זוהר, פנחס ל״טZohar, Pinchas 39

Section 39 of 129 in Pinchas — 9 segments

Segment 1א׳

אָמַר רַעְיָא מְהֵימָנָא, כְּעַן בָּעֵי לְמִנְדַּע, אֵיךְ אַתְקִינוּ צְלוֹתִין לָקֳבֵל קָרְבְּנִין. אֶלָּא תְּלַת צְלוֹתִין, לָקֳבֵל אֶת הַכֶּבֶשׂ הָאֶחָד תַּעֲשֶׂה בַבֹּקֶר, דָּא צְלוֹתָא דְּשַׁחְרִית, דְּאִתְּמַר בָּהּ, (בראשית י״ט:כ״ז) וַיַּשְׁכֵּם אַבְרָהָם בַבֹּקֶר אֶל הַמָּקוֹם אֲשֶׁר עָמַד שָׁם אֶת פְּנֵי יְיָ. וְאוֹקְמוּהָ רַבָּנָן, דְּלֵית עֲמִידָה אֶלָּא צְלוֹתָא. וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם, לְקַבֵּל צְלוֹתָא דְּמִנְחָה, דְּתַקִּין לָהּ יִצְחָק. הֲדָא הוּא דִכְתִיב, (בראשית כ״ד:ס״ג) וַיֵּצֵא יִצְחָק לָשׂוּחַ בַּשָּׂדֶה לִפְנוֹת עֶרֶב. וְלֵית שִׂיחָה, אֶלָּא צְלוֹתָא. צְלוֹתָא דְּעַרְבִית, לָקֳבֵל אֱמוּרִין וּפְדָרִין דְּמִתְאַכְּלִין כָּל הַלַּיְלָה. הֲדָא הוּא דִכְתִיב, (בראשית כ״ח:י״א) וַיִּפְגַּע בַּמָּקוֹם וַיָּלֶן שָׁם כִּי בָא הַשֶּׁמֶשׁ. וְלֵית פְּגִיעָה, אֶלָּא צְלוֹתָא.

The Faithful Shepherd said: Now one must know how they instituted prayers corresponding to offerings. Rather, three prayers: corresponding to “The one lamb shall you offer in the morning” — this is the morning prayer, of which it is said, “And Abraham got up early in the morning to the place where he had stood before the Lord” (Gen. 19, 27); and the Rabbis explained that standing is nothing but prayer. “And the other lamb shall you offer at dusk” — corresponding to the afternoon prayer, which Isaac instituted, as it is written, “And Isaac went out to meditate in the field toward evening” (Gen. 24, 63); and meditation is nothing but prayer. The evening prayer corresponds to the sacrificial parts and the fat pieces that are consumed all the night, as it is written, “And he lighted upon the place, and tarried there all night, because the sun was set” (Gen. 28, 11); and lighting upon is nothing but prayer.

Segment 2ב׳

אַדְּהָכִי דַּאֲנָן בַּאֲתָר דָּא, אֲמַאי כְּתִיב וַיִּקַּח מֵאַבְנֵי הַמָּקוֹם וַיָּשֶׂם מְרַאֲשׁוֹתָיו וַיִּשְׁכַּב בַּמָּקוֹם הַהוּא, וְכִי לָא הֲווֹ לֵיהּ כָּרִים וּכְסָתוֹת לְמִשְׁכַּב. אֶלָּא הוֹאִיל וְאָתָא חָתָן לְגַבֵּי כַּלָּה, אַף עַל גַּב דְּלָא הֲוָה אָרְחוֹי לְמִשְׁכַּב אֶלָּא בְּכָּרִים וּכְסָתוֹת, וְאִיהִי יְהִיבַת לֵיהּ אֲבָנִים לְמִשְׁכַּב, יְקַבֵּל כֹּלָּא בִּרְעוּתָא דְּלִבָּא, וְהָא אִתְּמַר. וְאוֹף הָכִי אִתְּמַר בְּחִבּוּרָא קַדְמָאָה. מַהוּ דִּכְתִּיב, (בראשית ל״ב:ג׳) וַיֹּאמֶר יַעֲקֹב כַּאֲשֶׁר רָאָם, אָמַר רַבִּי שִׁמְעוֹן תִּיב. וְאֵימָא קְרָא, (ע"כ רעיא מהימנא) (ככתוב דף רכ"ה ע"ב אלא פגיעה בר"מ שם)

While we are in this place: why is it written, “And he took of the stones of the place, and put them under his head, and lay down in that place”? Did he not have pillows and cushions to lie on? Rather, since the bridegroom came to the bride — even though it was not his way to lie down except on pillows and cushions, and she gave him stones to lie on — he must accept all with the goodwill of the heart. And this has been said. And so too it was said in the first composition. What is it that is written, “And Jacob said when he saw them” (Gen. 32, 3)? Said R. Simeon: Sit, and say the verse… (End of Ra'aya Meheimna) (As written, folio 225b: 'Rather, lighting upon', in the Ra'aya Meheimna there.)

