זוהר, פנחס פ״בZohar, Pinchas 82

Section 82 of 129 in Pinchas — 5 segments

Segment 1א׳

זַכָּאָה אִיהוּ, מַאן דְּאִשְׁתְּדַּל בְּגָלוּתָא בַּתְרָאָה, לְמִנְדַּע לִשְׁכִינְתָּא, לְאוֹקִיר לָהּ בְּכָל פִּקוּדִין, וּלְמִסְבַּל בְּגִינָהּ כַּמָּה דוֹחֲקִין. כְּמָה דְּאִתְּמַר, אַגְרָא דְּכַלָּה דּוֹחֲקָא. (בראשית כ״ח:י״א) וַיִּשְׁכַּב בַּמָּקוֹם הַהוּא, אִם יֵשׁ כ"ב אוֹתִיּוֹת דְּאוֹרַיְיתָא, אִיהִי שְׁכִיבַת עִמֵּיהּ.

Happy is he who strives in the last exile to know the Shekinah, to honour her with all the commandments, and to suffer many pressures for her sake; as it has been said: The reward of the kallah is the pressure. “And he lay down (va-yishkav) in that place” (Gen. 28, 11): if there are (yesh) twenty-two (Kaph-Beth) letters of the Torah, she lies with him.

Segment 2ב׳

מַאן יִ"שׁ. חָכְמָה מֵאַיִן. דִּבְאֲתָר דִּשְׁכִינְתָא עִלָּאָה תַּמָּן, חָכְמָה תַּמָּן. וּבְגִינָהּ אִתְּמַר, (משלי ח׳:כ״א) לְהַנְחִיל אוֹהֲבַי יֵשׁ. וְהַיְינוּ (שמות כ׳:ו׳) וְעֹשֶׂה חֶסֶד לַאֲלָפִים לְאוֹהֲבָי. מִסִּטְרָא דְּאַהֲבַת חֶסֶד. וְיֵשׁ דְּאִיהִי חָכְמָה לִימִינָא, דְּהָכִי אוּקְמוּהָ הָרוֹצֶּה לְהַחְכִּים יַדְרִים. וּבְגִין דָּא, לְהַנְחִיל אוֹהֲבַי יֵשׁ.

What is yesh? Chochmah from ayin (nothing). For in the place where the supernal Shekinah is, there chochmah is. And for her sake it is said, “That I may cause those who love me to inherit yesh” (Prov. 8, 21). And this is “and showing mercy to thousands of those who love Me” (Ex. 20, 6) — from the side of the love of chesed. And yesh, which is chochmah, is on the right; for so they explained: He who wishes to become wise, let him turn to the south. And therefore, “That I may cause those who love me to inherit yesh.”

Segment 3ג׳

תָּא חֲזֵי בְּרָזִין סְתִימִין, בְּמִדּוֹת דְקוּדְשָׁא בְּרִיךְ הוּא, הַהִיא מִדָּה דְּמִשְׁתַּדְּלִין בָּהּ, וְדַכְרִין בָּהּ, עָלָהּ אִתְּמַר, בַּמִּדָּה שֶׁאָדָם מוֹדֵד בָּהּ מוֹדְדִין לוֹ. וְשִׁבְעִין אַנְפִּין לְאוֹרַיְיתָא, וְהַאי אִיהוּ (שמות כ׳:כ״א) בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי, תַּזְכִּיר אֶת שְׁמִי מִבָּעֵי לֵיהּ. אֶלָּא בְּהַהִיא מִדָּה דְּאַזְכִּיר אֶת שְׁמִי, בְּהַהִיא מִדָּה אָבֹא אֵלֶיךָ וּבֵרַכְתִּיךָ. (ע"כ רע"מ).

