זוהר, פקודי מ״הZohar, Pekudei 45

Segment 1א׳

היכלות מסטרא דקדושה אָמַר רִבִּי שִׁמְעוֹן, הָא תָּנֵינָן בְּאִינּוּן הֵיכָלִין, דְּאִינּוּן קַיְימִין, לְסַדְּרָא סִדּוּרָא דִּשְׁבָחָא דְקוּדְשָׁא בְּרִיךְ הוּא בֵּין סִדּוּרָא דְּקַיְּימָא בְּמִלָּה בֵּין סִדּוּרָא דְּקַיְּימָא בִּרְעוּתָא. בְּגִין דְּאִית סִדּוּרָא דְּקַיְּימָא בְּמִלָּה, וְאִית סִדּוּרָא דְּקַיְּימָא בִּרְעוּתָא וְכַוָּונָה דְּלִבָּא, לְמִנְדַּע וּלְאִסְתַּכְּלָא, בְּגִין לְאִסְתַּכְּלָא לְעֵילָּא לְעֵילָּא עַד אֵין סוֹף, דְּתַמָּן (קל"ט ע"א) תְּקִיעוּ דְּכָל רְעוּתִין וּמַחֲשָׁבִין, וְלָא קַיְימִין בְּמִלָּה כְּלַל, אֶלָּא כְּמָה דְּאִיהוּ סָתִים, הָכִי כָּל מִלּוֹי בִּסְתִימוּ.

The palaces from the side of holiness. R. Simeon said: As we have learnt concerning those palaces, they stand to set in order the ordering of the praise of the Holy One, blessed be He, whether the ordering that stands in word or the ordering that stands in will. For there is an ordering that stands in word, and there is an ordering that stands in will and in the intent of the heart, to know and to gaze — to gaze higher and higher, up to En Sof, where all wills and thoughts are stayed, and they do not stand in word at all; but just as He is concealed, so all His words are in concealment.

Segment 2ב׳

תָּא חֲזֵי (בראשית מ"א ע"א) הַאי דְּאַמָרָן בְּאִינּוּן הֵיכָלִין כֻּלְּהוּ (נ"א תליין), כָּל אִינּוּן סִדּוּרִין אִינּוּן כְּלָלָא חֲדָא, בְּגִין לְאִתְכַּלְּלָא תַּתָּאֵי בְּעִלָּאֵי.

Observe: this that we have said concerning all those palaces (a variant reads: they all hang) — all those orderings are one whole, so that the lower may be comprised in the supernal.

Segment 3ג׳

אֲבָל תָּא חֲזֵי, מֹשֶׁה כַּד סִדֵּר צְלוֹתֵיהּ בְּגִינֵיהוֹן דְּיִשְׂרָאֵל, אָרִיךְ בְּהַאי צְלוֹתָא, בְּגִין דְּאִיהִי צְלוֹתָא דְּקַיְּימָא לְעֵילָּא. וְכַד סִדֵּר צְלוֹתֵיהּ בִּקְצִירוּ דְּאַחְתֵּיהּ, לָא אָרִיךְ בָּהּ, בְּגִין דְּקַיְּימָא לְתַתָּא. דִּכְתִּיב, (במדבר י״ב:י״ג) אֵל נָא רְפָא נָא לָהּ, ולָא אָרִיךְ יַתִּיר, בְּגִין (בראשית צ"א ע"ב) דְּאִיהוּ מָארֵי דְּבֵיתָא, וּפָקִיד בֵּיתֵיהּ כַּדְקָא חֲזִי, וּבְגִין כָּךְ לָא אָרִיךְ יַתִּיר בְּבָעוּתֵיהּ. (נ"א ועל דא כולהו) וְכֻלְּהוּ סִדּוּרִין, לְאַשְׁרָאָה שְׁכִינְתָּא בְּעָלְמָא, כְּמָה דְּאוֹקִימְנָא בְּכָל אִינּוּן (שאר) הֵיכָלִין דְּקָאָמַרָן.

But observe: Moses, when he set his prayer in order for the sake of Israel, drew this prayer out at length, because it is a prayer that stands above. And when he set his prayer in order for his sister, in brief, he did not draw it out, because it stands below; as it is written, “Heal her now, O God, I pray” (Num. 12, 13). And he did not draw it out further, because he is the master of the house and commands his house as is fitting; and therefore he did not draw out his petition further. (A variant reads: and therefore all of them.) And all the orderings are to cause the Shekinah to dwell in the world, as we have explained in all those (a variant reads: the rest of the) palaces of which we have spoken.