It is recommended to read / study / scan the Zohar Section prior to reading the Synopsis or the Relevance discussion.
We learn about two alphabets, the large letters belonging to the World to Come and the small letters belonging to this world. As the Yud was added to the name of Pinchas the explanation becomes clear that God asked Moses to give His Shechinah to Pinchas. Next we realize that the shade of the departed Rabbi Pinchas ben Yair has been with the rabbis in their discussions, for he had spoken of those same matters while he was still alive.
The Light of Binah "“ signified by the large letters of the alphabet "“ denotes the next world of immortality, paradise, and joy. This great Light shines forth the moment we meditate upon the alphabet depicted in this mystical text. Hence, the next world now becomes our world, for darkness and death cannot prevail in the presence of Binah's Light. A person bearing a single candle can provide illumination to his friend without diminishing his own light. Similarly, the awesome spiritual Light awarded to Moses and Pinchas by virtue of their mighty spiritual deeds, now shines upon us. In addition, the Light we generate through our own visual connection is shared with all mankind. This natural and wondrous effect extends to everyone who embraces this book. Hence, spiritual Light expands exponentially in the world, extinguishing the darkness and death that have cursed our existence far too long.Finally, the secrets of the Torah, revealed by the sages all through time, are revealed everywhere as these holy men revisit our realm to unleash this hidden Light to all mankind.
Pasook 128. from the Zohar Commentary on Parasha Pinchas
אַהְדָּר הַהוּא טוּלָא דְּמִלְקַדְּמִין, וְאַזְלָא גּוֹ בֵּיתָא, כְּמוֹ דִּיּוּקְנָא דב"נ. נָפַל עַל אַנְפּוֹי ר' אַבָּא. אָמַר רִבִּי יוֹסֵי, אַדְכַּרְנָא דִּבְהַאי אַתְרָא חֲמֵינָא לֵיהּ לר' פִּנְחָס בֶּן יָאִיר, יוֹמָא חַד הֲוָה קָאֵים בְּהַאי דּוּכְתָּא, וַהֲוָה אָמַר הָכִי, פִּינְחָס בֶּן אֶלְעָזָר בֶּן אַהֲרֹן הַכֹּהֵן, בְּאָת י' זְעֵירָא.
The same shade returned again and walked around the house like an image of a man. Rabbi Aba fell on his face. Rabbi Yosi said: I recall that in this spot I saw Rabbi Pinchas ben Yair. One day he was standing on this spot and asked as follows: In the verse "Pinchas, the son of Elazar, the son of Aaron the priest" (Bemidbar 25:11): WHY IS PINCHAS HERE SPELLED with the addition of the small letter Yud?
What is a shade? Is it an Angel? or something else? It appeared in the likeness of Rabbi Pinchas Ben Yair even though he was dead. Perhaps it is his nefesh soul or something of affinity with him.
Pasook 129. from the Zohar Commentary on Parasha Pinchas
בְּגִין דִּתְרֵין אַלְפִין בֵּיתִין רְשִׁימִין, אַלְפָא בֵּיתָא דְּאַתְוָון רַבְרְבָן, וְאַלְפָא בֵּיתָא דְּאַתְוָון זְעִירָן. אַתְוָון רַבְרְבָן, אִינּוּן בְּעָלְמָא דְּאָתֵי. וְאַתְוָון זְעִירָן, אִינּוּן בְּעָלְמָא תַּתָּאָה. י' זְעֵירָא, בְּרִית קַיָּימָא קַדִּישָׁא. כֵּיוָן דְּקַנֵּי פִּנְחָס עַל בְּרִית דָּא, אִתּוֹסַף בֵּיהּ י' זְעֵירָא, רָזָא דִּבְרִית דָּא.
AND HE ANSWERS, because there are two sets of recorded alphabets, one alphabet of large letters and one of small letters. AND HE EXPLAINS: the large letters belong to the World to Come AND ARE IN THE ASPECT OF BINAH, WHICH IS CALLED 'THE WORLD TO COME', while the small letters belong to this world AND ARE OF THE ASPECT OF MALCHUT, WHICH IS CALLED 'THIS WORLD'. HERE LIES THE REASON FOR the small letter Yud, which is a sign of the Holy Covenant, NAMELY MALCHUT. Since Pinchas was zealous for this Covenant, a small Yud was added to him, which is the secret of this Covenant, NAMELY MALCHUT.
Please note that the idea of letters being added to Names is still used today. Sometimes people just change the spelling of their name. Then their energy changes. This is related to the concept of spiritual affinity. Spiritual affinity is similarity of form. The closer in spiritual essences one thing is to another the closer their similarity of form and their affinity. If this becomes close enough there is no separation between the two spiritual entities.
