זוהר, פנחס ל׳Zohar, Pinchas 30

Section 30 of 129 in Pinchas — 5 segments

Segment 1א׳

וְתַרְעִין דְּלִבָּא, אִינּוּן עַיְינִין מִסְתַּתְמִין, בְּגִין דְּלָא מִסְתַּכְּלִין בְּאִלֵּין מַזִּיקִין, דְּאִינּוּן לִילִית. וְלָא שַׁלְטִין בִּנְהוֹרִין דְּלִבָּא, דְּאִינּוּן מַלְאָכִים דְּמִתְפַּשְּׁטִין בְּכָל אֵבָרִים, כְּעַנְפִין דְּאִילָנָא לְכָל סִטְרָא. בְּהַהוּא זִמְנָא אִינּוּן כֻּלְּהוּ נְהוֹרִין סְתִימִין בְּלִבָּא, וּמִתְכַּנְשִׁין לְגַבֵּיהּ, (ישעיה סא) כְּיוֹנִים אֶל אֲרֻבּוֹתֵיהֶם. כְּנֹחַ וְאִתְּתֵיהּ, וְכָל מִין וּמִין, דְּעָאלוּ עִמֵּיהּ בַּתֵּיבָה.

And the gates of the heart, which are the eyes, are shut, so that they do not look upon those demons, which are Lilith; and they have no dominion over the lights of the heart, which are angels that spread out through all the limbs, like the branches of a tree to every side. At that time all those lights are hidden in the heart and are gathered to it, “as the doves to their cotes” (Isa. 61) — like Noah and his wife, and every kind after its kind, that entered with him into the ark.

Segment 2ב׳

וּמַזִּיקִין דְּמִתְגַּבְּרִין עַל כָּל אֵבָרִים דְּגוּפָא, כְּמֵי טוֹפָנָא דְּגָבְרוּ עָלֵיהּ ט"ו אָמַה, בְּגִין דְּחָב בְּיָ"הּ, וְאִסְתַּלָּק יָ"הּ מִן גּוּפָא, וְאִשְׁתְּאַר אִלֵּם, בְּלָא רְאִיָה וּשְׁמִיעָה וְרֵיחָא וְדִבּוּר. וְרָזָא דְּמִלָּה, (תהילים ל״ט:ג׳) נֶאֱלַמְתִּי דּוּמִיָּה (החשיתי מטוב וכאבי נעכר), דּוּמִיָּ"ה: דּוֹ"ם יָ"הּ. כְּהַהוּא זִמְנָא, חֲמֵשׁ עֶשְׂרֵה אַמָּה, גָּבְרוּ מַזִּיקִין עַל גּוּפָא. וְאִינּוּן כְּכִסְלָא לְעוּגְיָא.

And the demons that prevail over all the limbs of the body are like the waters of the Flood, which prevailed over it fifteen cubits, because he sinned against Yod-He; and Yod-He departed from the body, and he was left dumb, without sight and hearing and smell and speech. And the mystery of the matter: “I was dumb with silence (dumiyah); (I held my peace, had no comfort, and my pain was held in check)” (Ps. 39, 3). Dumiyah: dom (silent), Yod-He. At that time, fifteen cubits, the demons prevail over the body. And they are as the flank to the circle.

Segment 3ג׳

וּכְגַוְונָא דְּנֹחַ, שָׁלַח אֶת הַיּוֹנָה בִּשְׁלִיחוּתֵיהּ. אוּף הָכִי שָׁלַח נִשְׁמְתָא בָּאָדָם. רוּחֵיהּ בִּשְׁלִיחוּתֵיהּ. וּבְגִין דָּא צָרִיךְ בַּר נָשׁ לְפַקְדָּא לָהּ בְּמַטְרוֹנִיתָא. הֲדָא הוּא דִכְתִיב (תהילים ל״א:ו׳) בְּיָדְךָ אַפְקִיד רוּחִי. וְאִם הִיא אֲסִירָא בְּחוֹבוֹי דְּגוּפָא, בִּידָא דְּחַיָּילִין דְּיֵצֶר הָרָע, מַה כְּתִיב, בְּיָדְךָ אַפְקִיד רוּחִי פָּדִיתָ אוֹתִי יְיָ אֵל אֱמֶת.

