240722.zohar hasulam Pinchas p.2-5 parag.7-16
Pinchas: Verse 7
אָמַר רִבִּי שִׁמְעוֹן, הַאי ב"נ דְּנָטִיל גִּלְגוּלָא דְּנִשְׁמְתָא, וְלָא זָכֵי דְּיִתְתָּקַּן בֵּיהּ, כְּאִילּוּ מְשַׁקֵּר בְּקוּשְׁטָא דְּמַלְכָּא. וַאֲנָא קָרֵינָּא עָלֵיהּ הַאי קְרָא אוֹ מָצָא אֲבֵידָה וְכִחֶשׁ בָּהּ וְנִשְׁבַּע עַל שָׁקֶר. וְכִחֶשׁ בָּהּ, טַב לֵיהּ דְּלָא אִבְרֵי.
Rabbi Shimon said: When the soul of a person reincarnates, MEANING A SECOND TIME AROUND, without gaining merits to be changed for the better, it is as though he betrays the truth of the King and I apply to him the verse, ."..or has found that which was lost, and have lied concerning it, and have sworn falsely..." (Vayikra 5:22). "And have lied concerning it," MEANING TO THE SOUL, it would have been better for him had he not been created, FOR IT WOULD HAVE BEEN BETTER HAD HE NOT REINCARNATED INTO THIS WORLD.
Pinchas: Verse 8
תָּנֵינָן צַדִּיק גָּמוּר, אֵינוֹ נִדְחֶה. וְצַדִּיק שֶׁאֵינוֹ גָּמוּר, נִדְחֶה. מַאן הוּא צַדִּיק גָּמוּר, וּמַאן הוּא צַדִּיק שֶׁאֵינוֹ גָּמוּר, וְכִי מַאן דְּלָא שְׁלִים בְּמִלּוֹי, צַדִּיק אִקְרֵי. אֶלָּא, צַדִּיק גָּמוּר, יְדִיעַ, דְּהָא לָא נָטִיל גִּלְגוּלִין עַקִימִּין, וּבְאַחֲסַנְתֵּיה בָּנֵי בִּנְיָין, וְאַתְקִין שׁוּרִין, וְחָצַב בֵּירִין, וְנָטַע אִילָנִין.
We have learned: A totally righteous person is not put off BY AN EVIL PERSON AND MAY CHALLENGE HIM, but one who is not totally righteous is held back AND IS FORBIDDEN TO CHALLENGE AN EVIL PERSON. HE ASKS, Who is totally righteous? And who is incompletely righteous? And could it be that one who is not perfect in his deeds is nevertheless called 'righteous,' THAT IS, THAT YOU REFER TO HIM AS AN INCOMPLETE RIGHTEOUS? FOR SOMEONE WHO IS LACKING IN HIS DEEDS, ACCORDING TO HOW THEY SHOULD BE, OUGHT TO BE CALLED 'EVIL.' HE ANSWERS, it is known that a totally righteous person is one who has not undergone crooked incarnations THAT IS, HE IS NOT INCARNATED and within his OWN inheritance he constructs edifices, puts up walls, digs wells and plants trees. THAT IS TO SAY, ALL THE GOOD DEEDS THAT HE DID PERTAIN TO HIM, FOR HE HAS NO NEED OF IMPROVING OTHERS.
Pinchas: Verse 9
צַדִיק שֶׁאֵינוֹ גָּמוּר, דְּבָנֵי בִּנְיָין בְּאַחֲסַנְתָּא אָחֳרָא, חָפַר בָּהּ בֵּירִין, וְאַעְדָּר, הָא אַתְקִין אַבְנֵי יְסוֹדָא כְּמִלְּקַדְּמִין, וְאַעְמַל בָּהּ, וְלָא יָדַע אִי אִשְׁתְּאַר דִּילֵיהּ. מִסִּטְרָא דִּילֵיהּ, טַב וְצַדִיק אִקְרֵי. וּמִסִּטְרָא דְּהַהוּא אַחֲסַנְתָּא, לָאו הָכִי.
