זוהר, תוספות כרך א כ״בZohar, Addenda, Volume I 22

Section 22 of 52 in Addenda, Volume I — 7 segments

Segment 1א׳

וְשָׁחֲטוּ הַפֶּסַח אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא מִבְּעֲשוֹר לַחֹדֶשׁ סְבוּ דַחֲלָא דְמִצְרָיִם וְתִפְסוּן לֵיהּ וְיְהֵא אָסוּר וְתָפִיס תְלָתָא יוֹמִין וּבְיוֹמָא רְבִיעִאָה אַפִּיקוּ לֵיהּ לְדִינָא וְאִתְכְּנָשׁוּ עָלֵיהּ לְקַטְלֵיהּ, וְיֵחְמוּן לֵיהּ מִצְרָאֵי הֵיךְ אָתּוּן עַבְדִין בֵּיה דִּינָא. וְדָא קַשְׁיָא לְהוּ מִכָּל מַכְתָּשִׁין דְּעָבַד לוֹן קוּדְשָׁא בְּרִיךְ הוּא, אִינוּן דִינִין דְּעָבְדוּ בְּדָחַלֵיהוֹן.

“And they shall kill the passover lamb.” The Holy One, blessed be He, said: from the tenth day of the month take the object of Egypt’s reverence and seize it, and let it be bound and held three days; and on the fourth day bring it out to judgement, and gather against it to kill it; and let the Egyptians see how you execute judgement upon it. And this was harder for them than all the plagues that the Holy One, blessed be He, brought upon them — those judgements that they executed upon the object of their reverence.

Segment 2ב׳

לְבָתַר דָיְינִין לֵיהּ בְּנוּרָא בְּגִין דִּכְתִיב (דברים ז׳:כ״ה) פְּסִילֵי אֱלֹהֵיהֶם תִּשְׂרְפוּן בָּאֶשׁ. אָמַר קוּדְשָׁא בְּרִיךְ הוּא (שמות י״ב:ט׳) אַל תֹאכְלוּ מִמֶּנּוּ נָא, דְלָא יֵימְרוּן בְתִיאוּבְתָּא דְּדָחַלָא אַכְלִין לֵיהּ, אֶלָּא אַתְקִינוּ לֵיהּ צְלִּי וְלֹא מֵבוּשָׁל דְאִילוּ מֵבוּשָׁל יְהֵא טָמִיר וְלָא יְחְמוּן לֵיהּ, אֶלָּא תַקִּינוּ לֵיהּ מוֹקְדָא בְּנוּרָא דְרֵיחֵיהּ נוֹדֶף.

Afterwards they judge it in fire, because it is written, (Deut. 7, 25) “The graven images of their gods you shall burn with fire.” The Holy One, blessed be He, said, (Ex. 12, 9) “Eat not of it raw,” so that they should not say that they eat it out of longing for the object of their reverence; rather, prepare it roast and not boiled, for were it boiled it would be hidden and they would not see it; rather, prepare it burning in fire, whose smell spreads abroad.

Segment 3ג׳

וְתוּ רֵישֵׁיהּ עָלֵיהּ, דְלָא יֵימְרוּן דְּחַיָּה אוֹ דְמִלָה אַחֲרָא הִיא. וְתוּ עֶצֶם לֹא תִשְׁבֶּרוּ בּוֹ, אֶלָּא דְיֵחְמוּן גָּרְמוֹי רָמָאן בְּשׁוּקָא וְלָא יַכְלִין לְשֵׁזָבָא לֵיהּ וְעַל דָּא כְּתִיב (במדבר ל״ג:ד׳) וּבֵאלֹהֵיהֶם עָשָׂה יְיָ שְׁפָטִים.

And further, its head upon it, so that they should not say that it is a beast or some other thing. And further, “you shall not break a bone in it,” but that they may see its bones flung in the street and be unable to deliver it. And therefore it is written, (Num. 33, 4) “And upon their gods the Lord executed judgements.”