And just as Noah “sent forth the dove” on his errand, so too He sent a soul into man — his spirit on His errand. And therefore a man must commit it to the keeping of the Matrona. This is what is written, “Into Your hand I commit my spirit” (Ps. 31, 6). And if it is bound in the sins of the body, in the hand of the hosts of the evil inclination, what is written? “Into Your hand I commit my spirit; You have redeemed me, O Lord, God of truth.”

Segment 4ד׳

וְעוֹד בְּזִמְנָא דְּאִיהִי חַיֶּיבֶת, מַה כְּתִיב בְּרוּחֵיהּ, (משלי י״א:כ״א) יָד לְיָד לֹא יִנָּקֶה רָע. דְּאָזִיל מִיָּד לְיָד, בְּמַשִׁרְיָין דְּיֵצֶר הָרָע, דְּשַׁרְיָין עָלֵיהּ בְּחוֹבִין דִּילֵיהּ, וְזַרְקִין לֵיהּ מֵאֲתָר לַאֲתָר. וְהַאי אִיהוּ דְּאַחְזֵי גַּרְמֵיהּ בִּמְדִינָה אַחֶרֶת, אוֹ בְּמַלְכוּ אַחֲרָא, וּלְזִמְנִין בָּאַשְׁפָּה, כְּפוּם חוֹבוֹי. וְאִי אִיהוּ זַכָּאָה, כָּל מַשִׁרְיָין דְּיֵצֶר טוֹב כֻּלְּהוּ, (יחזקאל א׳:ח׳) וּפְנֵיהֶם וְכַנְפֵיהֶם פְּרוּדוֹת, לְקַבְּלָהּ רוּחֵיהּ, וְסַלְּקִין לֵיהּ לְעֵילָּא, לַאֲתָר דְּחֵיוָן דְּכֻרְסְיָיא, וְתַּמָּן חֲזֵי, כַּמָה חֶזְיוֹנוֹת, דִּמְיוֹנוֹת, וּמַרְאוֹת דִּנְבוּאָה. וּבְגִין דָּא אוֹקְמוּהָ רַבָּנָן, דְּחֲלוֹם אֶחָד מִשִּׁשִׁים בַּנְּבוּאָה. וְעוֹד (תהילים פ״ו:ב׳) שָׁמְרָה נַפְשִׁי כִּי חָסִיד אָנִי, אַף עַל גַּב דּאוּקְמוּהַ בַּגְּמָרָא וְלָא חָסִיד אֲנִי שֶׁכָּל מַלְכֵי מִזְרָח וּמַעֲרָב יְשֶׁנִים עַד ד' שָׁעוֹת וַאֲנִי (תהילים קי״ט:ס״ב) חֲצוֹת לַיְלָה אָקוּם לְהוֹדוֹת לָךְ. וְלֹא עוֹד אֶלָּא שֶׁכָּל מַלְכֵי מִזְרָח וּמַעֲרָב וכו' וַאֲנִי יָדַי מְלוּכְלָכוֹת בְּדָּם שַׁפִּיר וְשִׁלְיָא כְּדֵי לְטַהֵר אִשָּׁה לְבַעְלָהּ. מִיָד אִזְדָּמַן לֵיהּ צְפָרְדְּעַ וְאָמַר לֵיהּ לָמָּה אַתְּ מְשַׁבַּחַת גַרְמָךְ לְמֵימָר חֲצוֹת לַיְלָה אֲקוּם לְהוֹדוֹת לָּךְ וַאֲנָא כָּל לֵילְיָא לָא שָׁכִיבְנָא לְשַׁבְּחָא לֵיהּ וּלְנָגְנָא קַמֵּיהּ. אֲמָר דָּוִד וַוי לְמְמָנָא דְּהַהוּא צְפָרְדְּעַ דְלָא יָדַע מַאי דְּאֲנָא אֲמֵינָא דְלָא אֲמֵינָא כִּי חָסִיד אֲנִי.