An incompletely righteous person IS one who constructs edifices on someone else's inheritance, THAT IS TO SAY, WHOSE SOUL IS ON ITS SECOND INCARNATION BECAUSE HE WAS WICKED THE FIRST TIME, WITH THE RESULT THAT ALL HIS GOOD DEEDS ARE NEEDED TO REPAIR THE SOUL FROM THE FIRST TIME THAT IT CAME INTO THE WORLD, AND SO HIS EDIFICES ARE BUILT WITHIN SOMEONE ELSE'S INHERITANCE. He digs wells within it and cultivates it, restores the foundation stones to the way they were, and labors there, but does not know whether it will remain his. For in terms of himself, THAT IS, ACCORDING TO HIS DEEDS IN THIS INCARNATION, he is good, and is considered righteous person. But in terms of the legacy, THAT IS, IN TERMS OF HIS DEEDS ON THE FIRST TIME HE CAME INTO THE WORLD, he is not so. THAT IS TO SAY, HE HAS NOT YET REMEDIED THE EFFECTS OF THE SINS COMMITTED THE FIRST TIME.
Pinchas: Verse 10
לב"נ דְּבָנֵי בִּנְיָין שְׁפִּירָן, יָאָן לְמֵחֱזֵי, אִסְתָּכַּל בִּיסוֹדָא, וְחָמֵי לֵיהּ שְׁקִיעַ עֲקִימָא מִכָל סִטְרִין. הָא בִּנְיָינָא לָא שְׁלִים, עַד דְּסָתַר לֵיהּ, וְאַתְקִין לֵיהּ כְּמִלְּקַדְּמִין. מִסִּטְרָא דְּהַהוּא בִּנְיָינָא דִּילֵיהּ, אִשְׁתְּכַח טַב וְשַׁפִּיר. מִסִּטְרָא דִּיְסוֹדָא, בִּישׁ וְעָקִים. וּבְגִין כַּךְ, לָא אִקְרֵי עוֹבָדָא שְׁלִים, לָא אִקְרֵי בִּנְיָינָא שְׁלִים. בג"כ צַדִיק שֶׁאֵינוֹ גָּמוּר אִקְרֵי, וְנִדְחֶה. וע"ד כְּבַלַּע רָשָׁע צַדִּיק מִמֶּנּוּ.
HE IS LIKENED TO a man who constructs beautiful and attractive buildings. Look at the foundation and see how it is sunken and twisted in all directions. The building will not be perfect until he has demolished it and rebuilt it as it was, NAMELY, AS IT SHOULD BE. Thus in terms of the superstructure of the building that he constructed, everything was good and fine but in terms of the edifice's foundation it is bad and twisted, and for this reason is not referred to as a perfect deed, and not considered a perfect building. AND SO IT IS WITH THE INCARNATED MAN. ALTHOUGH IN TERMS OF HIS DEEDS HE IS RIGHTEOUS, NEVERTHELESS, SINCE HE HAS NOT YET REMEDIED THE EFFECTS OF THE SINS HE COMMITTED THE FIRST TIME THAT HE CAME INTO THE WORLD, he is called 'an incompletely righteous person' because of it and he is held back BY A WICKED MAN. And about this SCRIPTURE SAYS, "When the wicked devours the man that is more righteous than he" (Chavakuk 1:13).
Pinchas: Verse 11
ת"ח, מַאן דִּמְקַנֵּא לִשְׁמָא קַדִישָׁא דְקוּדְשָׁא בְּרִיךְ הוּא, דַּאֲפִילּוּ לָא יִזְכֵי לַגְּדּוּלָה, וְלָא אִתְחֲזֵי לָהּ, רָוַוח לָהּ וְנָטִיל לָהּ. פִּנְחָס לָא אִתְחֲזֵי לֵיהּ בְּהַהוּא זִמְנָא, וּבְגִין דְּקִנֵּא לִשְׁמָא דְּמָארֵיהּ, רָוַוח לְכֹלָּא, וְסָלִיק לְכֹלָּא, וְאִתְתָּקַּן בֵּיהּ כֹּלָּא וְזָכָה לְאִשְׁתַּמְּשָׁא בִּכְהוּנָה עִלָּאָה. מֵהַהִיא שַׁעֲתָא, פִּנְחָס בֶּן אֶלְעָזָר בֶּן אַהֲרֹן הַכֹּהֵן, דְּאַשְׁלִים לִתְרֵין דַּרְגִּין, בְּגִין דְּקַנֵּא לִשְׁמָא דְּמָארֵיהּ, דְּאִתְתְּקַן מַה דְּאִתְעַקָּם.
