זוהר, כי תצא כ״אZohar, Ki Teitzei 21

Section 21 of 30 in Ki Teitzei — 5 segments

Segment 1א׳

וְזֹאת הַתְּעוּדָה בְּיִשְׂרָאֵל, הַתְּעוּדָה, אִימָּא עִלָּאָה, (ישעיהו ח׳:ט״ז) צוֹר תְּעוּדָה חֲתוֹם תּוֹרָה בְּלִמּוּדָי. אִיהוּ חוֹתָם דְּעָלְמָא, חוֹתָם דִּשְׁמַיָּא וְאַרְעָא. עַל הַתְּמוּרָה, שְׁכִינְתָּא תַּתָּאָה. בְּאָן אֲתָר אִתְטַמָּרַת. בְּעוּלֵימָא דִּילָהּ, מְטַטְרוֹ"ן, וְיִשְׁנֶה תַּמָּן, אִיהִי מְשַׁנָּה. וְאָדָם דְּאִתְּמַר בֵּיהּ (ישעיהו מ״ד:י״ג) כְּתִפְאֶרֶת אָדָם לָשֶׁבֶת בָּיִת, (איוב י״ד:כ׳) מְשַׁנֶּה פָּנָיו וַתְּשַׁלְּחֵהוּ.

“And this was the attestation in Israel”: the attestation is the supernal Mother — “Bind up the testimony, seal the instruction among My disciples” (Isa. 8, 16). She is the seal of the world, the seal of heaven and earth. “Concerning exchanging” — the lower Shekinah. In what place is she hidden? In her lad, Metatron; and she is repeated there, she is exchanged. And Adam, of whom it is said, “according to the beauty of a man, to dwell in the house” (Isa. 44, 13) — “You change his countenance, and send him away” (Job 14, 20).

Segment 2ב׳

וּבְגִין דָּא אוֹקְמוּהָ מָארֵי מַתְנִיתִין, לֹא כְּשֶׁאֲנִי נִכְתָּב אֲנִי נִקְרָא בָּעוֹלָם הַזֶּה, נִכְתָּב ידוד, וְנִקְרָא אֲדֹנָ"י. וְהָא כְּתִיב (מלאכי ג׳:ו׳) אֲנִי יְיָ' לֹא שָׁנִיתִי. בַּכְּתִיבָה לֹא אִשְׁתַּנֵּי, אֲבָל בַּקְּרִיאָה אִשְׁתַּנֵּי. דִּכְתִּיבָה דְּאִיהוּ אַתְרֵיהּ, לָא אִשְׁתַּנֵּי. בַּקְּרִיאָה דְּאִיהִי לְבַר מֵאַתְרֵיהּ, אִשְׁתַּנֵּי. (שמות כ״ג:כ״א) הִשָּׁמֶר מִפָּנָיו וּשְׁמַע בְּקוֹלוֹ אַל תַּמֵּר בּוֹ. בְּגִין דְּשִׁפְחָה דִּילֵיהּ אֲדֹנָ"י, שְׁמָהּ כְּשֵׁם מַטְרוֹנִיתָא. וְקוּדְשָׁא בְּרִיךְ הוּא בֵּיהּ אִשְׁתַּנֵּי, בְּגִין דְּאִיהוּ נַעַר. בֵּיהּ רָזָא (רוחא) (איוב ל״ג:כ״ה) יָשׁוּב לִימֵי עֲלוּמָיו.

And therefore the Masters of the Mishnah have explained: I am not read as I am written. In this world I am written as the Tetragrammaton, and read as Adonai. And behold it is written, “I the Lord change not” (Mal. 3, 6): in the writing He does not change, but in the reading He changes; for the writing, which is His place, does not change, while the reading, which is outside His place, changes. “Take heed of him, and hearken to his voice; be not rebellious against him” (Ex. 23, 21) — because His handmaid is Adonai, whose name is as the name of the Matrona. And the Holy One, blessed be He, is changed in him, because he is a lad; in him is the mystery (a variant reads: the spirit) of “let him return to the days of his youth” (Job 33, 25).

Segment 3ג׳

אֲבָל שְׁכִינְתָּא אֵצֶל קוּדְשָׁא בְּרִיךְ הוּא לָא מִשְׁתַּנֵּית, וְקוּדְשָׁא בְּרִיךְ הוּא לְגַבָּהּ לָא אִשְׁתַּנֵּי, הֲדָא הוּא דִכְתִיב, (מלאכי ג׳:ו׳) אֲנִי יְיָ' לֹא שָׁנִיתִי, אֲנִי, שְׁכִינְתָּא. יְיָ', עַמּוּדָא דְּאֶמְצָעִיתָא. שָׁלַף אִישׁ נַעֲלוֹ, דָּא סַנְדַּלְפוֹן, סַנְדָּל אִיהוּ לְגַבֵּי קוּדְשָׁא בְּרִיךְ הוּא, וְנַעַל לְגַבֵּי שְׁכִינְתָּא. אֲבָל תִּפְאֶרֶת, דְּכָלִיל שִׁית סְפִירָן, אִיהוּ גּוּפָא לַיְדוָֹ"ד. וּמַלְכוּת, גּוּפָא לִשְׁכִינְתָּא, דְּאִיהוּ אֲדֹנָי.