Segment 3ג׳

אָמַר רִבִּי פִּנְחָס, מִסְתָּכַּל הֲוִינָא, שְׁמִירָה בַּלֵּב אִיהוּ וַדַּאי, (דחמא בלב) (ס"א ולב דוגמא דלב עילאה) וְעַל דָּא שָׁמוֹר בַּלֵּב, וְלָאו בַּאֲתָר אַחֲרָא. זְכִירָה בַּזָּכָר, בְּמוֹחָא, דְּרָכִיב וְשָׁלִיט עַל הַלֵּב. וְלֵית זְכִירָה אֶלָּא בְּמוֹחָא. וְעַל דָּא זָכוֹר לְזָכָר וְשָׁמוֹר לִנְקֵבָה. מוֹחָא דְּאִיהוּ דְּכוּרָא, רָכִיב וְשָׁלִיט עַל הַלֵּב. לֵב שַׁלִּיט וְרָכִיב עַל הַכָּבֵד. כָּבֵד סָמָאֵל וְנָחָשׁ דָּא בְּדָא, וְאִיהוּ חַד. (ס"א ואינון דכר ונוקבא) יוֹתֶרֶת הַכָּבֵד וְכָבֵד. וְעַל דָּא בְּקוֹרְבָּנָא, יוֹתֶרֶת הַכָּבֵד, דָּא נָחָשׁ. כָּבֵד מֵיכְלָא דִּדְכוּרָא, רָזָא דְּסָמָאֵ"ל.

Said R. Phineas: I was contemplating: keeping (shemirah) is certainly in the heart (a variant adds: that sees in the heart) (a variant reads: and the heart, the likeness of the supernal heart); and therefore “Keep” is in the heart, and not in another place. Remembering (zechirah) is in the male (zachar), in the brain, which rides upon and rules over the heart; and there is no remembering except in the brain. And therefore “Remember” (zachor) is for the male, and “Keep” (shamor) for the female. The brain, which is male, rides upon and rules over the heart. The heart rules and rides over the liver. The liver: Samael and the serpent, one in the other, and it is one (a variant reads: and they are male and female) — the lobe of the liver and the liver. And therefore in the offering, the lobe of the liver — this is the serpent. The liver is the food of the male, the mystery of Samael.

Segment 4ד׳

אָמַר רַבִּי שִׁמְעוֹן, וַדַּאי כַּךְ הוּא, וְיָאוּת הוּא. וּבְרִירָא דְּמִלָּה, וְרָזָא וְסִתְרִין דְּקָרְבָּן, הָכִי הוּא. כָּבֵד נָטִיל בְּקַדְמִיתָא, הוּא וְיוֹתֶרֶת דִּילֵיהּ, (ס"א ולבתר יותרת דיליה) סָמָאֵל וּבַת זוּגוֹ. (ס"א ולבתר כל וכו' דאינון חיילין) וְכָל אִינּוּן עַרְקִין דְּכַבְדָא. חַיָּילִין וּמַשִׁרְיָין דִּלְהוֹן. וּנְטִילוּ דִּלְהוֹן, דְּאַכְלִין חֲלָבִין שַׁמְנִינוֹ דְּקָרְבְּנָא. הֲדָא הוּא דִכְתִיב, (שמות כט) וְאֶת הַחֵלֶב אֲשֶׁר עֲלֵיהֶם. וּכְדֵין קָרִיב כֹּלָּא לְגַבֵּי לֵב.

Said R. Simeon: Assuredly it is so, and it is fitting. And the clarification of the matter, and the mystery and secrets of the offering, is thus. The liver takes first, it and its lobe (a variant reads: and afterwards its lobe) — Samael and his mate (a variant reads: and afterwards all, etc., which are hosts) — and all those veins of the liver: their hosts and camps. And their taking is that they eat the fats, the fatness of the offering, as it is written, “And the fat that is upon them” (Ex. 29). And then all is brought near to the heart.

Segment 5ה׳

וְלֵב לָא נָטִיל מִכֹּלָּא. אֶלָּא וִדּוּי דְּאִתְעָבִיד בֵּיהּ, וְסָלִיק בְּהַהוּא תְּנָנָא וּצְלוֹתָא דְּאִתְעָבִיד עָלֵיהּ דְּקָרְבְּנָא. לֵב קָרִיב לְגַבֵּי מוֹחָא, רְעוּתָא דְּיִחוּדָא דְּכַהֲנָא בֵּיהּ, וְחֶדְוָותָא דְּלֵיוָאֵי. מוֹחָא דָּא, נְהוֹרָא דְּאַתְיָא מִמּוֹחָא עִלָּאָה. מוֹחָא קָרִיב לְגַבֵּיהּ טָמִיר מִכֹּלָּא, דְּלָא אִתְיְדַע כְּלַל. (ס"א לגביה, מכלל דלא אתפרע כלל) וְכֹלָּא אִתְקְשַׁר דָּא בְּדָא. וּמוֹחָא קָרִיב נַחַת רוּחַ דְּכֹלָּא.

And the heart takes nothing of it all, but only the confession that is made over it; and it rises in that smoke, with the prayer that is made over the offering. The heart is brought near to the brain: the will of the unification of the priest is in it, and the joy of the Levites. The brain — this is the light that comes from the supernal brain. The brain is brought near to that which is hidden from all, which is not known at all (a variant reads: to it — from which it follows that it is not revealed at all). And all is bound one to the other. And the brain offers the satisfaction of all.

…and 4 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