זוהר, פקודי י״דZohar, Pekudei 14

Section 14 of 63 in Pekudei — 14 segments

Segment 1א׳

רִבִּי יִצְחָק שָׁאִיל לְרַבִּי שִׁמְעוֹן, אֲמַר לֵיהּ, הָא אוּקְמוּהָ דְּבִרְכְתָא לָא שַׁרְיָא בְּמִלָּה דְּקָאִים בִּמְדִּידוּ, וּבְמִלָּה דְּקָאִים בְּחוּשְׁבָּנָא, הָכָא בְּמַשְׁכְּנָא אֲמַאי הֲוָה כֹּלָּא בְּחוּשְׁבָּנָא. אָמַר לֵיהּ הָא אִתְּמַר, אֲבָל בְּכָל אֲתָר דְּסִטְרָא דִּקְדוּשָּׁה שַׁרְיָא עָלֵיהּ, אִי הַהוּא חוּשְׁבָּנָא אַתְיָא מִסִּטְרָא דִּקְדוּשָּׁה, בִּרְכָתָא שַׁרְיָא עָלֵיהּ תָּדִיר, וְלָא אִתְעָדֵי מִנֵּיהּ. מְנָלָן. מִמַּעֲשֵׂר. בְּגִין דְּאַתְיָא חוּשְׁבָּנָא לְקַדְּשָׁא. בִּרְכָתָא אִשְׁתְּכַחַת בֵּיהּ. כָּל שֶׁכֵּן מַשְׁכְּנָא דְּאִיהוּ קֹדֶשׁ, וְאַתְיָא מִסִּטְרָא דְּקֹדֶשׁ.

R. Isaac put the following question to R. Simeon: ‘Seeing that, as we have learnt, no blessing dwells in whatever is numbered or measured, why were all things connected with the Tabernacle made to be numbered?’ R. Simeon replied: ‘Wherever holiness abides, there, if the act of numbering proceeds from the side of holiness, blessing will abide continuously, and not pass away. This we learn from the tithe, which is a cause of blessing, the reason being that the act of counting is performed for a sacred purpose. How much more so, then, should that be with the Tabernacle, which was a sacred edifice and derived from the side of holiness!

Segment 2ב׳

אֲבָל כָּל שְׁאָר מִלֵּי דְּעָלְמָא, דְּלָא אַתְיָין מִסִּטְרָא דִּקְדוּשָּׁה, בִּרְכָתָא לָא שַׁרְיָא עָלַיְיהוּ, כַּד אִינּוּן בְּחוּשְׁבָּנָא. בְּגִין דְּסִטְרָא אַחֲרָא, דְּאִיהוּ רַע עַיִן, יָכִיל לְשַׁלְּטָאָה עָלֵיהּ. וְכֵיוָן דְּיָכִיל לְשַׁלְּטָאָה עָלֵיהּ, בִּרְכָתָא לָא אִשְׁתְּכַחַת בֵּיהּ, בְּגִין דְּלָא יִמְטוּ בִּרְכָאן לְהַהוּא רַע עַיִן. (ולא הוי מסטרא דקדושה).

But it is not so with worldly matters, such as are not derived from the side of holiness; no blessing rests upon them if they are numbered. For then the “other side”, that is, the Evil Eye, may obtain dominion over them; and wherever the Evil Eye rules there blessings cannot reach.

Segment 3ג׳

וּמְדִידוּ דִּקְדוּשָּׁה, וְחוּשְׁבָּנָא דִּקְדוּשָּׁה, תָּדִיר בִּרְכָאן אִתּוֹסְפָאן בֵּיהּ. וְעַל דָּא, וְכֶסֶף פְּקוּדֵי הָעֵדָה. פְּקוּדֵי הָעֵדָה בְּקוּשְׁטָא וַדַּאי, וְלָא דְּחִילוּ מֵעֵינָא בִּישָׁא, וְלָא דְּחִילוּ מִכָּל חוּשְׁבָּנָא דָּא, דְּהָא בְּכֹלָּא שָׁרָאן בִּרְכָאן מִלְּעֵילָּא.

Contrariwise, in holy affairs, through measuring and numbering blessings continuously increase. Hence, “And the silver of them that were counted of the congregation”; indeed, “counted”, without fear of the Evil Eye, without fear of any evil consequences, as the blessings from above rested there upon all.

