זוהר, נשא י״חZohar, Nasso 18

Section 18 of 23 in Nasso — 7 segments

Segment 1א׳

רעיא מהימנא פִּקּוּדָא (כ"ב) דָּא לְבָרְכָא כַּהֲנָא יַת עַמָּא בְּכָל יוֹמָא, בִּזְקִיפוּ דְּאֶצְּבְּעָן. וּלְבָרְכָא בִּרְכָתָא בְּכָל יוֹמָא, לְאִשְׁתַּכְּחָא בִּרְכָאן עֵילָּא וְתַתָּא. דְּהָא אֶצְּבָּעָאן קַיְימָן בְּרָזָא עִלָּאָה, חָמֵשׁ גּוֹ חָמֵשׁ. חָמֵשׁ דִּימִינָא, וְחָמֵשׁ דִּשְׂמָאלָא. חָמֵשׁ דִּימִינָא, אִינּוּן שְׁבָחָא יְתֵירָא עַל אִינּוּן דִּשְׂמָאלָא, בְּגִין, דְּהָא יְמִינָא אִית לֵיהּ שְׁבָחָא יְתֵירָא עַל שְׂמָאלָא. וְעַל דָּא בְּבִרְכָתָא דְּקָא בָּרִיךְ כַּהֲנָא יַת עַמָּא, אִצְּטְרִיךְ לְזַקְפָא יְמִינָא עַל שְׂמָאלָא. וּלְעַיְּינָא בְּעֵינָא טָבָא.

Ra'aya Meheimna. This precept (the twenty-second) is for the priest to bless the people every day, with uplifted fingers; and to bless the blessing every day, so that blessings should be found above and below. For the fingers stand in a supernal mystery, five within five: five of the right and five of the left. The five of the right have greater praise than those of the left, because the right has greater praise than the left. And therefore, in the blessing with which the priest blesses the people, he must raise the right hand over the left. And he must look with a good eye.

Segment 2ב׳

וְכַד פָּרִישׂ יְדוֹי כַּהֲנָא, שְׁכִינְתָּא שַׁרְיָא עַל אִינּוּן אֶצְּבְּעָן, דְּהָא קוּדְשָׁא בְּרִיךְ הוּא אִסְתְּכַם עִמֵּיהּ דְּכַהֲנָא בְּאִינּוּן בִּרְכָאן. וְיִשְׂרָאֵל מִתְבָּרְכִין מִתְּרֵין סִטְרִין מֵעֵילָּא וְתַתָּא. מֵעֵילָּא, שְׁכִינְתָּא דְּשַׁרְיָא עַל אִינּוּן אֶצְּבְּעָן. וְכַהֲנָא דְּקָא מְבָרֵךְ.

And when the priest spreads out his hands, the Shekinah rests upon those fingers; for the Holy One, blessed be He, has agreed with the priest in those blessings. And Israel are blessed from two sides, from above and from below: from above, the Shekinah that rests upon those fingers, and the priest who blesses.

Segment 3ג׳

תָּא חֲזֵי, מִלִּין דְּקָא עַבְדֵי, מִתְעָרִין מִלִּין לְעֵילָּא. כְּגַוְונָא דָּא בִּפְרִישׁוּ דְּאֶצְּבְּעָן דְּכַהֲנָא לְתַתָּא, אִתְּעָרַת שְׁכִינְתָּא לְמֵיתֵי וּלְשַׁרְיָא עֲלָן. וְכֵן כַּמָה מִלִּין אִינּוּן בְּעָלְמָא, דְּמִתְעֲרִין מִלִּין לְעֵילָּא. דְּהָא בְּאִתְעָרוּתָא דִּלְתַּתָּא, אִתְּעַר חֵילָא אַחֲרָא לְעֵילָּא. וְהָא אוֹקִימְנָא בְּכַמָּה דּוּכְתֵּי. וְהַיְינוּ טַעֲמָא דְּלוּלָב, וְהַיְינוּ טַעֲמָא דְּשׁוֹפָר. וּכְמָּה אִינּוּן בְּהַאי גַּוְונָא עֶשֶׂר אֶצְּבָּעָן, מִתְעָרֵי שְׁכִינְתָּא לְשַׁרְיָיא עָלַיְיהוּ. מִתְעָרֵי עֶשֶׂר דַּרְגִּין אַחֲרָנִין לְעֵילָּא לְאַנְהָרָא, וְכֹלָּא בְּשַׁעֲתָא חֲדָא.

Observe: the things that they do below rouse things above. In this manner, by the spreading out of the fingers of the priest below, the Shekinah is roused to come and to rest upon us. And so there are many things in the world that rouse things above; for by an awakening below, another power is roused above. And we have explained this in many places. And this is the reason of the palm-branch, and this is the reason of the horn. And how many are there in this manner: ten fingers rouse the Shekinah to rest upon them, and they rouse ten other grades above to give light, and all in one hour.

Segment 4ד׳

וְעַל דָּא, אָסִיר לֵיהּ לְבַר נָשׁ לְזַקְפָא אֶצְּבְּעָן בִּזְקִיפוּ לְמַגָּנָא, אֶלָּא בִּצְּלוֹתָא, וּבְבִרְכָּאן, וּבִשְׁמָא דְקוּדְשָׁא בְּרִיךְ הוּא. וְהָא אוֹקִימְנָא, דְּאִינּוּן אַתְּעֲרוּ דִּשְׁמָא קַדִּישָׁא, וְרָזָא דִּמְהֵימְנוּתָא. זְקִיפוּ דְּאֶצְּבְּעָאן, מְמָנָן בְּהַהוּא זְקִיפוּ דִּלְהוֹן, עֲשְׂרָה שַׁלִּיטִין, כְּמָה דְּאוּקְמוּהָ. וְכַהֲנָא בָּעֵי לְבָרְכָא בְּעֵינָא טָבָא, בְּאִסְתַּכְּמוּתָא דִּשְׁכִינְתָּא, כְּמָה דְּאִתְּמַר.

And therefore it is forbidden for a man to raise his fingers upward for nothing, but only in prayer, and in blessings, and in the Name of the Holy One, blessed be He. And we have explained that they are the rousing of the holy Name and the mystery of faith. Over the raising of the fingers, ten rulers are appointed in that raising of theirs, as has been explained. And the priest must bless with a good eye, with the agreement of the Shekinah, as has been said.

Segment 5ה׳

בְּהַהִיא שַׁעֲתָא דְּבִרְכְתָא דָּא נָפְקָא מִפּוּמֵיהּ דְּכַהֲנָא, אִינּוּן שִׁתִּין אַתְוָון, נָפְקִין וְטָסִין בִּרְקִיעָא, וּמְמָנָן שִׁתִּין רַבְרְבִין, עַל כָּל אָת וְאָת. וְכֻלְּהוּ אוֹדָן עַל כָּל אִלֵּין בִּרְכָאן. מַאי טַעֲמָא שִׁתִּין אַתְוָון בְּבִרְכָן אִלֵּין. בְּגִין דְּיִשְׂרָאֵל שִׁתִּין רִבּוֹא אִינּוּן, וְרָזָא דְּשִׁתִּין רִבּוֹא קַיְימִין בְעָלְמָא, וְכָל חַד וְחַד אִיהוּ חַד רִבּוֹא.

At that hour when this blessing goes forth from the mouth of the priest, those sixty letters go forth and fly in the firmament, and sixty great ones are appointed over each and every letter. And all of them give thanks over all these blessings. What is the reason for sixty letters in these blessings? Because Israel are sixty myriads, and the mystery of sixty myriads stands in the world, and each and every one is one myriad.

…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