25. The Yud in Pinchas was put in him to enjoin the letters only when he has been zealous for the Holy One, blessed be He, and came to straighten that which was crooked upon seeing the sign of the member of the Holy Covenant that Zimri inserted into another territory. NADAB AND ABIHU were corrected here from their earlier deviation, for NADAB AND ABIHU deviated in a foreign female, as it is written, "When they offered a foreign fire" (Bemidbar 3:4). They were corrected through the foreign woman THAT PINCHAS SLEW, as it is written, "And has married the daughter of a strange El" (Malachi 2:11). Just as in the first case there was a foreign fire, here too was a foreign woman.
25. וְיוֹ"ד דְּפִנְחָס, לָא אִתְיְיהִיב בֵּיהּ לְחַבְּרָא אַתְוָון, אֶלָּא בְּשַׁעֲתָא דְּקַנֵּי לְקוּדְשָׁא בְּרִיךְ הוּא, וְאָתָא לְיַשְּׁרָא עֲקִימָא, דְּחָמָא דְּהַאי אָת בְּרִית קַדִּישָׁא, עָיֵיל זִמְרִי בִּרְשׁוּתָא אָחֳרָא. וּבְמָּה דְּאִתְעַקָּם בְּקַדְמֵיתָא, אִתְתָּקַן הָכָא. בְּנוּכְרָאָה אִתְעַקָּם בְּקַדְמֵיתָא, דִּכְתִּיב, בְּהַקְרִיבָם אֵשׁ זָרָה, הָכָא בְּנוּכְרָאָה, אִתְתָּקַן, כְּמָה דִּכְתִיב, וּבָעַל בַּת אֵל נֵכָר. מַה לְהַלָּן אֵשׁ זָרָה, אַף כָּאן נָמֵי אִשָׁה זָרָה.
26. HE QUESTIONS: What is apparent here, MEANING WHAT IS THE CONNECTION BETWEEN A FOREIGN FIRE TO A FOREIGN WOMAN? HE ANSWERS: At the beginning, they brought near TO THE HOLINESS something that was far removed FROM HOLINESS AND DEFILED THE HOLINESS, as it is written, "When they offered a foreign fire." Here too, Zimri COMMITTED THE VERY SAME SIN in that he brought near THAT which was far FROM HOLINESS (NAMELY, THE FOREIGN WOMAN TO THE HOLINESS) BECAUSE he brought near the name of the King, THE SIGN OF THE HOLY COVENANT, to the distant one - NAMELY, THE FOREIGN WOMAN. Immediately, "When Pinchas, the son of Elazar, the son of Aaron the priest, saw it, he rose up from among the congregation" (Bemidbar 25:7). At this point, he corrected the earlier crookedness. Then the Yud was added to his name to enjoin the letters together, THE SECRET OF YESOD THAT CONNECTS ZEIR ANPIN WITH MALCHUT. Thus, he was promised peace, WHICH IS YESOD REFERRED TO AS PEACE, as it is written, "Wherefore say, Behold, I give to him My covenant of peace" (Ibid. 12), My very covenant, NAMELY YESOD.
26. מַאי אִתְחֲזֵי הָכָא. אֶלָּא בְּקַדְמֵיתָא רְחִיקָא קְרִיבוּ, דִּכְתִּיב, בְּהַקְרִיבָם אֵשׁ זָרָה. אוּף הָכָא זִמְרִי, הֲוָה קָרִיב רְחִיקָא, שְׁמָא דְּמַלְכָּא, הֲוָה קָרִיב גַּבֵּי רְחִיקָא, מִיַּד, וַיַרְא פִּנְחָס בֶּן אֶלְעָזָר בֶּן אַהֲרֺן הַכֺּהֵן וַיָּקָם מִתּוֹךְ הָעֵדָה. הָכָא אַתְקִין עֲקִימָא דְּקַדְמֵיתָא, כְּדֵין אִתְיְיהִיב יוֹ"ד בִּשְׁמֵיהּ לְחַבְּרָא אַתְוָון כַּחֲדָא, וְאִתְבְּשַׂר בְּשָׁלוֹם, דִּכְתִּיב, לָכֵן אֱמוֹר הִנְנִי נוֹתֵן לוֹ אֶת בְּרִיתִי שָׁלוֹם. בְּרִיתִי מַמָּשׁ.