Observe, in hidden mysteries, the measures (middot) of the Holy One, blessed be He: that measure in which one engages, and which one calls to mind — of it it is said, With the measure with which a man measures, he is measured. And the Torah has seventy faces. And this is “In every place where I cause My name to be mentioned” (Ex. 20, 21) — it should have said, “you cause My name to be mentioned”! But: in that measure in which I cause My name to be mentioned, in that measure “I will come to you and bless you.” (End of Ra'aya Meheimna)

Segment 4ד׳

(במדבר כ״ו:נ״ו) עַל פִּי הַגּוֹרָל תֵּחָלֵק נַחֲלָתוֹ בֵּין רַב לִמְעָט. רִבִּי יְהוּדָה פָּתַח וְאָמַר, (קהלת ג׳:י״ד) יָדַעְתִּי כִּי כָּל אֲשֶׁר יַעֲשֶׂה הָאֱלֹהִים הוּא יִהְיֶה לְעוֹלָם עָלָיו אֵין לְהוֹסִיף וּמִמֶּנּוּ אֵין לִגְרוֹעַ וְגוֹ'. שְׁלֹמֹה מַלְכָּא, דְּחָכְמָתֵיהּ יַתִּיר עַל כָּל בְּנֵי עָלְמָא, לָא יְדַעְנָא כִּי כָּל אֲשֶׁר יַעֲשֶׂה הָאֱלֹהִים הוּא יִהְיֶה לְעוֹלָם, וְאִיהוּ אָמַר יָדַעְתִּי, מַה דְּלָא יָדַע בַּר נָשׁ אַחֲרָא.

“According to the lot shall their inheritance be divided between the more and the fewer” (Num. 26, 56). R. Judah opened and said: “I know that whatever God will do, it shall be forever; nothing can be added to it, nor anything taken from it,” etc. (Eccl. 3, 14). King Solomon, whose wisdom exceeded that of all the people of the world — do we not know “that whatever God will do, it shall be forever”? Yet he said, “I know,” as of something that no other man knows!

Segment 5ה׳

אֶלָּא וַדַּאי שְׁלֹמֹה מַלְכָּא חָכְמָתֵיהּ סַלְּקָא עַל כָּל בְּנֵי עָלְמָא, וּמַה דְּאִיהוּ יָדַע לָא יַדְעֵי כָּל שְׁאַר בְּנֵי עָלְמָא. תָּא חֲזֵי, שְׁאַר אוּמָנֵי דְּעָלְמָא, כַּד אִיהוּ עָבִיד עֲבִידְתָא, אַשְׁגַּח בֵּיהּ, וְאִסְתָּכַּל זִמְנָא וּתְרֵין זִמְנִין וְעָבִיד לֵיהּ, וּלְבָתַר אוֹסִיף עָלֵיהּ, אוֹ גָּרַע מִנֵּיהּ. וְקוּדְשָׁא בְּרִיךְ הוּא לָאו הָכִי, אַפִּיק עֲבִידְתָּא לַאֲמִּתוֹ מִתֹּהוּ, דְּלֵית בָּהּ מַמָּשׁוּת כְּלָל, וְאִיהוּ מַמָּשׁ אִתְתְּקַּן כַּדְּקָא יָאוּת, וְלָא אִצְטְרִיךְ לְאוֹסָפָא וּלְאַגְרְעָא מִנֵּיהּ. בְּגִין כַּךְ כְּתִיב, (בראשית א׳:ל״א) וַיַּרְא אֱלֹהִים אֶת כָּל אֲשֶׁר עָשָׂה וְהִנֵּה טוֹב מְאֹד.

Rather, assuredly, King Solomon's wisdom rose above all the people of the world, and what he knew all the rest of the people of the world did not know. Observe: the other craftsmen of the world — when one of them does a work, he looks at it and considers it once and twice, and makes it; and afterwards he adds to it or takes away from it. But the Holy One, blessed be He, is not so: He brought forth the work in its truth out of tohu, in which there is no substance at all, and it was made substance, perfected as is fitting; and there is no need to add to it or to take away from it. Therefore it is written, “And God saw every thing that He had made, and, behold, it was very good” (Gen. 1, 31).

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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