Come and see: One who is zealous for the Holy Name of the Holy One, blessed be He, even if he is not designated for greatness and is not worthy of it, he earns it and gains it. Pinchas was not worthy OF THE PRIESTHOOD at that time, but because he was zealous for the name of his Master, he earned everything and rose to the highest position, and everything was put right within him, and he was privileged to serve in the supreme priesthood. From then on he was referred to as Pinchas the son of Elazar, the son of Aaron the priest, WITH THE WORD 'SON' OCCURRING TWICE since he completed two levels, THAT IS, HE MADE GOOD FOR HIMSELF AND ALSO FOR THE SOULS OF NADAV AND ABIHU WHICH HAD INCARNATED IN HIM, WHO ARE THE SONS OF AARON AND IT IS THEREFORE WRITTEN "THE SON OF ELAZAR, THE SON OF AARON." And this was because he was zealous for the name of his Master and put the wrong right, FOR HE CORRECTED HIMSELF AND ALSO THE ASPECT OF THE SOULS OF NADAV AND ABIHU THAT WERE INCARNATED IN HIM.
Pinchas: Verse 12
רִבִּי יְהוּדָה פָּתַח וְאָמַר, שָׁמְרָה נַפְשִׁי כִּי חָסִיד אָנִי הוֹשַׁע עַבְדְךָ וְגוֹ.' סוֹפֵיהּ דִּקְרָא אִית לְאִסְתַּכְּלָא, וּלְבָתַר קְרָא כֹּלָּא, סוֹפֵיהּ דִּקְרָא כְּתִיב, הַבּוֹטֵחַ אֵלֶיךָ, הַבּוֹטֵחַ בָּךְ מִבָּעֵי לֵיהּ, מַאי הַבּוֹטֵחַ אֵלֶיךָ. אֶלָּא כִּבְיָכוֹל דָּוִד מִבְטַח לֵיהּ, דְּלָא יַעְבַּר לֵיהּ פַּלְגוּת לֵילְיָא בְּשִׁנְתָּא, כְּמָה דִּכְתִּיב חֲצוֹת לַיְלָה אָקוּם לְהוֹדוֹת לָךְ. קַמְתִּי מִבָּעֵי לֵיהּ. אֶלָּא, אָקוּם, וְאֶתְקְשַׁר בָּךְ לְעָלְמִין.
Rabbi Yehuda began: "Preserve my soul; for I am pious: Save Your servant..." (Tehilim 86:2). One has to look at the end of the verse, and then at the whole verse. At the end of the verse it says, "who trusts in You." HE ASKS, Should it not have said, "who trusts You?" HE ANSWERS: apparently David promised not to be asleep when midnight passed, as it is written: "At midnight I will rise to give thanks to You" (Tehilim 119:62). He should have said, "I arose," but THE MEANING IS, I will arise and be bound to You forever.
Pinchas: Verse 13
שָׁמְרָה נַפְשִׁי, שְׁמוֹר מִבָּעֵי לֵיהּ. וְהָא תָּנֵינָן דְּלֵית אָת בְּאוֹרַיְיתָא דְּלָא אִית בָּהּ רָזִין עִלָּאִין וְיַקִּירִין. שָׁמְרָה. לְקוּדְשָׁא בְּרִיךְ הוּא קָאָמַר, שָׁמְרָה לְהַהוּא חוּלָקָא, דְּאִתְאֲחָד בֵּיהּ נָפֶשׁ. דְּכַד נַפְשָׁא נָפְקָאת מֵהַאי עָלְמָא, אַתְיָא לְמֵירַת עָלְמָא דְּאָתֵי. אִי זָכֵי, כַּמָה חֵילִין עִלָּאִין נָפְקִין לָקֳבְלָא, וּלְנַטְרָא לָהּ, וּלְאַעֲלָא לָהּ בְּמָדוֹרָא דְּדוּכְתָהָא, וְהַאי ה' נָטִיל לָהּ, לְאִתְאַחֲדָא עִמָּהּ בְּרֵישׁ יַרְחֵי וְשַׁבַּתֵּי.