27. HE ASKS: What is this 'peace' we speak of here WHEN IT SAYS, "BEHOLD, I GIVE TO HIM MY COVENANT OF PEACE?" HE ANSWERS: At first they sinned against this Sfirah, YESOD, BY OFFERING FOREIGN FIRE, AS EARLIER MENTIONED. They damaged this Sfirah in instigating a quarrel BETWEEN ZEIR ANPIN AND MALCHUT, AS IT IS WRITTEN ABOVE. Now that it is corrected, it is written, "Behold I give him My covenant of peace," My actual covenant, NAMELY THE SFIRAH OF YESOD WHICH GOES BY THE NAME COVENANT. It will be at peace with him, NAMELY THE PEACE BETWEEN ZEIR ANPIN AND MALCHUT. For this reason, a small Yud was added to his name, WHICH HINTS AT YESOD, which is of the small letters to show that what was earlier crooked has already been corrected, MEANING THAT YESOD WHICH WAS CURVED EARLIER HAS BEEN STRAIGHTENED, AS WAS SAID BEFORE, and now MALCHUT is perfected through YESOD. Rabbi Elazar kissed his hands and said: Blessed is the Merciful One for allowing me to ask this thing so it should not get lost from me.
27. מַאי שָׁלוֹם הָכָא, אֶלָּא בְּהַהוּא כִּתְרָא, חָבוּ בְּקַדְמֵיתָא, בְּהַהוּא כִּתְרָא, אַתְּעֲרוּ קְטָטוּתָא בְּקַדְמֵיתָא, וְהַשְׁתָּא דְּאִתְתְּקַן, כְּתִיב הִנְנִי נוֹתֵן לוֹ אֶת בְּרִיתִי שָׁלוֹם. בְּרִיתִי מַמָּשׁ, תְּהֵא עִמֵּיהּ בְּשָׁלוֹם, וּבְגִין כַּךְ, אִתְיְיהִיב יוֹ"ד זְעֵירָא בִּשְׁמֵיהּ, דְּהָא מֵאַתְוָון זְעִירָאן הִיא, לְאַתְחֲזָאָה דְּהָא אִתְתָּקַּן מַה דְּאִתְעַקָּם בְּקַדְמֵיתָא, וְהָא אַשְׁלִימַת עִמֵּיהּ. אָתָא ר' אֶלְעָזָר וְנָשִׁיק יְדוֹי. אָמַר, בְּרִיךְ רַחֲמָנָא דְּשָׁאִילְנָא הַאי מִלָּה, וְלָא אִתְאֲבִיד מִנַּאי.
85. Rabbi Shimon said further, this Zot keeps everyone who merits to learn Torah and keep Zot, NAMELY MALCHUT, and makes another covenant with him, in addition to the existing covenant, that she will not part from him, from his children or grandchildren eternally. This is the meaning of the verse, "As for me, this is My covenant with them..." (Yeshayah 59:21). They sat down to eat. As they were eating, Rabbi Shimon said to his friends: Each one of you should say some new thoughts of the Torah at the table in the presence of Rabbi Pinchas.
85. תּוּ אָמַר ר"ש, כָּל ב"נ דְּזָכֵי לְמֵילַף אוֹרַיְיתָא, וְנָטִיל לָהּ לְהַאי זֺאת. הַאי זֺאת נְטִירַת לֵיהּ, וְגָזַר עִמֵּיהּ קַיְּימָא עַל קַיְּימָא דִּילֵיהּ, דְּלָא יִתְעֲדֵי מִנֵּיהּ, וּמִן בְּנוֹהִי וּמִן בְּנֵי בְּנוֹהִי לְעָלְמִין. הה"ד, וַאֲנִי זֺאת בְּרִיתִי אוֹתָם וְגוֹ.' יָתְבוּ לְמֵיכַל. עַד דְּאָכְלוּ, אר"ש לְחַבְרַיָּיא, כָּל חַד וְחַד לֵימָא מִלָּה חַדְתָּא דְּאוֹרַיְיתָא. עַל פָּתוֹרָא, לְקָמֵיהּ דר' פִּנְחָס.
182. "And there shall be no man in the Tent of Meeting." Rabbi Yitzchak said, "Then will I remember My covenant with Jacob, and also My covenant with Isaac..." (Vayikra 26:42). This verse has been explained. Come and see: When Yisrael are in exile, it is as if the Holy One, blessed be He, is with them in exile, as the Shechinah never forsakes them. When Yisrael were in exile in Babylon, the Shechinah resided among them and returned with them from exile. In the merits of these righteous people who remained in the land, She resided in the land and never left them. Rabbi Yehuda said: Then the Queen returned to the King and all returned TO BE IN the banquet of joy of the king. For this, they are called the men of the Great Assembly. The Great Assembly surely, AS MALCHUT CALLED ASSEMBLY RETURNED FROM ITS DIMINISHED STATUS DURING THE EXILE TO REGAIN HER PROMINENCE.
