זוהר, ואתחנן י״בZohar, Vaetchanan 12

Section 12 of 32 in Vaetchanan — 6 segments

Segment 1א׳

פִּקּוּדָא לְמִקְבַּע בַּר נָשׁ מְזוּזָה לְתַרְעֵיהּ, לְמֶהֱוִי כָּל בַּר נָשׁ נָטִיר מֵעִם קוּדְשָׁא בְּרִיךְ הוּא, כַּד נָפִיק וְכַד עָיִּיל. וְרָזָא (תהילים קכ״א:ח׳) יְיָ' יִשְׁמָר צֵּאתְךָ וּבֹאֶךָ מֵעַתָּה וְעַד עוֹלָם. בְּגִין דְּרָזָא דִּמְזוּזָה אִיהוּ קָאִים תָּדִיר לְפִתְחָא. וְדָא אִיהוּ פִּתְחָא דִּלְעֵילָּא, וְדָא אִיהוּ דַּרְגָּא דְּאִקְרֵי שׁוֹמֵר, לְאִשְׁתַּכְּחָא בִּנְטִירוּ.

A precept: that a man should fix a mezuzah to his gate, so that every man may be guarded by the Holy One, blessed be He, when he goes out and when he comes in. And the mystery is, “The Lord shall guard your going out and your coming in, from this time forth and for ever” (Ps. 121, 8) — because the mystery of the mezuzah stands continually at the door. And this is the door that is above, and this is the grade that is called Guardian, so as to be found in guarding.

Segment 2ב׳

דְּבַּר נָשׁ לָאו אִיהוּ נָטִיר, בַּר נְטִירוּ דְּקוּדְשָׁא בְּרִיךְ הוּא, דְּאִיהוּ נָטִיר תָּדִיר, וְקָאִים לְפִתְחָא, וּבַּר נָשׁ לְגוֹ. וְתוּ, דְּלָא יִנְשֵׁי בַּר נָשׁ דּוּכְרָנָא דְּקוּדְשָׁא בְּרִיךְ הוּא לְעָלְמִין. וְדָא אִיהוּ כְּגַוְונָא דְּצִּיצִּית, כְּמָה דְאַתְּ אָמֵר (במדבר ט״ו:ל״ט) וּרְאִיתֶם אוֹתוֹ וּזְּכַרְתֶּם אֶת וְגוֹ'. כֵּיוָן דְּחָמֵי בַּר נָשׁ לְהַאי דּוּכְרָנָא, אִדְכַּר בְּגַרְמֵיהּ לְמֶעְבַּד פִּקּוּדָא דְּמָארֵיהּ. וְרָזָא דִּמְהֵימְנוּתָא, מְזוּזָה כְּלָלָא דְּכַר וְנוּקְבָּא כַּחֲדָא.

For a man is not guarded except by the guarding of the Holy One, blessed be He, who guards continually and stands at the door, with the man within. And further, so that a man should never forget the remembrance of the Holy One, blessed be He. And this is after the manner of the fringes, as it says, “and you shall look upon it and remember”, etc. (Num. 15, 39). Once a man sees this remembrance, he remembers of himself to perform the precept of his Master. And the mystery of the Faith: the mezuzah is the comprehension of male and female together.

Segment 3ג׳

בְּסִפְרָא דִּשְׁלֹמֹה, סָמִיךְ לְפִתְחָא, לָקֳבֵל תְּרֵין דַּרְגִּין, אִזְדְּמַן חַד שִׁידָא (ודא איהו) וְאִית לֵיהּ רְשׁוּ לְחַבְּלָא. וְאִיהוּ קָאִים לִסְטַר שְׂמָאלָא. זָקִיף בַּר נָשׁ עֵינוֹי, חָמֵי לֵיהּ לְרָזָא דִּשְׁמָא דְּמָארֵיהּ, וְאִדְכַּר לֵיהּ, וְלָא יָכִיל לֵיהּ לְאַבְאָשָׁא. וְאִי תֵּימָא, אִי הָכִי כִּי נָפִיק בַּר נָשׁ מִתַּרְעֵיהּ לְבַר, הָא הַהוּא שִׁידָא קָאִים לִימִינֵיהּ, וּמְזוּזָה לִשְׂמָאלֵיהּ, וְהֵיאַךְ אִתְנְטִיר בַּר נָשׁ, אִי אִיהוּ שָׁארֵי לִשְׂמָאלֵיהּ.

