זוהר, פנחס קכ״זZohar, Pinchas 127

Segment 1א׳

(במדבר כ״ח:כ״ז) וְהִקְרַבְתֶּם עוֹלָה לְרֵיחַ נִיחֹחַ לַיְיָ. תָּא חֲזֵי, בְּפֶסַח כְּתִיב, וְהִקְרַבְתֶּם אִשֶּׁה עוֹלָה לַיְיָ. וְהָכָא לָא כְּתִיב אִשֶּׁה, (דהא ביומא דא אשה לא כתיב ביה) אֶלָּא וְהִקְרַבְתֶּם עוֹלָה. מַאי טַעְמָא. יוֹמָא דָּא, יוֹמָא דְּעַיְילַת כַּלָּה לְחוּפָּה אִיהוּ. וְיִשְׂרָאֵל מָנוּ יוֹמִין דְּדַכְיוּ. יוֹמִין וְשָׁבוּעִין, וְאִתְכְּלִילוּ וְעָאלוּ בְּיוֹמִין דְּדַכְיוּ. וְהִיא נַפְקַת מִכָּל סִטְרָא בִּישָׁא, וְנַטְרַת יוֹמֵי דַּכְיוּ כַּדְּקָא חֲזֵי. וְרָזָא דָּא, מַלְכָּא טַעַם בְּתוּלָה טָעִים. בְּגִין כָּךְ לָא כְּתִיב בֵּיהּ אִשֶּׁה, דְּהָא אַחֲרָא לָא קָרִיב לְמַשְׁכְּנָא, וְהָא אִתְרְחַק מִתַּמָּן. וְעַל דָּא אִשִּׁים לָאו הָכָא, וְלָאו אִצְטְרִיכוּ לְהָכָא, וְיִשְׂרָאֵל מְרַחֲקָן אִינּוּן מִן סִטְרָא בִּישָׁא. (ומנן יומין דדכיו, יומין ושבועין, ואתכלילו ועאלו ביומין דדכיו). אָמַר רִבִּי אַבָּא, עֲדַיִין צְרִיכִין אֲנָן לְפִתְחָא דָּא לְמִפְתַּח.

“But you shall present a burnt-offering for a sweet savour to the Lord” (Num. 28, 27). Observe: of Passover it is written, “But you shall present a fire-offering, a burnt-offering to the Lord.” And here “fire-offering” is not written (a variant adds: for on this day “fire-offering” is not written of it), but only “and you shall present a burnt-offering”. What is the reason? This day is the day on which the bride enters the canopy. And Israel counted days of purity, days and weeks, and they were comprised and entered into the days of purity; and she has gone out from every evil side, and has kept the days of purity as is fitting. And the mystery of this: the King tastes the taste of a virgin. Therefore “fire-offering” is not written of it, for the other does not draw near to the Tabernacle, and behold, it has been removed from there. And therefore the fire-offerings are not here, and are not needed here, and Israel are far removed from the evil side. (a variant reads: And they counted days of purity, days and weeks, and were comprised and entered into the days of purity.) R. Abba said: We still need to open this opening.

Segment 2ב׳

אָמַר רַבִּי שִׁמְעוֹן, אֲרִימִית יְדַי בְּצַלּוּ לְמַאן דְּבָרָא עָלְמָא, וְרָזָא דָּא, אַשְׁכְּחָן בְּסִפְרֵי קַדְמָאֵי, אִשִּׁים אִינּוּן בְּאֶמְצָעִיתָא, וְאַתְיָין בְּסִטְרָא דָּא וּבְסִטְרָא דָּא, אִדַבְּקוּ בְּאִילָנָא דְּדַעַת טוֹב וָרָע, אִדַבְּקָן בְּרָע, וְאִדַבְּקָן בְּטוֹב. וּבְגִין כָּךְ, בִּשְׁאַר יוֹמִין כְּתִיב בְּהוּ אִשֶּׁה עוֹלָה. אֲבָל בְּהָנֵי יוֹמָא, דְּאִילָנָא דְּחַיֵּי קַיְּימָא, וְלָא אַחֲרָא, לֵית אֲנָן צְרִיכִין לְאִשֶּׁה, וְלָא אִצְטְרִיךְ לְמֶהֱוִי תַּמָּן. וְיוֹמָא דָּא, יוֹמָא דְּאִילָנָא דְּחַיֵּי אִיהוּ, וְלָא דְּדַעַת טוֹב וָרָע. וּבְגִין דָּא, וְהִקְרַבְתֶּם עוֹלָה לְרֵיחַ נִיחֹחַ לַיְיָ, וְלָא אִשֶׁה לַיְיָ עוֹלָה. וְעוֹלָה, לָשׁוֹן (נ"א לשם) עוֹלֶה, כְּמָה דְּאִתְּמַר, וְהָא אִתְּעַרְנָא מִלֵּי דְּפָרִים בְּנֵי בָּקָר, וְכָל הַהוּא קָרְבָּן.

