זוהר, בלק ל״בZohar, Balak 32

Section 32 of 47 in Balak — 6 segments

Segment 1א׳

כָּל יִחוּדָא שְׁלִים, הָכָא אִיהוּ. יְיָ אֱלֹהֵינוּ יְיָ. דְּהָא רָזָא דִּילֵיהּ, מֵרֹאשׁ צוּרִים אִיהוּ, וְאִתְיָיחֵד בְּרֵישָׁא, בְּגִזְעָא וּשְׁבִילָא. יְיָ: דָּא רֵישָׁא עִלָּאָה, אֲוִירָא דְּסַלְּקָא. אֱלֹהֵינוּ: דָּא גִּזְעָא, דְּאִתְּמַר (ישעיהו י״א:א׳) גֶּזַע יִשַׁי. יְיָ: דָּא שְׁבִילָא דִּלְתַּתָּא. וְעַל רָזָא דָּא אִתְיָיחָד בֵּיהּ כַּדְּקָא יָאוּת. וּבְגִין דְּאִתְמְתַח בֵּיהּ שְׁבִילָא אִצְטְרִיךְ (כאן חסר). רָזָא דְּאִתְגְּזַר בִּתְרֵי מְתִיבְתֵּי.

Every complete unity is here: the Lord our God, the Lord. For its mystery is “from the top of the rocks”, and it is unified in the head, in the stock, and in the path. “The Lord”: this is the supernal head, the air that ascends. “Our God”: this is the stock, of which it is said, “a stock of Jesse” (Isa. 11, 1). “The Lord”: this is the path below. And upon this mystery it is unified as is fitting. And because the path is stretched out within it, it is needed. (Here there is a lacuna.) The mystery that was decreed in the two Academies.

Segment 2ב׳

זַכָּאָה חוּלָקָךְ רִבִּי שִׁמְעוֹן, דְּזָכִית לְמִלִּין עִלָּאִין דְּמָארִיךְ, וּמָארָךְ אִתְרְעֵי בָּךְ, כַּמָּה שִׁיעוּרָא דִּמְתִיחָן דִּשְׁבִילָא דָּא בְּשִׁיעוּרָא עִלָּאָה, דְּרֵישָׁא וְגִזְעָא וּשְׁבִילָא, וְאִתְלַבְּשָׁן בִּמְתִּיחוּ דָּא. (נ"א ועל דא מתיחו דאחד, שיעורא דשית סטרין. וכלא אתיחד בהאי את ד' אח ד'), וְעַל דָּא מְתִיחוּ דְּא' (נ"א ה') שִׁיעוּרָא דְּשִׁית סִטְרִין. וְכֹלָּא אִתְיָחַד בְּהַאי אָת (נ"א אח) וּבְגִין כָּךְ, לְבָדָד יִשְׁכּוֹן כַּדְּקָא יָאוּת.

Happy is your portion, R. Simeon, that you have attained to the supernal words of your Master, and your Master delights in you. How great is the measure of the stretching of this path within the supernal measure, of head and stock and path, and they are clothed in this stretching. And therefore the stretching of the aleph is the measure of six sides. And all is unified in this letter. And therefore, “it shall dwell alone”, as is fitting.

Segment 3ג׳

וּבַגּוֹיִם לֹא יִתְחַשָּׁב, יִשְׂרָאֵל אִית לוֹן כְּתָב וְלָשׁוֹן. וּבְכָל אָת, יַכְלִין לְאִסְתַּכְּלָא בְּדִיּוּקְנָא וְצִיּוּרָא כַּדְּקָא יָאוּת. אֲבָל בַּגּוֹיִם עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת, לֹא יִתְחַשָּׁב. רָזָא דְּנָא, בְּגִין דְּלֵית לוֹן כְּתָב וְלָשׁוֹן, וְלֵית לוֹן לְאִסְתַּכְּלָא וּלְמִנְדַּע כְּלוּם, דְּהָא (ירמיהו י׳:ט״ו) הֶבֶל הֵמָּה מַעֲשֵׂה תַּעְתּוּעִים. וְלָא יִתְחָשָׁב רָזָא דְּנָא בְּמַחֲשָׁבָה וּבְאַסְתַּכְּלוּתָא דִּלְהוֹן, הוֹאִיל וְלֵית לוֹן כְּתָב. זַכָּאִין אִינּוּן יִשְׂרָאֵל.