Pasook 130. from the Zohar Commentary on Parasha Pinchas
בְּהַהוּא שַׁעֲתָא, אָמַר קוּדְשָׁא בְּרִיךְ הוּא, מָה אַעְבִּיד עִם מֹשֶׁה, בְּרִית דָּא מִמֹּשֶׁה הֲוֵי, וְכַלָּה דִּילֵיהּ הֲוֵי. גְּנַאי הוּא לְמֵיהַב לֵיהּ לְאַחֲרָא, בְּלָא דַּעְתָּא וּרְעוּתָא דְּמֹשֶׁה, לָאו יָאוּת הוּא. שָׁארִי קוּדְשָׁא בְּרִיךְ הוּא וְאָמַר לְמֹשֶׁה, מֹשֶׁה, פִּנְחָס בֶּן אֶלְעָזָר בֶּן אַהֲרֹן הַכֹּהֵן. א"ל מֹשֶׁה, רבש"ע מַהוּ. א"ל, אַנְתְּ הוּא דְּמַסְרַת נַפְשָׁךְ עַל יִשְׂרָאֵל דְּלָא יִשְׁתֵּצוּן מִן עָלְמָא בְּכַמָּה זִמְנִין, וְאִיהוּ הֵשִׁיב אֶת חֲמָתִי מֵעַל בְּנֵי יִשְׂרָאֵל וְגוֹ'. אָמַר מֹשֶׁה מַה אַתְּ בָּעֵי מִנִּי, הָא כֹּלָּא דִּידָךְ.
At that time, the Holy One, blessed be He, said: What can I do with Moses, for this Covenant came from Moses, and the bride, WHO IS MALCHUT, is his. It is not nice to give her, MALCHUT, to another, unless Moses knows about it and desires it. It is not proper. The Holy One, blessed be He, started by saying to Moses: 'Moses, "Pinchas, the son of Elazar, the son of Aaron the priest."' Moses asked Him: Master of the Universe, what of him? THE HOLY ONE, BLESSED BE HE, answered him: 'You are the one who has given your soul for Yisrael a number of times so that they should not disappear from the world, while he, PINCHAS, "has turned My wrath away from the children of Yisrael"'(Bemidbar 25:11). Moses said: What do You want of me? Is not everything Yours? AND IF YOU WANT TO CAUSE MALCHUT TO REST ON HIM, WHO CAN TELL YOU WHAT YOU SHOULD DO?
Moshe has exchanged his wife Zipporah for the Shechina. This Pasook is validating the relationship of Moshe to the Shechina. HaShem is telling Moshe you control the Shechina. i have given her to you, by giving you the tools of control. i would like to connect Pinchas to her as well. Not all of her since she is yours but the essence of Peace and Serenity. That is what is being said here in my opinion.
Pasook 131. from the Zohar Commentary on Parasha Pinchas
א"ל, הָא כֹּלָּא דִּידָךְ הִיא, אֵימָא לֵיהּ דְּתִשְׁרֵי בְּגַוֵיהּ. אָמַר מֹשֶׁה, הָא בְּלִבָּא שְׁלִים תְּהֵא לְגַבֵּיהּ. א"ל אֵימָא אַנְתְּ בְּפוּמָךְ, וְאָרִים קַלָךְ, דְּאַנְתְּ מָסַר לֵיהּ בִּרְעוּתָא, בְּלִבָּא שְׁלִים. הה"ד, לָכֵן אֱמוֹר, אַתְּ אֵימָא בִּרְעוּתָא, הִנְנִי נוֹתֵן לוֹ אֶת בְּרִיתִי שָׁלוֹם. מֹשֶׁה הֲוָה אָמַר הִנְנִי נוֹתֵן לוֹ וְגוֹ', דְּאִילּוּ קוּדְשָׁא בְּרִיךְ הוּא, ה"ל לְמֵימַר לָכֵן אֱמוֹר לוֹ הִנְנִי נוֹתֵן לוֹ אֶת בְּרִיתִי שָׁלוֹם, אֲבָל לָא כְּתִיב אֶלָּא לָכֵן אֱמוֹר. וְאִי תֵּימָא, דְּאִתְעַבְּרַת מִן מֹשֶׁה. לָא. אֶלָּא כְּבוּצִינָא דָּא דְּאַדְלִיקוּ מִינָהּ, דָּא יָהִיב וְאַהֲנֵי, וְדָא לָא אִתְגָּרַע מִנָּהּ.
Said THE HOLY ONE, BLESSED BE HE, TO MOSES: 'Here: it is all yours! You tell PINCHAS THAT MY SHECHINAH will rest within him.' Moses said: In all sincerity, let MALCHUT be with him. Said THE HOLY ONE, BLESSED BE HE, 'You tell him yourself, and in a loud voice, that you are handing THE SHECHINAH over to him, willingly and sincerely. Thus the verse "Wherefore say" ...“ you say it willingly â€“ "Behold, I give to him My covenant of peace" (Ibid. 12). Moses started to say: "Behold I give to him..." For if IT WAS REFERRING TO the Holy Blessed One, what should have been said was: 'Wherefore say to him, Behold, I give to him my covenant of peace'. But this is not written, but rather "Wherefore say" WITHOUT 'TO HIM', THE MEANING BEING THAT MOSES WAS COMMANDED TO SAY IT. Should you suggest that THE SHECHINAH was completely removed and taken away from Moses AND GIVEN TO HIM, you would be wrong, for it is like a candle that is used to light something else. The one gains the benefit of the light, while the other does not diminish.
i struggle with this Pasook. How is it possible that HaShem gave his bride - his female to two other men? Moshe and Pinchas. This is difficult for me to relate to and to understand.