R. Simeon said: I have lifted up my hands in prayer to Him who created the world. And this mystery we have found in the books of the ancients: the fire-offerings are in the middle, and they come on this side and on that side; they cleave to the tree of the knowledge of good and evil — they cleave to evil, and they cleave to good. And therefore on the other days “a fire-offering, a burnt-offering” is written of them. But on this day, when the tree of life stands, and not another, we have no need of the fire-offering, and it need not be there. And this day is the day of the tree of life, and not of the knowledge of good and evil. And therefore: “But you shall present a burnt-offering for a sweet savour to the Lord,” and not “a fire-offering to the Lord, a burnt-offering.” And olah is an expression (a variant reads: is named after) of oleh (rising), as has been said. And behold, I have roused the words concerning the young bullocks, and all that offering.

Segment 3ג׳

(במדבר כ״ט:א׳) וּבַחֹדֶשׁ הַשְּׁבִיעִי, כְּמָה דְּאִתְּמַר, יוֹמָא דְרֹאשׁ הַשָּׁנָה, דִּינָא דְּכָל עָלְמָא, דִּינָא תַּקִּיפָא, וְדִינָא רַפְיָא. וַעֲשִׂיתֶם עוֹלָה, וְהִקְרַבְתֶּם מִבָּעֵי לֵיהּ, כִּשְׁאַר כָּל יוֹמִין, מַאי וַעֲשִׂיתֶם. אֶלָּא בְּיוֹמָא דָּא, (בראשית כ״ז:ד׳) וַעֲשֵׂה לִי מַטְעַמִּים כְּתִיב. כַּמָה מַטְעַמִּים וְתַבְשִׁילִים עָבְדוּ יִשְׂרָאֵל בְּהָנֵי יוֹמֵי, בְּעוֹד דִּמְקַטְרְגָא אָזִיל לְפַשְׁפְּשָׁא בְּחוֹבִין דְּעָלְמָא. וְעַל דָּא לָא כְּתִיב וְהִקְרַבְתֶּם, אֶלָּא וַעֲשִׂיתֶם עוֹלָה. וְלָא אִשֶּׁה עוֹלָה. וְכֵן בְּכָל שְׁאַר יוֹמִין, (ס"א בקרבנין) לָא כְּתִיב אִשֶּׁה, דְּלֵית לוֹן חוּלָקָא בְּכָל הָנֵי יוֹמֵי. כָּל שֶׁכֵּן בְּהַאי יוֹמָא, דַּאֲנָן עַבְדִּין מַטְעַמִּים וְתַבְשִׁילִים בְּלָא דַּעְתָּא דְּסִטְרָא אַחֲרָא, דְּהָא יִצְחָק מְשַׁדֵּר לֵיהּ לָצוּד צֵידָה דְּחוֹבִין דִּבְנֵי עָלְמָא, וּלְאַיְיתָאָה לְגַבֵּיהּ.

“And in the seventh month” (Num. 29, 1) — as has been said: the day of New Year, the judgement of the whole world, strong judgement and mild judgement. “And you shall make a burnt-offering” — it should have said “and you shall present”, as on all the other days; why “and you shall make”? Rather, on this day “and make me savoury food” (Gen. 27, 4) is written. How much savoury food and how many dishes Israel made in these days, while the accuser goes to search out the sins of the world! And therefore “and you shall present” is not written, but “and you shall make a burnt-offering” — and not “a fire-offering, a burnt-offering”. And so on all the other days (a variant reads: in the offerings) “fire-offering” is not written, for they have no portion in all these days. How much more so on this day, when we make savoury food and dishes without the knowledge of the other side; for Isaac sends him to hunt the game of the sins of the children of the world, and to bring it to him.