182. תָּאנָא, וְכָל אָדָם לֹא יִהְיֶה בְּאֺהֶל מוֹעֵד, רִבִּי יִצְחָק פָּתַח, וְזָכַרְתִּי אֶת בְּרִיתִי יַעֲקֺב וְאַף אֶת בְּרִיתִי יִצְחָק וְגוֹ,' וְהַאי קְרָא אוּקְמוּהָ. תָּא חֲזֵי, בְּשַׁעֲתָא דְּיִשְׂרָאֵל בְּגָלוּתָא, כִּבְיָכוֹל קוּדְשָׁא בְּרִיךְ הוּא עִמְּהוֹן בְּגָלוּתָא, דְּהָא שְׁכִינְתָּא לָא אִתְעָדֵי מִנַּיְיהוּ לְעָלְמִין. ת"ח, בְּזִמְנָא דְּיִשְׂרָאֵל אִשְׁתְּכָחוּ בְּגָלוּתָא דְּבָבֶל, שְׁכִינְתָּא בֵּינַיְיהוּ שַׁרְיָא, וְתָאבָת עִמְּהוֹן מִן גָּלוּתָא. וּבִזְכוּת אִינּוּן צַדִּיקַיָּיא דְּאִשְׁתָּאָרוּ בְּאַרְעָא, שָׁארַת בְּאַרְעָא, וְלָא אַעְדֵּי מִנַּיְיהוּ לְעָלְמִין. א"ר יְהוּדָה, דְּאִתְהַדְּרַת מַטְרוֹנִיתָא בְּמַלְכָּא, וְאִתְהַדָּר כֺּלָּא בְּהִלּוּלָא דְּמַלְכָּא, בְּג"כ אִקְרוּן אַנְשֵׁי כנה"ג, כנה"ג וַדַּאי.
183. We have learned that whenever Yisrael are in exile and are found worthy, the Holy One, blessed be He, hastens His mercy for them and draws them out from exile. If they are not found worthy, He keeps them in exile until the time He originally decreed. If that time arrives yet they are not worthy OF REDEMPTION, the Holy One, blessed be He, is mindful of the glory of His Name, and does not forget them in exile. This is the meaning of the verse, "Then will I remember My covenant with Jacob..." (Vayikra 26:42). For they are everyone's Patriarchs, REFERRING TO CHESED, GVURAH AND TIFERET, the secret of the Holy Name, YUD HEI VAV HEI, AS HE IS MINDFUL OF THE GLORY OF HIS NAME.
183. תָּאנָא, בְּכָל זִמְנָא דְּיִשְׂרָאֵל בְּגָלוּתָא, אִי אִינּוּן זַכָּאִין, קוּדְשָׁא בְּרִיךְ הוּא אַקְדִּים לְרַחֲמָא עָלַיְיהוּ, וּלְאַפָּקָא לוֹן מִגָּלוּתָא. וְאִי אִינּוּן לָא זַכָּאִין, מְעַכֵּב לוֹן בְּגָלוּתָא, עַד הַהוּא זִמְנָא דְּאִתְגְּזַר. וְכַד מָטָא זִמְנָא, וְאִינּוּן לָא אִתְחַזְיָין, קוּדְשָׁא בְּרִיךְ הוּא אַשְׁגַּח לִיקָרָא דִּשְׁמָיָא, וְלָא אַנְשֵׁי לְהוּ בְּגָלוּתָא, הה"ד וְזָכַרְתִּי אֶת בְּרִיתִי יַעֲקֺב וְגוֹ.' אִלֵּין אֲבָהָן דְּכֺלָּא, רָזָא דִּשְׁמָא קַדִּישָׁא.