Segment 4ד׳

הַהוּא קַדְמָאָה דְאִשְׁתַּכַּח בְּבֵי כְּנִישְׁתָּא וְאָרִיךְ בְּבֵי כְּנִישְׁתָּא זַכָּאָה חוּלָקֵיהּ דְּאִיהוּ קַיָימָא בְּדַרְגָּא דְצַדִיק בַּהֲדֵי שְׁכִינְתָּא, וְדָא אִיהוּ רָזָא (משלי ח׳:י״ז) וּמְשָׁחַרָי יִמְצָאוּנְנִי, דָּא סָלִיק בִּסְלִיקוּ עִלָּאָה. וְאִי תֵימָא הַא תָנֵינָן בְּשַׁעְתָּא דְאָתֵי קוּדְשָׁא בְּרִיךְ הוּא לְבֵי כְּנִישְׁתָּא וְלָא אַשְׁכָּח תַמָּן עֲשָׂרָה מִיָד כּוֹעֵס.

He who is first to be found in the synagogue and who tarries long in the synagogue — happy is his portion, for he stands in the grade of the Righteous One together with the Shekinah. And this is the mystery of (Prov. 8, 17) “and those who seek me earnestly shall find me”: this one rises in a supernal rising. And should you say: as we have learnt, at the hour when the Holy One, blessed be He, comes to the synagogue and does not find ten there, He is at once angry.

Segment 5ה׳

לְמַלְכָּא דְשָׁלַח לְכָל מַלְכֵי (ס"א אנשי) מְדִינְתָּא דְּיִשְׁתַּכְּחוּן עִמֵּיהּ בְּיוֹם פְּלַן בְּדוּךְ פְּלַן. עַד דַהֲווּ מְזָמְנֵי גַרְמַיְיהוּ אִינוּן בְּנֵי מַתָּא אַקְדִים חַד וְאָתָא לְהַהוּא אֲתַר בֵּין כַּךְ וּבֵין כַּךְ אֲתָא מַלְכָּא אַשְׁכָּח לְהַהוּא בָּר נָשׁ דְאַקְדִּים תַמָּן. אָמַר לֵיהּ בְּנֵי מַתָּא פְּלוֹנִית אָן אִינוּן. אָמַר לֵיהּ, מָארֵי, אֲנָא אֲקְדִימְנָא מִנַּיְיהוּ וְהָא אִינוּן אַתְיָין אֲבַתְרָאי לְפִקוּדָא דְמַלְכָּא. כְּדֵין טָב בְּעֵינֵי מַלְכָּא וְיָתִיב תַמָּן בַּהֲדֵיהּ וּמִשְׁתָּעֵי עִמֵּיהּ וְאִתְעֲבִיד רְחִימָא דְמַלְכָּא. בֵּין כַּךְ אָתוּ כָּל עַמָּא וְאִתְפַּיָּיס עִמָיְיהוּ. אֲבָל אִי בְנֵי מַתָּא לָא אַתְיָין וְחַד לָא אַקְדִים וְאִשְׁתָּעֵי קַמֵי מַלְכָּא לְאַחֲזָאָה (לאתחזאה) בְּגִינֵהוֹן. מִיָד כַּעָס מַלְכָּא. מָה כְּתִיב (ישעיהו נ׳:ב׳) מַדּוּעַ בָּאתִי וְאֵין אִישׁ.

It is like a king who sent to all the kings (a variant reads: the men) of the province that they should be found with him on such a day in such a place. While those townsmen were making themselves ready, one went early and came to that place. Meanwhile the king came and found that man who had gone early there. He said to him: The men of such a town, where are they? He said to him: My lord, I came before them, and here they are coming after me at the king’s command. Then it was good in the eyes of the king, and he sat there with him and spoke with him, and he became the king’s beloved. Meanwhile all the people came, and he was reconciled with them. But if the townsmen do not come, and not one goes early and speaks before the king to show himself on their behalf, at once the king is angry. What is written? (Isa. 50, 2) “Why, when I came, was there no man?”

…and 2 more segments in this section.

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Zohar — Vocalized Zohar, Israel 2013, via Sefaria

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