Segment 4ד׳

וְתָא חֲזֵי, בְזַרְעָא דְּיוֹסֵף לָא שַׁלְטָא בֵּיהּ עֵינָא בִּישָׁא, בְּגִין דְּאָתֵי מִסִּטְרָא דִּימִינָא, וְעַל דָּא אִתְעָבִיד מַשְׁכְּנָא עַל יְדָא דִּבְצַלְאֵל, דְּהָא אִיהוּ בְּרָזָא דְּיוֹסֵף קָא שַׁרְיָא, דְּאִיהוּ רָזָא דִּבְרִית קַדִּישָׁא. וְעַל דָּא, מֹשֶׁה פָּקִיד, וּבְצַלְאֵל עָבִיד, לְמֶהֱוֵי כֹּלָּא בְּרָזָא דְּגוּפָא, וְסִיּוּמָא דְּגוּפָא, דְּאִיהוּ אָת קַיָּימָא קַדִּישָׁא, לְאַסְגָּאָה רְחִימוּ וְקִשּׁוּרָא דְּיִחוּדָא בְּמַשְׁכְּנָא, וְכֹלָּא בְּרָזָא דִּימִינָא קָא אִתְעָבִיד, וּבְגִין כַּךְ וְכֶסֶף פְּקוּדֵי הָעֵדָה, וְהַהוּא חוּשְׁבָּנָא, אִיהוּ חוּשְׁבַּן דַּרְגִּין רַבְרְבִין מְמָנָן, דְּאִתְאַחֲדָן מִסִּטְרָא דִּימִינָא. וְעַל דָּא כְּתִיב מְאַת כִּכָּר וְגוֹ'.

And observe: in the seed of Joseph the evil eye has no dominion, because he comes from the side of the right; and therefore the tabernacle was made by the hand of Bezalel, for he abides in the mystery of Joseph, who is the mystery of the holy covenant. And therefore Moses commanded and Bezalel did, so that all should be in the mystery of the body and of the completion of the body, which is the sign of the holy covenant, to increase love and the bond of unity in the tabernacle; and all was made in the mystery of the right. And therefore, “And the silver of them that were numbered of the congregation”; and that number is the number of the great appointed grades that are held fast from the side of the right. And therefore it is written, “a hundred talents”, and so forth.

Segment 5ה׳

רִבִּי אַבָּא, וְרִבִּי אֲחָא, וְרִבִּי יוֹסֵי, הֲווֹ אַזְלֵי מִטְּבֶרְיָה לְצִפּוֹרִי, עַד דַּהֲווֹ אָזְלֵי, חָמוּ לֵיהּ לְרִבִּי אֶלְעָזָר דְּהֲוָה אָתֵי, וְרִבִּי חִיָיא עִמֵּיהּ. אָמַר רִבִּי אַבָּא, וַדַּאי נִשְׁתַּתֵּף בַּהֲדֵי שְׁכִינְתָּא. אוֹרִיכוּ לְהוּ, עַד דְּמָטוּ לְגַבַּיְיהוּ. כֵּיוָן דְּמָטוּ גַּבַּיְיהוּ, אָמַר רִבִּי אֶלְעָזָר, כְּתִיב (תהלים לה) עֵינִי יְיָ' אֶל צַדִּיקִים וְאָזְנָיו אֶל שַׁוְעָתָם. הַאי קְרָא קַשְׁיָא, מַאי עֵינִי יְיָ' אֶל צַדִּיקִים. אִי בְּגִין דְּאַשְׁגָּחוּתָא דְּקוּדְשָׁא בְּרִיךְ הוּא עָלַיְיהוּ לְאוֹטָבָא לוֹן בְּהַאי עָלְמָא, הָא חֲמֵינָן, כַּמָה זַכָּאִין אִינּוּן בְּהַאי עָלְמָא, וַאֲפִילּוּ מְזוֹנָא כְּעוֹרְבֵי בָּרָא לא יַכְלִין לְאַדְבְּקָא, אִי הָכִי מַאי עֵינֵי יְיָ' אֶל צַדִּיקִים.

R. Abba and R. Aha and R. Jose were walking on the way from Tiberias to Sepphoris, when they caught sight of R. Eleazar, who was coming up in the company of R. Hiya. Said R. Abba: ‘Truly, we are now going to have the company of the Shekinah.’ They waited for them until they came up with them. Then R. Eleazar cited the verse: “The eyes of the Lord are toward the righteous, and his ears are open unto their cry” (Ps. 34, 16). ‘This verse’, he said, ‘presents a difficulty. It cannot mean that God’s providence cares for the righteous for to endow them with the goods of this world, since, indeed, we see so many righteous in this world who cannot procure even so much sustenance as would satisfy the ravens of the air.

…and 9 more segments in this section.

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Zohar — Vocalized Zohar, Israel 2013, via Sefaria

English: The Zohar — Soncino Press, London 1933 (public domain)

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