HE ASKS WHY IT say, "Preserve (Heb. shomrah) my soul," when he should have used the form 'shemor,' since we have learned that there is no letter in the Torah that does not have heavenly and precious secrets. HE ANSWERS 'shomrah,' for he was saying to the Holy One, blessed be He, 'shomrah,' NAMELY SHEMOR (PRESERVE) THE HEI, for it is that same part onto which the soul holds. When the soul leaves this world it enters to inherit the domain of the World to Come. If it so merits, a number of heavenly hosts come out to greet it, guard it, and bring it into its residence in its place. That letter Hei, NAMELY MALCHUT, preserves it, so as to unite with it on new moons and Shabbatot.
Pinchas: Verse 14
וְאִי לָא זָכֵי, כַּמָה גַּרְדִּינֵי טְהִירִין אִזְדַמְּנָן לָקֳבְלָהּ, וְדָחוּ לָהּ לְבַר. וַוי לְהַהִיא נַפְשָׁא, דְּמִתְגַּלְגְּלָא בְּרֵיקָנַיָּא, כְּאַבְנָא בְּקוּסְפִיתָא. הה"ד, וְאֵת נֶפֶשׁ אוֹיְבֶיךָ יְקַלְעֶנָּה בְּתוֹךְ כַּף הַקָּלַע. וְדָוִד בָּעֵי בָּעוּתֵיהּ קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא וְאָמַר, שָׁמְרָה נַפְשִׁי, דְּלָא יִדְחוּן לָהּ לְבַר. וְכַד מָטֵי לָקֳבְלָהּ, יִפְתְּחוּן לָהּ פִּתְחִין, וּתְקַבֵּל לָהּ קַמָּךְ. כִּי חָסִיד אָנִי, וְכִי חָסִיד אִקְרֵי. א"ר יְהוּדָה, אִין. דִּכְתִיב, חַסְדֵי דָּוִד הַנֶּאֱמָנִים. בְּגִין כַּךְ שָׁמְרָה נַפְשִׁי, דְּלָא תִּשְׁבּוֹק לָהּ לְמֵהַךְ לְבַר.
But if it does not so merit, a number of angels of destruction are directed against it, and push it outside. Woe to that soul that wanders in vain as a stone in the hollow of the sling. This is what was said: "and the souls of your enemies, them shall he sling out, as out of the hollow of a sling" (I Shmuel 25:29). And David made his request before the Holy One, blessed be He, and said, "Preserve my soul" that it be not rejected, and when they come out against it, may the portals be opened for it, and may You accept it before You. "for I am pious...:" HE ASKS, was David really called 'pious?' WAS HE NOT A KING, AND WAS NOT KINGSHIP (MALCHUT) HIS CHARACTERISTIC? Rabbi Yehuda said, Yes, HE WAS CALLED 'PIOUS,' for it is written, "the sure loving promises (Heb. chassadim) of David" (Yeshayah 55:3). THAT IS, SINCE HE WAS RECEIVING CHASSADIM THAT ARE SURE, HE IS 'PIOUS' (HEB. CHASID) and this is the reason for "Preserve my soul," namely, do not abandon it to wander on the outside.
Pinchas: Verse 15
ר' יִצְחָק אָמַר, כָּל ב"נ דְּאִית לֵיהּ חוּלָקָא בְּצַדִּיק, יָרִית לְהַאי אֶרֶץ, כְּמָה דִּכְתִּיב, וְעַמֵּךְ כֻּלָּם צַדִּיקִים וְגוֹ.' וְהַאי צַדִיק חָסִיד אִקְרֵי. אָמַר דָּוִד בָּתַר דִּבְהַאי אֲתָר אֲחִידְנָא, חָסִיד אָנִי, ובג"כ שָׁמְרָה נַפְשִׁי, לְאִתְקַשְּׁרָא בָּךְ.
Rabbi Yitzchak said: Everyone who has a portion in the Righteous, NAMELY WHO GUARDS HIS COVENANT, inherits this land, THAT IS MALCHUT, as it is said: "Your people also shall be all righteous: they shall inherit the land forever" (Yeshayah 60:21). And this Righteous, WHICH IS YESOD, is called 'pious' SINCE HE BESTOWS CHASSADIM. THAT IS WHY David said, Since I am linked and holding onto that place, UNTO THE RIGHTEOUS, THEREFORE, "I am pious;" and because of this, "Preserve my soul" that it be bound up with You.
