זוהר, משפטים כ״בZohar, Mishpatim 22

Section 22 of 30 in Mishpatim — 21 segments

Segment 1א׳

כאן מתחיל אידרא דמשכנא תַּנְיָא בְּרָזָא דְּרָזִין, רֵישָׁא דְּמַלְכָּא, אִתְתָּקַּן בְּחֶסֶד וּבִגְבוּרָה. בְּהַאי רֵישָׁא, תַּלְיָין שַׁעֲרֵי, נִימִין עַל נִימִין, דְּאִינּוּן כֹּל מְשִׁיכוּתָא דְּמִתְאַחֲדָן בְּהוּ עִלָּאֵי וְתַתָּאֵי. מָארֵי דְּמָארִין, מָארֵי דִּקְשׁוֹט, מָארֵי דְּמִתְקְלָא, מָארֵי דִּיבָבָא, מָארֵי דִּילָלָה, מָארֵי דְּדִינָא, מָארֵי דְּרַחֲמֵי, וְטַעֲמֵי אוֹרַיְיתָא, וְרָזֵי אוֹרַיְיתָא דַּכְיָין, מִסְאָבָן, כֻּלְּהוּ אִקְרוּן שַׁעֲרֵי דְּמַלְכָּא, כְּלוֹמַר מְשִׁיכוּתָא דְּאִתְמְשַׁךְ מִמַּלְכָּא קַדִּישָׁא, וְכֹלָּא נָחִית מֵעַתִּיקָא סְתִימָאָה. (קדישא)

Here begins the Assembly of the Tabernacle. It has been taught, in the mystery of mysteries: the head of the King is set in order by chesed and by gevurah. On this head hang hairs, strand upon strand, which are all the drawings-forth in which upper and lower are held fast. Lords of lords, lords of truth, lords of the balance, lords of wailing, lords of howling, lords of judgement, lords of mercy, and the reasons of the Torah, and the mysteries of the Torah, clean and unclean — all of them are called the hairs of the King; that is to say, a drawing forth that is drawn down from the holy King. And all descends from the hidden Ancient One.

Segment 2ב׳

מִצְחָא דְּמַלְכָּא, פְּקִידוּתָא דְּחַיָּבַיָּא, כַּד אִתְפַּקְּדָן בְּעוֹבָדַיְיהוּ, וְכַד אִתְגַּלְּיָין חוֹבַיְיהוּ, כְּדֵין אִקְרֵי מִצְחָא דְּמַלְכָּא. כְּלוֹמַר, גְּבוּרָה אִתְתָּקַּף בְּדִינוֹי, וְאִתְפָּשַּׁט בְּסִטְרוֹי, וְדָא אִשְׁתָּנֵי מִמִּצְחָא דְּעַתִּיקָא קַדִּישָׁא, דְּאִקְרֵי רָצוֹן.

The forehead of the King is the visitation of the wicked: when they are visited for their deeds, and when their sins are laid bare, then it is called the forehead of the King. That is to say, gevurah is strengthened in its judgements and spreads out on its sides. And this differs from the forehead of the Holy Ancient One, which is called Favour.

Segment 3ג׳

עַיְינִין דְּמַלְכָּא, אַשְׁגָּחוּתָא דְּכֹלָּא, אַשְׁגָּחוּתָא דְּעִלָּאִין וְתַתָּאִין, וְכָל אִינּוּן מָארֵי אַשְׁגָּחוּתָא הָכִי אִקְרוּן. בְּעַיְינִין, גַּוְונִין אִתְאַחֲדָן, וְאִינּוּן גַּוְונִין אִקְרוּן, כָּל אִינּוּן מָארֵי אַשְׁגָּחוּתָא דְּמַלְכָּא, כָּל חַד כְּפוּם אָרְחֵיהּ, וְכֻלְּהוּ גַּוְונִין דְּעֵינָא אִקְרוּן. כְּמָה דְּאִתְחָזֵי אַשְׁגָּחוּתָא דְּמַלְכָּא, הָכִי גַּוְונִין מִתְעָרִין.

The eyes of the King are the providence over all, the providence over upper and lower; and all those lords of providence are so called. In the eyes colours are held fast, and they are called colours — all those lords of the King’s providence, each one according to its way; and all of them are called the colours of the eye. According as the King’s providence shows itself, so are the colours aroused.