Pasook 132. from the Zohar Commentary on Parasha Pinchas
אָתָא הַהוּא טוּלָא, וְיָתִיב, וְנָשִׁיק לֵיהּ. שָׁמְעוּ חַד קָלָא דַּהֲוָה אָמַר, פְּנוּן אֲתָר, פְּנוּן אֲתָר לר' פִּנְחָס בֶּן יָאִיר, דְּאִיהוּ גַּבַּיְיכוּ. דְּתָנֵינָן, דְּכָל אֲתָר דְּצַדִּיקָא אִתְחַדָּשׁ בֵּיהּ מִלֵּי דְּאוֹרַיְיתָא, כַּד אִיהוּ בְּהַהוּא עָלְמָא, פָּקִיד לְהַהוּא אֲתָר, וְאָתֵי לֵיהּ לְגַבֵּיהּ. וכ"ש כַּד שָׁרָאן בְּגַוֵּויהּ צַדִּיקַיָּיא אָחֲרָנִין. לְחָדְתָּא בְּהַהוּא אֲתָר, דְּאַמְרִין מִלֵּי דְּאוֹרַיְיתָא. כְּגַוְונָא דָּא דַּהֲוָה אָתֵי ר' פִּנְחָס בֶּן יָאִיר לְמִפְקַּד לְאַתְרֵיהּ, וְאַשְׁכַּח אִלֵּין צַדִּיקַיָּיא מְחַדְתִּין מִלִּין דְּאוֹרַיְיתָא, וְאִתְחַדָּשׁ כְּמִלְּקַדְּמִין, הַהוּא מִלָּה דר' פִּנְחָס בֵּן יָאִיר קַמֵּיהּ.
The same shade came, sat down, and kissed him. They heard a certain voice saying: Make room, make room for Rabbi Pinchas ben Yair, for he is among you. As we have learned: in every place where a righteous man made a new interpretation of a matter in the Torah while he was in this world, he comes from the World to Come and visits that place. And this is even more likely when there are other righteous men in that place, deriving new interpretations and speaking about the Torah. And so it was that Rabbi Pinchas ben Yair came to visit his place and found there a number of righteous men revealing new interpretations of the Torah, and that matter was renewed again in the presence of Rabbi Pinchas ben Yair. IN OTHER WORDS, THAT SAME TORAH MATTER THAT RABBI PINCHAS HAD SPOKEN OF WAS REESTABLISHED IN HIS PRESENCE WHEN YOU MENTIONED IT IN HIS NAME.
chanoch adds: This is why it is so important to quote the source of the living Torah. If you know where and from who your Torah tidbit comes from then it is imperative that you reveal it. This is because it is like calling the person back to the earth to teach you this item. Also we still need to understand what is a shade?
Pasook 133. from the Zohar Commentary on Parasha Pinchas
א"ר אַבָּא, יָאוּת מִלָּה דְּרִבִּי פִּנְחָס בֶּן יָאִיר, דְּהָא לָא כְּתִיב לָכֵן הִנְנִי נוֹתֵן, אֶלָּא לָכֵן אֱמוֹר הִנְנִי נוֹתֵן לוֹ. וְכִי מִלָּה דָּא הֲוָה גְּנִיזָא מֵחַסִידָא דָּא תְּחוֹת יְדָךְ, וְלָא הֲוֵית אָמַר. זַכָּאָה חוּלָקָנָא, דְּזָכֵינָא לְמֶהֱוֵי בְּסִיַּעְתָּא דְּטוּלָא קַדִּישָׁא הָכָא.
Rabbi Aba said: This interpretation of Rabbi Pinchas ben Yair is very nice, for it is indeed not written: 'Wherefore I give', but "Wherefore say, Behold, I to give to him," MEANING THAT MOSES WAS COMMANDED TO SAY TO HIM, AS NOTED ABOVE. And just to think that this matter was hidden with you from that devout man, and you said nothing UNTIL NOW. Happy is our portion that we were privileged to be here with the help of the holy shade.
Why do you think that HaShem would not talk to Pinchas after the killing of Cosbi and Shimri? Did Pinchas have training in prophecy so that there was communication before the zealous action? We do not know. Yet this Pasook is telling us Moshe was told to relay HaShem's Approval of the action. An interesting insight from this Pasook.
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