זוהר, פנחס ק״יZohar, Pinchas 110

Section 110 of 129 in Pinchas — 5 segments

Segment 1א׳

אִינְהוּ אִינּוּן דִּמְתַּקְנֵי חַמְרָא וְנָהֲמָא דְּמַלְכָּא עִלָּאָה, דְּאִתְּמַר בְּהוּ אֶת קָרְבָּנִי לַחְמִי לְאִשַּׁי, דְּלֵית לְקָרְבָא לֵיהּ לְגַבֵּיהּ אֶלָּא אִלֵּין דְּאִתְקְרִיאוּ אִשֵּׁי יְיָ. וּבְגִין דָּא אֶת קָרְבָּנִי לַחְמִי לְאִשַּׁי. דְּעָלֵיהּ אִתְּמַר, (משלי ט׳:ה׳) לְכוּ לַחֲמוּ בְּלַחְמִי. וְאִתְקְרֵי לֶחֶם הַפָּנִים, דְּאִינּוּן י"ב אַנְפִּין, (במדבר ו׳:כ״ה) יְבָרֶכְךָ יְהוָֹה, יָאֵר יְהוָֹה, יִשָּׂא יְהוָֹה, תְּרֵיסָר אַנְפִּין דִּתְלַת חֵיוָן.

They are the ones who prepare the wine and the bread of the supernal King, of whom it is said, “My offering, My bread for My fire-offerings”; for none may draw near to Him save those who are called “the fire-offerings of the Lord”. And therefore, “My offering, My bread for My fire-offerings”; of which it is said, “Come, eat of my bread” (Prov. 9, 5). And it is called lechem ha-panim (the showbread), for they are twelve faces (panim): “The Lord bless you”, “The Lord make His face to shine”, “The Lord lift up His countenance” (Num. 6, 25) — twelve faces of the three Hayyoth.

Segment 2ב׳

מַאי לֶחֶם דְּאִלֵּין פָּנִים. דָּא נַהֲמָא דְּאָדָם, דְּאִיהוּ יוֹ"ד הֵ"א וָא"ו הֵ"א. וְאִית לֵיהּ נַהֲמָא בְּאַרְבַּע אַנְפִּין, דְּאִינּוּן אַרְבַּע אַתְוָון יְדוָֹד. הַאי נַהֲמָא דְּפָתוֹרָא דְּמַלְכָּא, אִיהוּ סֹלֶת נְקִיָּה.

What is the bread of these faces? This is the bread of Man, which is Yod-Vau-Daleth, He-Aleph, Vau-Aleph-Vau, He-Aleph. And it has bread in four faces, which are the four letters of the Tetragrammaton. This bread of the King's table is pure fine flour.

Segment 3ג׳

כִּבְשָׁן דִּילֵיהּ, דְּאוֹפֶה בֵּיהּ נַהֲמָא, שְׁכִינְתָּא. תַּמָּן אִתְבְּשַׁל וְאִשְׁתְּלִים. וּבְגִין דָּא, אֵין בּוֹצְּעִין אֶלָּא מֵאֲתָר דְּגָמַר בִּשׁוּלָא. כְּגַוְונָא דִּשְׁלִימוּ דְּפֶרִי, אִיהוּ גְּמַר בִּישׁוּלוֹ. וְהַאי אִיהוּ אֲדֹנָי, גְּמַר וּשְׁלִימוּ דַּיְדוָֹד, דְּאִיהוּ לֶחֶם הַפָּנִים. אֲדֹנָי, כִּבְשָׁן דִּילֵיהּ. דְּאִיהִי כְּבוּשָׁה תְּחוֹת בַּעְלָהּ. וּבְגִינָהּ אִתְּמַר, (שמות י״ט:י״ח) וְהַר סִינַי עָשָׁן כֻּלּוֹ מִפְּנֵי אֲשֶׁר יָרַד עָלָיו יְיָ בָּאֵשׁ וַיַּעַל עֲשָׁנוֹ כְּעֶשֶׁן הַכִּבְשָׁן. וְלֹא כְּכִבְשָׁן דְּאֵשׁ דְּהֶדְיוֹט, אֶלָּא כְּכִבְשָׁן, דְּבֵיהּ כָּבַשׁ רַחֲמָיו לְעַמֵּיהּ, כַּד מְצָּלִין וּבָעוּן בָּעוּתִין, כֵּן יִכְבְּשׁוּ רַחֲמֶיךָ אֶת כַּעַסְךָ. וּבֵיהּ כִּבְשֵׁי דְּרַחֲמָנָא לָמָּה לָךְ.