“And shall not be reckoned among the nations”: Israel have a script and a tongue, and in every letter they are able to look upon the likeness and the form as is fitting. But among the nations that serve stars and constellations, “it shall not be reckoned”. The mystery of this is that they have no script and no tongue, and they have nothing to look upon and nothing at all to know, for “they are vanity, a work of delusion” (Jer. 10, 15). And this mystery is not reckoned in their thought and in their contemplation, since they have no script. Happy are Israel.

Segment 4ד׳

מִי מָנָה עֲפַר יַעֲקֹב וּמִסְפָּר אֶת רוֹבַע יִשְׂרָאֵל. (מי) הַהוּא נְקוּדָה עִלָּאָה, רֵישָׁא וְגִזְעָא וּשְׁבִילָא, בִּטְמִירוּ אִיהוּ, וְלָא קַיְּימָא לְשָׁאֲלָא לְבַר. אֲבָל מִשַּׁעֲתָּא דְּשָׁארִי לְאִתְבָּנָאָה, וּלְמֶעְבַּד הֵיכָלָא בִּרְעוּתֵיהּ, וְאִקְרֵי מִ"י, שָׁארֵי לְאִתְבָּנָאָה, דִּיּוּקְנָא, דִּילֵיהּ מַמָּשׁ. אַפִיק נוּקְבָּא דִּילֵיהּ, בְּדִיּוּקְנָא דְּאִמֵּיהּ.

“Who can count the dust of Jacob, and number the fourth part of Israel?” Mi: that supernal point, head and stock and path, is in concealment, and does not stand to be questioned from without. But from the hour that it began to be built, and to make a palace by its will, and is called Mi, it began to be built: its own likeness indeed. It brought forth its female, in the likeness of its Mother.

Segment 5ה׳

מַאי מִי. דָּא רֵישָׁא וְגִזְעָא וּשְׁבִילָא. (י') וְאִתְפָּשַּׁט לְאִתְבָּנָאָה בִּפְשִׁיטוּ דְּחַד הֵיכָלָא, לִתְרֵין סִטְרִין בָּאנֵי. וְאַף עַל גַּב דְּאַפִּיק לְיִשְׂרָאֵל. דְּאִיהוּ ו', אוּף הָכִי אַפִּיק לְנוּקְבָּא דִּילֵיהּ כַּחֲדָא, וְאַזְמְנָהּ לְגַבֵּיהּ. מָנָה, כְּמָה דְאַתְּ אָמֵר (דניאל א׳:ה׳) וַיְמַן לָהֶם הַמֶּלֶךְ (אסתר ט׳:י״ט) וּמִשְׁלוֹחַ מָנוֹת. יָהַב לֵיהּ נְבַזְבְּזָא רַב וְיַקִּירָא, וְאַפִּיק לָהּ כַּחֲדָא מִנֵּיהּ. בְּהַהוּא פְּשִׁיטוּ דְּאִתְפְּשַׁט אַפִּיק תַּרְוַויְיהוּ כַּחֲדָא, (כגוונא דא פשוט להכא ולהכא, אפיק ברא וברתא ברגעא חדא, ועל דא שמים וארץ ברגעא חדא אתבריאו כחדא) בְּשַׁעֲתָא חֲדָא.

What is Mi? This is head and stock and path. And it spread out to be built in the spreading of one palace, building to two sides. And though it brought forth Israel, who is vav, so too it brought forth its female together with him, and summoned her to itself. “Counted”, as you read, “And the king appointed them” (Dan. 1, 5), “and the sending of portions” (Esth. 9, 19). He gave him a great and precious gift, and brought her forth together with him from himself. In that spreading which spread out he brought forth the two of them together, in one hour: after this manner, spread to this side and to that, he brought forth son and daughter in a single instant, and therefore heaven and earth were created together in a single instant.

…and 1 more segment 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