184. Rabbi Chiya said: What is the reason that Jacob is MENTIONED first in the verse, AS IT READS, "THEN WILL I REMEMBER MY COVENANT WITH JACOB" AND LATER ISAAC AND LATER ABRAHAM? HE ANSWERS: Jacob, TIFERET, is the principal of the fathers, AS TIFERET ABSORBS WITHIN IT CHESED AND GVURAH, ALSO KNOWN AS ABRAHAM AND ISAAC. He is the holy tree, MEANING ZEIR ANPIN THAT INCLUDES ALL SIX ENDS. As such, the Vav of the Holy Name YUD HEI VAV HEI holds to him, so we pronounce Jacob with a Vav. Rabbi Yitzchak said: Vav FULLY SPELLED with all its letters HAS THE NUMERICAL VALUE OF THIRTEEN, NAMELY the thirteen attributes OF MERCY, AS JACOB, BEING ZEIR ANPIN, inherits the inheritance of the thirteen springs of the Holy sealed spring KNOWN AS ARICH ANPIN. FROM HIS BEARD ARE DRAWN THIRTEEN CORRECTIONS TO ZEIR ANPIN CALLED JACOB AND FOR THIS REASON, JACOB IS SPELLED WITH VAV.
184. רִבִּי חִיָּיא אָמַר, מַאי טַעֲמָא יַעֲקֺב קַדְמָאָה הָכָא. אֶלָּא, בְּגִין דְּיַעֲקֺב כְּלָלָא דַּאֲבָהָן, וְהוּא אִילָנָא קַדִּישָׁא. בְּג"כ, ו' דִּשְׁמָא קַדִּישָׁא בֵּיהּ אֲחִידָא, וְהָכִי קָרֵינָן יַעֲקוֹב בְּו.' ר' יִצְחָק, אָמַר וָא"ו בְּאַתְווֹי י"ג מְכִילָן, דְּיָרִית יְרוּתָא די"ג מַבּוּעִין דְּמַבּוּעָא סְתִימָא קַדִּישָׁא.
301. If it is so to Yisrael, THAT TORAH IS NOT TO BE REVEALED BUT TO ONE WHO IS IN THE UPPER LEVEL, it is all the more so with the idolatrous nations. If one gives to all those who are uncircumcised even a single letter of the Torah, it is considered as if he devastated the world and was false to the name of the Holy One, blessed be He. It is all dependent upon this, CIRCUMCISION. One is bound to the other, TORAH IS CONNECTED TO CIRCUMCISION, as it is written, "If My covenant be not day and night, it were as if I had not appointed the ordinances of heaven and earth" (Yirmeyah 33:25).
301. וּמַה לְיִשְׂרָאֵל הַאי, לְעַמִּין עע"ז עאכ"ו, וְכָל מַאן דְּלָא אִתְגְּזַר וְיָהֲבִין לֵיהּ אֲפִילּוּ אָת זְעֵירָא דְּאוֹרַיְיתָא, כְּאִלּוּ חָרִיב עָלְמָא, וּמְשַׁקֵּר בִּשְׁמָא דְּקוּדְשָׁא בְּרִיךְ הוּא, דְּכֺלָּא בְּהַאי תַּלְיָא, וְדָא אִתְקְשַׁר, דִּכְתִּיב אִם לֹא בְרִיתִי יוֹמָם וָלָיְלָה חֻקּוֹת שָׁמַיִם וָאָרֶץ לֹא שָׂמְתִּי.
307. We have learned that the Torah is called "covenant." The Holy One, blessed be He, is called covenant and this holy mark, MEANING CIRCUMCISION, is called "covenant." So they are all intertwined and not apart one from another. Rabbi Yesa said to him that Torah and Yisrael ARE CALLED COVENANT, and that is fine. But how do we know that the Holy One, blessed be He, is called covenant? He replied: Because it is written, "And He remembered for them His covenant" (Tehilim 106:45) and it is well known THAT THE SECRET OF IT IS YESOD, as we have learned.
307. תָּאנָא, אוֹרַיְיתָא אִקְרֵי בְּרִית, וקוּדְשָׁא בְּרִיךְ הוּא אִקְרֵי בְּרִית. וְהַאי רְשִׁימָא קַדִּישָׁא אִקְרֵי בְּרִית. וְעַל דָּא כֺּלָּא אִתְקְשַׁר דָּא בְּדָא, וְלָא אִתְפְּרַשׁ דָּא מִן דָּא. אָ"ל ר' יֵיסָא, אוֹרַיְיתָא וְיִשְׂרָאֵל שַׁפִּיר אֲבָל קוּדְשָׁא בְּרִיךְ הוּא מְנָלָן דְּאִקְרֵי בְּרִית. אָ"ל דִּכְתִּיב וַיִּזְכּוֹר לָהֶם בְּרִיתוֹ, וְהָא אִתְיְידַע, וְהָא אִתְּמַר.