Pinchas: Verse 16
רִבִּי חִיָּיא פָּתַח, עֵדוּת בִּיהוֹסֵף שָׂמוֹ וְגוֹ.' הָא אוֹקְמוּהָ, דְּאוֹלִיף שַׁבְעִין פִּתְקִין, וְלָשׁוֹן הַקֹּדֶשׁ יַתִיר. הה"ד, שְׂפַת לֹא יָדַעְתִּי אֶשְׁמָע. אֲבָל מַאי עֵדוּת. ת"ח, בְּשַׁעֲתָא דְּאִתְּתֵיהּ דְּפוֹטִיפַר הֲוַת אֲחִידָא בֵּיהּ לְהַהִיא מִלָּה, הֲוָה יוֹסֵף עָבֵיד גַּרְמֵיהּ כְּמַאן דְּלָא יָדַע לִישָׁנָא דִּילָהּ, וְכֵן בְּכָל יוֹמָא עַד הַהִיא שַׁעֲתָא בַּתְרַיְיתָא, דִּכְתִיב וַתִּתְפְּשֵׂהוּ בְּבִגְדוֹ. מַאי וַתִּתְפְּשֵׂהוּ. אֶלָּא בְּגִין דְּעָבִיד גַּרְמֵיהּ כְּמַאן דְּלָא יָדַע לִישָׁנָא. וְרוּחַ הַקֹּדֶשׁ צָוַוח לָקֳבְלֵיהּ, לִשְׁמָרְךָ מֵאִשָׁה זָרָה מִנָּכְרִיָּה אֲמָרֶיהָ הֶחֱלִיקָה. מַאי קמ"ל. אֶלָּא כָּל מַאן דְּנָטִיר גַּרְמֵיהּ מֵהַאי, אִתְקְשַׁר בָּהּ בִּשְׁכִינְתָּא, וְאָחִיד בְּהַהוּא עֵדוּת. וּמַאי הוּא. ה' דְּאִתּוֹסַף בֵּיהּ. דִּכְתִיב, עֵדוּת בִּיהוֹסֵף שָׂמוֹ. אוּף הָכָא י' אִתּוֹסַף בְּפִנְחָס, עַל דְּקַנֵּי בְּהַאי.
Rabbi Chiya began: "This he ordained in Jehoseph for testimony, when he went out over the land of Egypt, I heard the language of him whom I had not known" (Tehilim 81:6). We have learned THAT THE ANGEL taught Joseph seventy languages, AS WERE KNOWN BY PHARAOH, but also in the Holy Tongue HE WAS greater THAN PHARAOH, FOR PHARAOH DID NOT KNOW THE HOLY TONGUE. This is meant by "I heard the language of him whom I had not known" FOR HE TAUGHT HIM LANGUAGES THAT HE HAD NOT KNOWN PREVIOUSLY. But, IF THIS IS SO, what is "testimony?" AND HE ANSWERS, Come and see: When Potiphar's wife took hold of him for the reason, Joseph made himself as one who did not know her language, and so it was each day until the last time, as it is written: "And she caught him by his garment" (Beresheet 39:12). What is the meaning of "she caught him?" Until that time he had pretended that he did not know her language, BUT THEN SHE SAW THROUGH HIM, THAT HE DID KNOW HER LANGUAGE, MEANING THAT HE UNDERSTOOD HER INTENTION. THIS IS THE MEANING OF "SHE CAUGHT HIM:" THAT SHE CAUGHT THE TRICKERY IN HIM. "HIS GARMENT (HEB. beged)," IS DERIVED FROM TRICKERY (HEB. begidah). And the Holy Spirit, THAT IS, MALCHUT, cried out to him, "That they may keep you from the strange woman, from the alien woman who makes smooth her words" (Mishlei 7:5). HE ASKS, what is this trying to teach us here? AND ANSWERS, THIS IS TEACHING US that everyone who keeps himself from such a thing AS JOSEPH DID is bound up with the Shechinah and holds on to this testimony WHICH IS MALCHUT. And which is it? This is the Hei that was added to him, as it is written: "This he ordained in Jehoseph for testimony." Also in our section, a Yud was added to the name of Pinchas because he was zealous over the same matter, THE AFFAIR OF ZIMRI, FOR THE YUD HINTS AT MALCHUT.