But the Shekinah, in relation to the Holy One, blessed be He, is not changed, and the Holy One, blessed be He, in relation to her does not change. That is what is written, “I the Lord change not” (Mal. 3, 6): “I” — the Shekinah; “the Lord” — the Central Pillar. “A man drew off his shoe” — this is Sandalphon: he is a sandal in relation to the Holy One, blessed be He, and a shoe in relation to the Shekinah. But tiferet (beauty), which comprises six sefirot, is a body to the Tetragrammaton; and malchut is a body to the Shekinah, who is Adonai.

Segment 4ד׳

(דברים כ״ה:ט׳) וְנִגְּשָׁה יְבִמְתּוֹ אֵלָיו לְעֵינֵי הַזְּקֵנִים וְחָלְצָה נַעֲלוֹ מֵעַל רַגְלוֹ וְגוֹ'. פִּקּוּדָא דָּא, לַחֲלוֹץ. וְהַאי אִיהוּ חֲלִיצַת רוּחָא מֵהַהוּא גּוּפָא, דְּבָעֵי לְאַנְהָגָא עִמֵּיהּ כְּאָח, וְהַהוּא קְשִׁירָא דְּאַחְוָה דְּעִם אָחוּהָ מַתִּיר מִנֵּיהּ, וְהַהוּא רוּחָא אָזִיל נָע וָנָד, עַד דְּאַשְׁכַּח פָּרוֹקָא. הֲדָא הוּא דִכְתִיב, (ויקרא כ״ה:מ״ט) אוֹ דוֹדוֹ אוֹ בֶן דוֹדוֹ יִגְאָלֶנּוּ אוֹ מִשְּׁאֵר בְּשָׂרוֹ וְגוֹ'. וְאִי לָא אַשְׁכַּח, וְהִשִּׂיגָה יָדוֹ וְנִגְאָל. כְּאוֹרֵחַ דְּאָזִיל מֵאֲתָר לַאֲתָר, אוֹ כְּעֶבֶד דְּאָזִיל בְּשַׁלְשֶׁלֶת עַל צַוָּארֵיהּ, עַד דְּאַשְׁכַּח פִּדְיוֹן מֵאָדוֹן דִּילֵיהּ עַל חוֹבֵיהּ. וַוי לְמַאן דְּלָא אֲנָח בֵּן לְמִפְרַק יָתֵיהּ.

“Then shall his brother’s wife draw near to him in the presence of the elders, and loose his shoe from off his foot,” etc. (Deut. 25, 9). This precept is to draw off the shoe. And this is the drawing off of the spirit from that body, with which he is bound to deal as a brother; and that bond of brotherhood with her brother-in-law is loosed from him, and that spirit goes as a fugitive and a wanderer until it finds a redeemer. That is what is written, “either his uncle, or his uncle’s son, may redeem him, or any that is nigh of kin to him,” etc. (Lev. 25, 49); and if it does not find one, “and he be waxen rich, then he may redeem himself.” It is like a wayfarer who goes from place to place, or like a servant who goes with a chain upon his neck, until he finds a ransom from his lord for his sin. Woe to one who has left no son to redeem him.

Segment 5ה׳

וְאֵלִיָּהוּ וְרַבָּנָן וּמָארֵי מְתִיבְתָאן, הָכָא רָמִיז, אֵין חָבוּשׁ מַתִּיר עַצְמוֹ מִבֵּית הָאֲסוּרִין. דְּאִיהוּ קָשׁוּר בְּקִשּׁוּרָא דִּתְפִלִּין דְּיָד, וְאָסוּר בִּתְפִלִין דְּרֵישָׁא, כַּד לֵית (ליה) בֵּן לְמִפְרַק לֵיהּ, מִסִּטְרָא דְּבֶן יָ"הּ. בְּהַהוּא קְשִׁירוּ אִיהוּ אָח חָבוּשׁ וְאָסוּר, דְּלֵית לֵיהּ רְשׁוּ לְמִפְרַק יַת גַּרְמֵיהּ, דְּאִיהוּ ד' עַצְמוֹ דְּאָח, (בראשית ב׳:כ״ג) עֶצֶם מֵעֲצָמַי קָרָא לָּהּ לְגַבֵּיהּ, בְּקַרְקַפְתָּא דִּתְפִלִּין דְּרֵישָׁא. וּבָשָׂר מִבְּשָׂרִי קָרָא לָהּ מִסִּטְרָא דְּלִבָּא.

And Elijah and the Rabbis and the Masters of the Academy — here it is hinted: no prisoner frees himself from the prison-house. For he is bound in the knot of the phylactery of the hand, and imprisoned in the phylactery of the head, when he has no son to redeem him from the side of the son of Yah. In that binding he is a brother, imprisoned and bound, and has no permission to redeem his own self, which is the Daleth, the very bone of the brother: “bone of my bone” he called her to himself, in the skull of the phylactery of the head; and “flesh of my flesh” he called her, from the side of the heart.

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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