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Pasook 18. from the Zohar Commentary on Parasha Noach
אֵלֶּה תּוֹלְדוֹת נֹחַ וגו', רַבִּי יְהוּדָה פָּתַח טוֹב אִישׁ חוֹנֵן וּמַלְוֶה יְכַלְכֵּל דְּבָרָיו בְּמִשְׁפָּט. טוֹב אִישׁ דָא קוּדְשָׁא בְּרִיךְ הוּא, דְּאִקְרֵי טוֹב כְּמָה דִּכְתִיב טוֹב ה' לַכֹּל, וּכְתִיב ה' אִישׁ מִלְחָמָה, לְהַאי כָּל חוֹנֵן וּמַלְוֶה, לַאֲתַר דְּלֵית לֵיהּ מִדִּילֵיהּ, וְהַהוּא אֲתַר מִנֵּיהּ אִתְּזָן. יְכַלְכֵּל דְּבָרָיו בְּמִשְׁפָּט, דְּהָא הַהוּא דָּבָר לָא אִתְּזָן, אֶלָּא בְּמִשְׁפָּט, כְּמָה דְּאַת אָמֵר צֶדֶק וּמִשְׁפָּט מְכוֹן כִּסְאֲךָ.
"These are the generations of Noah" (Beresheet 6:9). Rabbi Yehuda began his discourse on the verse: "A good man lends with a good grace; he conducts his affairs justly" (Tehilim 112:5). He said that "a good man" refers to the Holy One, blessed be He, who is called 'good', as it is written: "Hashem is good to all" (Tehilim 145:9). And it is also stated that "Hashem is a man of war" (Shemot 15:3). He is gracious and lends to "all" which is Yesod. BECAUSE Yud Hei Vav Hei, WHO IS ZEIR ANPIN, BESTOWS AND LENDS HIS ABUNDANCE OF MOCHIN UPON YESOD to the place that has nothing of its own, WHICH IS FEMALE PRINCIPLE. That place, THE FEMALE PRINCIPLE, is nourished by it, YESOD. The words, "he conducts his affairs justly" refer to the fact that THE FEMALE PRINCIPLE is nourished only according to justice, WHICH IS THE MOCHIN OF THE ILLUMINATION OF CHOCHMAH, as it is written: "Righteousness and justice are the foundation of Your throne" (Tehilim 89:15). So righteousness, which is the Female Principle, is nourished by justice.
This is teaching that each action in the physical world is based on justice. That justice may not be permanent but at that moment it is justice for the situation and people presently in the world. One needs to understand this truth on a deep level in order to become happy with their lot as the verse in Psalms says "Who is Happy?" One who is happy with one's lot.
Pasook 19. from the Zohar Commentary on Parasha Noach
דָּבָר אַחֵר טוֹב אִישׁ, דָּא צַדִּיק, דִּכְתִיב אִמְרוּ צַדִּיק כִּי טוֹב כִּי פְּרִי מַעַלְלֵיה duriם יֹאכֵלוּ. רַבִּי יוֹסֵי אֲמַר דָּא נֹחַ, דִּכְתִיב נֹחַ אִישׁ צַדִּיק. רַבִּי יִצְחָק אֲמַר דָּא שִׁבְחָא דְּשַׁבָּת, דְּבֵיהּ פָּתַח טוֹב, דִּכְתִיב טוֹב לְהוֹדוֹת לַה'.
A different meaning is that "a good man" signifies the righteous. As it is written: "Say to the righteous, that it shall be well with him (or: that he is good), for they shall eat the fruit of their doings" (Yeshayah 3:10). SO THE RIGHTEOUS ARE CALLED 'GOOD'. Rabbi Yosi said that "A GOOD MAN" alludes to Noah, as it is written: "Noah was a righteous man." Rabbi Yitzchak said that "a good man" alludes to the glory of the Shabbat, REFERRING TO THE MOCHIN OF THE DAY OF SHABBAT, because the text begins with the words: "It is a good thing to give thanks to Hashem" (Tehilim 92:2).
Read this pasook carefully. Malchut has no light of its own, yet the glory of Shabbat is a "good" man. A man is Zeir Anpin which means that A man causes the revelation of the "rest" - Noach of shabbat by his actions during the week.
Pasook 20. from the Zohar Commentary on Parasha Noach
רַבִּי חִיָּיא אֲמַר כֹּלָּא חַד וְכָלְהוֹ מִלָּה חָדָא אֲמָרוּ, וְדָא עָבִיד תּוֹלְדוֹת בְּעָלְמָא, תּוֹלְדוֹת דְּעָלְמָא מָאן אִינוּן, אִלֵּין נִשְׁמַתְהוֹן דְּצַדִּיקַיָא דְּאִינוּן אִיבָּא דְּעוֹבָדוֹי דְּקוּדְשָׁא בְּרִיךְ הוּא.
Rabbi Chiya said: It all amounts to the same thing, and they all said one thing, that THE RIGHTEOUS produces offspring in the world. HE ALSO ASKS: Who are the offspring of the world? AND HE ANSWERS: They are the souls of the righteous, as they are the fruit of the handiwork of the Holy One, blessed be He.
Yes is a truly amazing Pasook. We are taught elsewhere that HaShem has delegated control of the physical world to the Righteous People in the world. Here it says that these Righeous souls are the handiwork or have been Created by HaShem. Elsewhere it teaches that every person will become Righeous. We see here how all of these aspects intertwine and the Righeous run the world since they are the meaning of HaShem.
Pasook 21. from the Zohar Commentary on Parasha Noach
רַבִּי שִׁמְעוֹן אֲמַר, בְּשַׁעֲתָא דְּקֻדְשָׁא בְּרִיךְ הוּא מִתְעַטֵּר בְּעִטְרוֹי, מִתְעַטֵּר מֵעֵילָא וּמִתַּתָּא, מֵעֵילָא, מֵאֲתַר דַּעֲמִיקָא דְכֹלָּא, מִתְעַטֵּר מִתַּתָּא, בַּמֶּה, בְּנִשְׁמַתְהוֹן דְּצַדִּיקַיָא, כְּדֵין אִתּוֹסַף חַיִּים מֵעֵילָא וּמִתַּתָּא, וְאִתְכְּלֵל אֲתַר מִקְדְּשָׁא מִכָּל סִטְרִין, וּבֵירָא אִתְמַלְיָא, וְיַמָּא אִשְׁתְּלִים, וּכְדֵין יְהַב לְכֹלָּא.
Rabbi Shimon said: When the Holy One, blessed be He, puts on His diadems, He crowns himself from above and from below: above, by the region of absolute depth, WHICH IS ABA AND IMA, and below by the souls of the righteous. The result is that an increment of life from above and below embraces the place of sanctuary on all sides, causing the cistern to become full and the sea to be replenished, thereby providing life to all.
HaShem creates Righeous souls which correct themselves and feed everyone else.
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