֵיהּ סַנֵיגוֹרָא, הָא אִתְחַיָּיב מִן דִּינָא לְאִסְתַּלְּקָא מִן עָלְמָא. בְּהַהִיא שַׁעֲתָא כַּד אִיהוּ שָׁכִיב בְּקוּלְרָא דְּמַלְכָּא, עַד דְּזָקִיף עֵינוֹי, חָמָא דְּאַתְיָין לְגַבֵּיהּ תְּרֵין, דְּכַתְבִין קַמֵּיהּ כָּל מַה דְּעָבִיד בְּהַאי עָלְמָא. וְכָל מַה דְּאַפִּיק מִן פּוּמָא, וְיָהִיב דִּינָא (נ"א חושבנא) עַל כֹּלָּא וְכַתְבִין קַמֵּיהּ. הֲדָא הוּא דִכְתִיב, (עמוס ד׳:י״ג) כִּי הִנֵּה יוֹצֵר הָרִים וּבוֹרֵא רוּחַ וּמַגִּיד לְאָדָם מַה שִׂיחוֹ וְגוֹ'. וְהוּא אוֹדֵי עָלַיְיהוּ.

Should no advocate be found for him, he is declared guilty and is sentenced to be removed from the world. At that moment, whilst lying bound in the chains of the King, lifting his eyes he sees two beings near him who write down all that he did in this world and every word that ever went forth from his mouth. Of all this he has to give an account, as it is written: “For, lo, he that formeth the mountains, and createth the wind, and declareth unto man what is his thought (siho=speech),’. He admits all this,

Segment 5ה׳

מַאי טַעֲמָא, בְּגִין דְּהַהוּא עוֹבָדָא דְּאִיהוּ עָבִיד, סַלְּקָא וְקַיְּימָא עָלֵיהּ לְאַסְהֲדָא בֵּיהּ, וְקַיְימִין לְאַסְהֲדָא עָלֵיהּ, וְכֻלְּהוּ נַחְתִּין וְאִתְרְשִׁימוּ קַמֵּיהּ, וְקַיְימֵי קַמֵּיהּ, וְלָא מִתְעַבְּרָן מִנֵּיהּ, עַד שַׁעֲתָא דְּאִתְדָּן בְּהוּ בְּהַהוּא עָלְמָא. תָּא חֲזֵי, כָּל אִינּוּן מִלִּין דְּעָבִיד בַּר נָשׁ בְּהַאי עָלְמָא, כֻּלְּהוּ זְמִינִין וְקַיְימֵי לְאַסְהֲדָא בֵּיהּ, וְלָא אִתְאֲבִידוּ מִינֵּיהּ. וּבְשַׁעֲתָא דְּמַפְּקֵי לֵיהּ לְקִבְרָא, כֻּלְּהוּ מִתְעַתְּדָן וְאָזְלֵי קַמֵּיהּ. וּתְלַת כָּרוֹזֵי מַכְרְזֵי. חַד קַמֵּיהּ, וְחַד מִימִינֵיהּ, וְחַד מִשְּׂמָאלֵיהּ. וְאָמְרֵי דָּא פְּלַנְיָיא דְּמָרִיד בְּמָארֵיהּ. מָרִיד לְעֵילָּא, מָרִיד לְתַתָּא, מָרִיד בְּאוֹרַיְיתָא, מָרִיד בְּפִיקוּדוֹי. חָמוּ עוֹבָדוֹי, חָמוּ מִלּוֹי, טַב לֵיהּ דְּלָא אִבְרֵי.

since the works which he did are there present to testify against him and to be inscribed in his presence; they do not leave him until the time that he is adjudged guilty on their account in the other world. Observe that all a man’s works in this world are ready to testify against him: they do not vanish. And when he is led to his grave they all go before him; and three heralds, one in front, one to his right, and one to his left, proclaim: “Behold So-and-so who rebelled against his Master, who rebelled on high and here below, who rebelled against the Torah and against its commandments. Behold his actions, behold his utterances. It were better he had not been created!”

…and 10 more segments in this section.

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Zohar — Vocalized Zohar, Israel 2013, via Sefaria

English: The Zohar — Soncino Press, London 1933 (public domain)