His oven (kivshan), in which the bread is baked, is the Shekinah: there it is cooked and completed. And therefore one breaks bread only from the place where the baking is completed — as the perfection of a fruit is the completion of its ripening. And this is Adonai, the completion and perfection of the Tetragrammaton, which is the showbread. Adonai is His oven, for she is subdued (kevushah) beneath her husband. And for her sake it is said, “Now mount Sinai was altogether on smoke, because the Lord descended upon it in fire; and its smoke went up as the smoke of a furnace” (Ex. 19, 18). And not like a furnace of fire of a common man, but like a kivshan in which His mercy toward His people prevails (kavash), when they pray and make petitions: “So may Your mercy prevail over Your anger.” And of it: “What have you to do with the kivshei of the Merciful One?”

Segment 4ד׳

וּבְנַהֲמָא דְּאוֹרַיְיתָא, אִית סֹלֶת דִּיְהָב לֵיהּ מַלְכָּא, לְאִינּוּן דְּאִתְּמַר עָלַיְיהוּ, כָּל יִשְׂרָאֵל בְּנֵי מְלָכִים. מֵיכְלָא דְּצַּדִּיקַיָּיא. וְאִית נַהֲמָא דְּאוֹרַיְיתָא, דְּאִיהוּ פְּסוֹלֶת, לְאִינּוּן עַבְדִּין וּשְׁפָחוֹת, דְּבֵי מַלְכָּא. וּבְגִין דָּא בְּמַטְרוֹנִיתָא אִתְּמַר (משלי ל״א:ט״ו) וַתָּקָם בְּעוֹד לַיְלָה וַתִּתֵּן טֶרֶף לְבֵיתָהּ וְחֹק לְנַעֲרוֹתֶיהָ, דְּאִינּוּן מָארֵי מַתְנִיתִין. וּבְגִין דָּא אִתְּמַר בְּמֵיכְלָא דְּמַלְכָּא, וַעֲשִׂירִית הָאֵיפָה סוֹלֶת וַדַּאי, וְדָא יוֹ"ד מִן אֲדֹנָי, אִיהִי עֲשִׂירִית. וְדָא סֹלֶת דְּהֵיכְלָא דְּמַלְכָּא אַשְׁבְּחַת (ד"א דמיכלא דמלכא אשתכחת).

And in the bread of the Torah there is fine flour which the King gives to those of whom it is said, “All Israel are the sons of kings” — the food of the righteous. And there is bread of the Torah which is refuse, for those slaves and handmaids of the King's house. And therefore it is said of the Matrona, “She rises also while it is yet night, and gives food to her household, and a portion to her maidens” (Prov. 31, 15) — these are the sages of the Mishnah. And therefore it is said of the King's food, “and the tenth part of an ephah of fine flour”, assuredly; and this is the Yod of Adonai, which is a tenth. And this is the fine flour that is found in the King's palace (a variant reads: that is found in the King's food).

Segment 5ה׳

קוּם בּוּצִּינָא קַדִּישָׁא, אַנְתְּ וְרִבִּי אֶלְעָזָר בְּרָךְ, וְרִבִּי אַבָּא, וְרִבִּי יְהוּדָה, וְרִבִּי יוֹסֵי, וְרִבִּי חִיָּיא, וְרִבִּי יוּדָאִי, לְתַקְּנָא דּוֹרוֹנָא לְמַלְכָּא, וּלְקָרְבָא כָּל אֵבָרִין, דְּאִינּוּן יִשְׂרָאֵל, קָרְבְּנִין לְּקוּדְשָׁא בְּרִיךְ הוּא הַהוּא דְּאִתְקְרֵי נְשָׁמָה, לְגַבֵּי אֵבָרִים שְׁכִינְתָּא קַדִּישְׁתָּא, אֵשׁ שֶׁל גָּבוֹהַּ. דְּאָחִיד בְּעֵצִּים, דְּאִתְקְרִיאוּ עֲצֵּי הָעוֹלָה, דְּאִינּוּן עֵץ הַחַיִּים וְעֵץ הַדַּעַת טוֹב וָרָע. עֲצֵּי הַקֹּדֶשׁ אִתְקְרִיאוּ, אִינּוּן מָארֵי תּוֹרָה, דְּאִתְאֲחִידַת בְּהוֹן אוֹרַיְיתָא, דְּאִתְּמַר בָּהּ (ירמיהו כ״ג:כ״ט) הֲלֹא כֹה דְּבָרִי כָּאֵשׁ נְאֻם יְיָ.

Arise, Holy Lamp — you and R. Eleazar your son, and R. Abba, and R. Judah, and R. Jose, and R. Hiya, and R. Judai — to prepare a gift for the King, and to offer all the limbs, which are Israel, as offerings to the Holy One, blessed be He, He who is called the soul in relation to the limbs; the holy Shekinah, the fire from on high, which takes hold of the wood that is called “the wood of the burnt-offering”, which are the tree of life and the tree of the knowledge of good and evil. They are called “holy wood” — these are the masters of the Torah, in whom the Torah takes hold, of which it is said, “Is not My word like as fire? says the Lord” (Jer. 23, 29).

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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