In Solomon's Book: Next to the entrance across from [one of] two levels, there is a demon who has permission to injure; and he stands on the left side. If a person raises his eyes, he sees the secret of the name of his Master and remembers it so that [the demon] can do him no evil. But you may say, "If so, when a person leaves from his home outwards, that demon is on his right and the mezuzah is on his left. So how does a person protect himself if [the mezuzah] is found on his left?"

Segment 4ד׳

אֶלָּא כָּל מַה דְּעֲבַד קוּדְשָׁא בְּרִיךְ הוּא, כָּל מִלָּה וּמִלָּה אִתְמְשַׁךְ בָּתַר זִינֵיהּ. בְּבַר נָשׁ קַיְימִין תְּרֵין דַּרְגִּין, חַד מִימִינָא, וְחַד מִשְּׂמָאלָא. הַהוּא דִּימִינָא אִקְרֵי יֵצֶּר הַטוֹב, וְהַהוּא דִּשְׂמָאלָא אִקְרֵי יִצֶּר הָרָע. כֵּיוָן דְּנָפַק בַּר נָשׁ מִתַּרְעָא דְּבֵיתֵיהּ, הַהוּא שִׁידָא זָקִיף עֵינוֹי, וְחָמֵי לְיִצֶּר הָרָע, דְּשָׁארִי לִשְׂמָאלָא, אִתְמְשַׁךְ לְהַהוּא סִטְרָא וְאִתְעָדֵי מִימִינָא. וּבְהַהוּא סִטְרָא, קָאִים שְׁמָא דְּמָארֵיהּ, וְלָא יָכִיל לְקָרְבָא וּלְאַבְאָשָׁא לֵיהּ, וְנָפִיק בַּר נָשׁ וְאִשְׁתְּזִיב מִנֵּיהּ. כַּד עָיִּיל, הָא שְׁמָא קַדִּישָׁא לִימִינָא קָאִים, וְלָא יָכִיל לְקַטְרְגָא בַּהֲדֵיהּ.

However, [in] all that the Holy One, blessed be He, does, every single thing is drawn after its type. People have two levels: One is to his right and one is to his left. That which is to the right is called the good impulse, and that which is to the left is called the evil impulse. When a person goes out from the gate of his home, that demon raises its eyes and sees that the evil impulse is found on the left; it is drawn to that side and is removed from the right. And on that side, the name of his Master is found, so that it cannot approach him and do him evil, such that the person is spared from it. When he enters [the house], then the holy name is found on the right, and it cannot prosecute him.

Segment 5ה׳

וְעַל דָּא אִצְּטְרִיךְ בַּר נָשׁ, דְּלָא יַעְבִּיד (ס"א יעביר) טִנּוּפָא וְלִכְלוּכָא בְּתַרְעָא דְּבֵיתֵיהּ, וְלָא יוֹשִׁיד מַיִין עֲכוּרִין. חַד, דְּלָא יַעְבִּיד קְלָנָא לְגַבֵּי שְׁמָא דְּמָארֵיהּ. וְחַד, דְּאִית לֵיהּ רְשׁוּ לְהַהוּא מְחַבְּלָא לְחַבְּלָא. וּבְּגִין כָּךְ יִזְדַּהֵר בַּר נָשׁ מֵהַאי, וְיִזְדְּהַר בַּר נָשׁ דְּלָא יִמְנַע מִתַּרְעָא דְּבֵיתֵיהּ שְׁמָא דְּמָארֵיהּ.

And therefore a man must not make (a variant reads: pass) filth and refuse at the gate of his house, and must not pour out foul water. One reason: that he should not act contemptuously toward the name of his Master. And another: that the destroyer has permission there to destroy. And therefore let a man be careful of this, and let a man be careful not to withhold the name of his Master from the gate of his house.

…and 1 more segment in this section.

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Zohar — Vocalized Zohar, Israel 2013, via Sefaria

English: Sefaria Community Translation (CC0)

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