Segment 4ד׳

גְּבִינֵי דְּעַיְינִין, אִקְרוּן, אֲתָר דְּיַהֲבִין אַשְׁגָּחוּתָא, לְכֻלְּהוּ גַּוְונִין מָארֵי אַשְׁגָּחוּתָא. הָנֵי גְּבִינִין לְגַבֵּי דִּלְתַתָּא, גְּבִינִין לְאַשְׁגָּחוּתָא מֵהַהוּא נַהֲרָא דְּנָגִיד וְנָפִיק, אֲתָר לְאִתְמַשְּׁכָא מֵהַהוּא נַהֲרָא, לְאִסְתַּחֲאָה בְּחִוָּורָא דְּעַתִּיקָא, מֵחֲלָבָא דְּנָגִיד מֵאִמָא. דְּכַד גְּבוּרָה מִתְפַּשְּׁטָא, וְעַיְינִין מְלַהֲטָן בְּגָוֶון סוּמָקָא, נָהִיר עַתִּיקָא קַדִּישָׁא חִיוָּרָא דִּילֵיהּ, וְלָהֲטָא בְּאִמָּא, וְאִתְמַלְּיָיא מֵחֲלָבָא, וְיָנְקָא לְהָנֵי, (לכלא) וְאִסְתְּחָן כֻּלְּהוּ עַיְינִין, בְּהַהוּא חֲלָבָא דְּאִמָּא, דְּאִתְנְגִיד וְנָפִיק תָּדִיר. הֲדָא הוּא דִכְתִיב, (שיר השירים ה׳:י״ב) רוֹחֲצוֹת בֶּחָלָב. בֶּחָלָב דְּאִמָא, דְּנָגִיד תָּדִירָא וְלָא פָּסִיק.

The eyebrows are called the place that gives providence to all the colours, the lords of providence. These brows, towards what is below, are brows for providence from that stream which flows and issues forth — a place to be drawn from that stream, to be bathed in the whiteness of the Ancient One, from the milk that flows from the Mother. For when gevurah spreads out and the eyes flame with a red colour, the Holy Ancient One lights up His whiteness, and it flames in the Mother, and she is filled with milk and suckles these; and all the eyes are bathed in that milk of the Mother, which flows and issues forth continually. This is what is written: “washed with milk” (S.S. 5, 12) — with the milk of the Mother, which flows continually and does not cease.

Segment 5ה׳

חוֹטָמָא דְּמַלְכָּא קַדִּישָׁא, תִּקּוּנָא דְּפַרְצוּפָא, כַּד מִתְפַּשְּׁטָן גְּבוּרָן, וּמִתְאַחֲדָן כַּחֲדָא, אִינּוּן חוֹטָמָא דְּמַלְכָּא קַדִּישָׁא. וְאִינּוּן גְּבוּרָן מֵחַד גְּבוּרָה אֲחִידָן וְנָפְקִין. וְכַד דִּינִין מִתְעָרִין, וְנָפְקִין מִסִּטְרַיְיהוּ, לָא מִתְבַּסְּמָן, אֶלָּא בִּתְנָנָא דְּמַדְבְּחָא. וּכְדֵין כְּתִיב, (בראשית ח׳:כ״א) וַיָּרַח יְיָ' אֶת רֵיחַ הַנִּיחוֹחַ. שָׁאנֵי חוֹטָמָא דְּעַתִּיקָא, דְּלָא אִצְטְרִיךְ, דְּחוֹטָמָא דְּעַתִּיקָא, אֹרֶךְ אַפַּיִם בְּכֹלָּא אִקְרֵי, וְהַהוּא נְהִירוּ דְּחָכְמְתָא סְתִימָאָה, אִקְרֵי חוֹטָמָא דִּילֵיהּ. וְהַיְינוּ תְּהִלָּה, דִּכְתִּיב, (ישעיהו מ״ח:ט׳) וּתְהִלָּתִי אֶחטָם לָךְ. וְעַל דָּא אִתְּעַר דָּוִד מַלְכָּא, (תהילים קמ״ה:א׳) תְּהִלָּה לְדָוִד וְגוֹ'.

The nose of the holy King is the adornment of the countenance. When the powers spread out and are joined as one, they are the nose of the holy King. And those powers are held and issue from one gevurah. And when judgements are aroused and issue from their sides, they are not appeased save by the smoke of the altar. And then it is written: “And the Lord smelled the sweet savour” (Gen. 8, 21). It is otherwise with the nose of the Ancient One, which has no need of this; for the nose of the Ancient One is called long-suffering in all, and that light of the hidden chochmah is called His nose. And this is praise, as it is written: “and for My praise I will refrain for you” (Isa. 48, 9). And therefore David the King roused himself: “A Psalm of praise; of David,” etc. (Ps. 145, 1).

…and 16 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