זוהר, אמור ל״בZohar, Emor 32

Segment 1א׳

תּוּ פָּתַח וְאָמַר, (תהילים צ״ח:א׳) מִזְמוֹר שִׁירוּ לַיְיָ' שִׁיר חָדָשׁ כִּי נִפְלָאוֹת עָשָׂה. שִׁיר חָדָשׁ אִקְרֵי. בְּגִין כַּךְ בְּהַקְרִיבְכֶם מִנְחָה חֲדָשָׁה. הָתָם מִנְחַת קְנָאוֹת, הָכָא מִנְחָה חֲדָשָׁה. חֲדָשָׁה דְּחִדּוּשָׁא דְּכֹלָּא (ס"א דכלה) הָכָא. קִשּׁוּרָא דְּכֹלָּא דְּעֵילָּא וְתַתָּא, קִשּׁוּרָא דִּמְהֵימְנוּתָא. וְעַל דָּא יַעֲקֹב שְׁלֵימָא אִתְעֲטָּר בְּעִטְרוֹי, וְאוֹרַיְיתָא אִתְיְיהִיבַת.

He opened further and said: “A Psalm. O sing to the Lord a new song, for He has done marvellous things” (Ps. 98, 1). It is called a new song; and therefore, “when you bring a new meal-offering”. There, a meal-offering of jealousy; here, a new meal-offering — new with the newness of all, here. The bond of all, of above and below, the bond of faith. And therefore Jacob the perfect was crowned with his crowns, and the Torah was given.

Segment 2ב׳

וְכַד מָטוּן בִּכּוּרִים לְגַבֵּי כַּהֲנָא, הֲוָה בָּעֵי בַּר נָשׁ לְמֵימַר וּלְפָרְשָׁא מִלִּין, עַל הַהוּא אִילָנָא דְּאַרְעָא, דְּאִשְׁתְּלִים כְּגַוְונָא דִּלְעֵילָּא, בִּתְרֵיסַר תְּחוּמִין, בְּשִׁבְעִין עַנְפִּין, וּבָעָא לְאוֹבָדָא לֵיהּ לָבָן אֲרַמָאָה, דְּאִתְפְּגִים עָלְמָא בְּגִינֵיהּ. וְקוּדְשָׁא בְּרִיךְ הוּא שֵׁזִיב לֵיהּ, וְאִתְעַטָּר בְּדִינוֹי (ס"א בבנוי) כְּמָה דְּאוֹקִימְנָא. בְּגִין הַהוּא אִילָנָא, דְּכָל קִשְׁרָא דִּמְהֵימְנוּתָא, בֵּיהּ תַּלְיָיא. וְעַל דָּא מִנְחָה חֲדָשָׁה אִתְקְרֵי. מַאי טַעְמָא. בְּגִין דְּחֶדְוָותָא דְּעִלָאֵי וְתַתָּאֵי הוּא, וְחֶדְוָותָא דְּסִיהֲרָא. וּבְכָל זִמְנָא חַדְתּוּתֵי דְּסִיהֲרָא, קִשְׁרָא דִּמְהֵימְנוּתָא הוּא, וְחֶדְוָותָא דִּילָהּ. (דסיהרא)

And when the firstfruits reached the priest, a man had to speak and to set forth words concerning that tree of the earth, which is completed after the pattern of what is above, in twelve borders, in seventy branches. And he sought to destroy Laban the Aramean, on whose account the world was blemished; and the Holy One, blessed be He, delivered him and was crowned in His judgements, as we have explained. All this for the sake of that tree, upon which all the bond of faith depends. And therefore it is called a new meal-offering. What is the reason? Because it is the joy of those above and of those below, and the joy of the moon; and at every renewal of the moon there is the bond of faith, and her own joy (of the moon).

Segment 3ג׳

לְמַלְכָּא דַּהֲווֹ לֵיהּ בְּנִין, וּבְרַתָּא חֲדָא, אַתְקִין סְעוּדָתָא לְכֻלְּהוּ בְּנִין, לָא אִשְׁתְּכַחַת הַהִיא בְּרַתָּא עַל פָּתוֹרָא. כַּד אָתָאת, אַמְרַת לְמַלְכָּא, מָארִי, לְכָל אַחַי זְמִינַת וְיָהָבַת לְכָל חַד מָאנִין יְדִיעָן, וְלִי לָא יָהָבַת חוּלָקָא בֵּינַיְיהוּ. אָמַר לֵיהּ, חַיָּיִךְ בְּרָתִי, מָנָא דִּילָךְ יִשְׁתְּכַּח עַל חַד תְּרֵין. הָא כֹּלָּא יִתְּנוּן לָךְ מֵחוּלָקֵיהוֹן. אִשְׁתְּכַח לְבָתַר בִּידָהָא חוּלָקִין, עַל חַד תְּרֵין מִכֹּלָא. כַּךְ כְּנֶסֶת יִשְׂרָאֵל, מִכֹּלָּא נַטְלָא חוּלָקִין, וְעַל דָּא אִתְקְרֵי כַּלָּה, כְּלוּלָא. כַּכַלָּה דְּכֻלְּהוּ מְזַמְנִין לָהּ מָאנִין וְחוּלָקִין וְתַכְשִׁיטִין, כַּךְ הִיא כְּנֶסֶת יִשְׂרָאֵל, חַדְתּוּתֵי (נ"א חדוותא) דִּילָהּ בְּכֹלָּא, וְכֹלָּא יָהֲבִין לָהּ חוּלָקִין וּמָאנִין.

It is like a king who had sons and one daughter. He prepared a banquet for all the sons; that daughter was not found at the table. When she came, she said to the king: My lord, you have invited all my brothers and given to each one his appointed vessels, and to me you have given no portion among them. He said to her: By your life, my daughter, your vessel shall be found twofold; they shall all give you of their portion. Afterwards there were found in her hands portions twofold above all. So the Community of Israel takes portions from all, and therefore she is called kallah, a bride, kelulah, made complete. As with a bride, to whom all present vessels and portions and adornments, so it is with the Community of Israel: her renewal is in all, and all give her portions and vessels.