זוהר, תרומה פ״דZohar, Terumah 84

Segment 1א׳

חַד בְּגִין דְּקוּדְשָׁא בְּרִיךְ הוּא כָּל עוֹבָדוֹי בְּדִינָא וּקְשׁוֹט, וְעַל דִּינָא וּקְשׁוֹט אִתְקָיָּים כָּל עָלְמָא. וּבְכָל יוֹמָא וְיוֹמָא, וּבְכָל זִמְנָא וְזִמְנָא, דָּן כָּל עָלְמָא בְּדִינָא לְצַּדִיקֵי וְלִרְשִׁיעֵי וּלְכָל בְּנֵי עָלְמָא, כְּמָה דְאַתְּ אָמֵר (תהילים י״א:ז׳) כִּי צַדִּיק יְיָ' צְדָקוֹת אָהֵב. וְכַד אִיהוּ דָּן בְּנִי נָשָׁא, וְחָמֵי בְּנִי נָשָׁא כַּמָה חַיָּיבִין, וְכַמָּה חֲטָאִין קָמֵיהּ, כְּדֵין קְשֵׁה בְּעֵינוֹי לְמֵיהַב לוֹן מְזוֹנָא בְּכָל זִמְנָא, בְּגִין דְּאִית לֵיהּ לְמֵיזָן חַיָּיבַיָּא, וּלְאִינּוּן דְּחֲטָאן.

On the one hand, since everything done by the Holy One is done according to justice and truth, on which qualities the world is based, and as He always apportions a lot to all according to justice, both to the righteous and the wicked, and all that come into the world-as it is written, “for the Lord is righteous and loveth righteousness” (Ps. 11, 7)-He finds it difficult, when He sees so many wicked people and sinners, to supply them continually with nourishment.

Segment 2ב׳

וְאִיהוּ עָבִיד עִמְּהוֹן לְגוֹ מִשּׁוּרַת הַדִּין, וְזָן וּמְפַרְנֵס לוֹן כְּפוּם חֶסֶד עִלָּאָה, דְּאִתְמְשָׁךְ (קס"ח ע"ב) וְאִתְנְגִיד עַל כָּל (ס"א עמין ובני) בְּנִי עָלְמָא, וּבֵיהּ אִיהוּ זָן וּמְפַרְנֵס לְכֹלָּא, לְצַּדִיקֵי וּלְחַסִידֵּי וְלִרְשִׁיעֵי, וּלְכָל אִינּוּן בְּנֵי עָלְמָא, וּלְכָל חֵיוָן וּבְעִירֵי חַקְלָא, וְעוֹפֵי שְׁמַיָא, מִקַּרְנֵי רְאֵמִים עַד בֵּיצֵי כְּלָמֵי, וְלָא אִשְׁתְּאַר בְּעָלְמָא, דְּאִיהוּ לָא זָן וּמְפַרְנֵס לְכֹלָּא, אַף עַל גַּב דִּקְשֵׁה קַמֵּיהּ, לְפוּם עוֹבָדִין דִּבְנִי עָלְמָא, כִּקְרִיעַת יַם סוּף.

He deals with them not according to the rigour of the law, and nourishes and sustains them to the full extent of the supernal Grace which issues forth and descends upon all the beings of the world, and therewith He feeds them, one and all, righteous and saints, wicked and sinners, the beasts of the field and the fowls of the air, from the “horns of the buffaloes to the eggs of vermin”. There is nothing in the world to which His mercy does not extend, even though, on account of the evil works of men, this is all as difficult to Him as was the dividing of the Red Sea.

Segment 3ג׳

וְכִי קְרִיעַת יַם סוּף קְשֵׁה קַמֵּיהּ, וְהָכְתִיב (נחום א׳:ד׳) גּוֹעֵר בַּיָּם וַיַבְּשֵׁהוּ, (עמוס ה׳:ח׳) הַקּוֹרֵא לְמֵי הַיָּם וַיִשְׁפְּכֵם עַל פְּנִי הָאָרֶץ, וְהָא כֵּיוָן דְּסָלִיק רְעוּתָא קַמֵּיהּ, כֹּלָּא קָמֵיהּ כְּאַיִן הוּא חָשִׁיב, וְאַת אַמָרְתְּ דִּקְרִיעַת יַם סוּף קְשֵׁה קַמֵּיהּ.

But was that really difficult to Him? Is it not written: “He rebuketh the sea and maketh it dry” (Nahum 1, 4)? “He that calleth for the waters of the sea and poureth them out upon the face of the earth” (Amos 5, 8)? Is it not true of Him that as soon as He is resolved to do a thing all obstacles are as naught before Him? How was it that the dividing of the Red Sea was difficult to Him?