And further, at the time when it is guilty, what is written of his spirit? “Hand to hand, the evil man shall not be unpunished” (Prov. 11, 21): for it goes from hand to hand among the camps of the evil inclination, which rest upon him through his sins, and they toss it from place to place. And this is what shows itself in another country, or in another kingdom, and sometimes on a dunghill, according to his sins. And if he is righteous, all the camps of the good inclination, all of them — “and their faces and their wings were separate” (Ezek. 1, 11) — to receive his spirit, and they raise it on high, to the place of the Hayyoth of the Throne; and there it sees how many visions, images and sights of prophecy. And therefore the Rabbis have explained that a dream is one sixtieth of prophecy. And further: “Keep my soul, for I am pious” (Ps. 86, 2) — even though they have explained in the Gemara: And am I not pious? For all the kings of the East and the West sleep until four hours, and I — “At midnight I will rise to give thanks to You” (Ps. 119, 62). And not only this, but all the kings of the East and the West, etc., and my hands are soiled with blood, a foetus and an afterbirth, in order to declare a woman pure for her husband. At once a frog came upon him and said to him: Why do you praise yourself, saying, “At midnight I will rise to give thanks to You”, when I do not lie down all the night, praising Him and singing before Him? Said David: Woe to the chieftain of that frog, who does not know what I am saying — that I did not say “for I am pious”.

Segment 5ה׳

אֶלָּא בְּגִין דְּאוֹקְמוּהָ רַבָּנָן. וְלֹא עָם הָאָרֶץ חָסִיד. דְּאוֹרַיְיתָא אִתְיְהִיבַת מִימִינָא דְקוּדְשָׁא בְּרִיךְ הוּא, דְּאִיהוּ חֶסֶד. וּבְגִין דָּא, מַאן דְּאִתְעַסֵּק בְּאוֹרַיְיתָא, אִתְקְרֵי חָסִיד. בְּגִין דָּא, אֲמֵינָא לְּקוּדְשָׁא בְּרִיךְ הוּא, שָׁמְרָה נַפְשִׁי, וְלָא תִּדוּן לָהּ כְּעוֹבָדֵי אִלֵּין עַמֵּי הָאֲרָצוֹת, דְּאִתְּמַר בְּהוּ וְלֹא עַם הָאָרֶץ חָסִיד. וְאִי תֵּימָא, כַּמָּה עַמֵּי הָאֲרָצוֹת אִינּוּן דְּעָבְדוּ חֶסֶד. אֶלָּא הָכִי אוּקְמוּהָ, אֵי זֶהוּ חָסִיד, זֶה הַמִּתְחַסֵּד עִם קוֹנוֹ. כְּגוֹן דָּוִד דְּהֲוָה מְחַבֵּר. וּמַאי הֲוָה מְחַבֵּר, אוֹרַיְיתָא דִּלְעֵילָּא הֲוָה מְחַבֵּר עִם קוּדְשָׁא בְּרִיךְ הוּא. וּבְגִין דָּא, שָׁמְרָה נַפְשִׁי כִּי חָסִיד אָנִי.

Rather, because the Rabbis have explained: Nor is an ignorant man pious. For the Torah was given from the right of the Holy One, blessed be He, which is chesed (lovingkindness); and therefore he who occupies himself with the Torah is called pious. Therefore I said to the Holy One, blessed be He, “Keep my soul”, and do not judge it by the deeds of these ignorant men, of whom it is said: Nor is an ignorant man pious. And should you say: How many ignorant men there are who have done kindness! — rather, thus they have explained it: Who is pious? He who deals kindly with his Maker. Such as David, who used to join. And what did he join? He used to join the Torah above with the Holy One, blessed be He. And therefore, “Keep my soul, for I am pious.”

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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