זוהר, פנחס י״גZohar, Pinchas 13

Segment 1א׳

רִבִּי אַבָּא וְרִבִּי יוֹסֵי, קָמוּ לְמִלְעֵי בְּאוֹרַיְיתָא בְּפַלְגוּת לֵילְיָא, עַד דַּהֲווֹ יַתְבֵי וְלָעָאן בְּאוֹרַיְיתָא. אָמַר רִבִּי יוֹסֵי, הָא דְּאָמַר רִבִּי חִיָּיא אֱנוֹשׁ כֶּחָצִיר יָמָיו שַׁפִּיר קָאָמַר. אֲבָל בְּמַאי אוֹקִימְנָא סוֹפֵיהּ דִּקְרָא, כִּי רוּחַ עָבְרָה בּוֹ וְאֵינֶנּוּ וְלֹא יַכִּירֶנּוּ עוֹד מְקוֹמוֹ. אָמַר לֵיהּ הָכִי הוּא וַדַּאי, אֱנוֹשׁ כֶּחָצִיר יָמָיו כְּמָה דְּאָמַר, כְּצִיץ הַשָּׂדֶה הַהוּא שָׂדֶה דְּאִשְׁתְּמוֹדַע. כֵּן יָצִיץ דְּאִתְחַדָּשׁ וְאִתְהַדָּר כְּמִלְּקַדְּמִין. (הכי יציץ וסליק, מאי טעמא בגין)

R. Abba and R. Jose rose to study the Torah at midnight; and as they were sitting and studying the Torah, R. Jose said: That which R. Hiya said, “As for man, his days are as grass,” he spoke well. But how do we explain the end of the verse, “For the wind passes over him, and he is not; and his place shall know him no more”? He said to him: So it is, certainly. “As for man, his days are as grass,” as he said; “as a flower of the field” — that field which is known; “so he flourishes” — for he is renewed and returns as before. (a variant reads: thus he flourishes and rises; what is the reason? Because…)

Segment 2ב׳

כִּי רוּחַ עָבְרָה בּוֹ וְאֵינֶנּוּ, דָּא הוּא רוּחָא עִלָּאָה טְמִירָא קַדִּישָׁא גְּנִיזָא מִכֹּלָּא, דְּכָלִיל לֵיהּ בְּגַוִּיהּ. וּכְדֵין וְאֵינֶנּוּ. וְדָא הוּא רָזָא דַּחֲנוֹךְ, דִּכְתִּיב בֵּיהּ (בראשית ה׳:כ״ד) וְאֵינֶנּוּ כִּי לָקַח אוֹתוֹ אֱלֹהִים, דָּא אֱלֹהִים עִלָּאָה. רוּחַ עִלָּאָה, רוּחַ גְּנִיזָא טְמִירָא. וְלָא יַכִּירֶנּוּ עוֹד מְקוֹמוֹ. דְּהָא אִתְכְּלִיל רוּחָא זְעֵירָא, בְּרוּחָא עִלָּאָה. מַה כְּתִיב בַּתְרֵיהּ, וְחֶסֶד יְיָ מֵעוֹלָם וְעַד עוֹלָם וְעָאל לֵיהּ כַּהֲנָא רַבָּא לְגוֹ קֹדֶשׁ קֳדָשִׁים. וְנָטִיל לֵיהּ, וְאוֹלִיד לֵיהּ כְּמִלְּקַדְּמִין, וְאִתְחַדָּשׁ כְּנֶשֶׁר עוּלְמִין. וְאִתְהַדָּר אִיהוּ נַעַר.

“For the wind passes over him, and he is not”: this is the supernal spirit, hidden, holy, treasured away from all, which includes him within itself. And then “he is not”. And this is the mystery of Enoch, of whom it is written, “and he was not; for God took him” (Gen. 5, 24) — this is the supernal Elohim. The supernal spirit, the treasured, hidden spirit. “And his place shall know him no more”: for the small spirit is included in the supernal spirit. What is written after it? “But the mercy of the Lord is from everlasting to everlasting”; and the high priest brings him into the Holy of Holies, and takes him, and begets him as before, and he is renewed like an eagle of youth, and he returns to be a youth.

Segment 3ג׳

רעיא מהימנא וּבְחִבּוּרָא קַדְמָאָה אָמַר רַעְיָא מְהֵימָנָא בּוּצִּינָא קַדִּישָׁא, שַׁפִּיר אָמְרוּ רִבִּי אַבָּא וְרִבִּי חִיָּיא וְרִבִּי יוֹסֵי, אֲבָל (תהילים ק״ג:ט״ז) כִּי רוּחַ עָבְרָה בּוֹ וְאֵינֶנּוּ, הָכָא צָּרִיךְ לְמִפְתַּח מִלִּין, מַאי עָבְרָה בּוֹ. דָּא עֶבְרָה וְזַעַם וְצָּרָה. חַד מֵאִינּוּן מַלְאֲכִין רָעִים.

Ra'aya Meheimna. And in the first composition, the Faithful Shepherd said: Holy Lamp, R. Abba and R. Hiya and R. Jose spoke well. But “For the wind passes over him (averah bo), and he is not” (Ps. 103, 16) — here the words must be opened: what is averah bo? This is evrah (wrath), “wrath, and indignation, and trouble”: one of those evil angels.