זוהר, פנחס נ״גZohar, Pinchas 53

Segment 1א׳

תִּקּוּנָא שְׁתִּיתָאָה, (יחזקאל א׳:כ״ז) רָאִיתִי כְּמַרְאֵה אֵשׁ, הָכָא רְאִיָּיה מַמָּשׁ. אָמַר קוּדְשָׁא בְּרִיךְ הוּא, מַאן דְּיֵיעוּל בְּחֵיזוּ דָּא, וִיהֵא בִּצְּלוֹתֵיהּ לִבֵּיהּ לְעֵילָּא, לְשֵׁם יְדוָֹ"ד, וְעֵינוֹי לְתַתָּא בִּשְׁמָא דַּאֲדֹנָ"י, תֵּיעֲלוּן בְּהֵיכָלָא דָּא, כְּגַוְונָא דְּמַלְאָכִין, וְגַבֵּיהֶן לְעֵילָּא, וְיִרְאָה לָהֶם לְתַתָּא, לָקֳבֵל שְׁכִינְתָּא דְּאִיהִי יִרְאַת יְדוָֹ"ד.

The sixth ordering: “I saw as it were the appearance of fire” (Ezek. 1, 27). Here it is seeing in very truth. The Holy One, blessed be He, said: Whoever enters into this sight, and in his prayer his heart is above, toward the Name of the Tetragrammaton, and his eyes below, on the Name of Adonai — you shall enter into this palace, like the angels: “their rings” above, and “they were dreadful (yir'ah)” below, facing the Shekinah, which is the fear of the Lord.

Segment 2ב׳

וּבִרְאִיָּיה וּשְׁמִיעָה וְרֵיחָא וְדִבּוּר, שַׁרְיָא יְדוָֹ"ד. בַּעֲשִׂיָּיה, בְּמִשׁוּשׁ, שִׁמּוּשׁ, הִלוּךְ, שַׁרְיָא אֲדֹנָי. וְדָא רְאִיָּה, דְּאוֹר וְנֵר (ס"א דאורייתא), דְּאִתְּמַר בָּהּ (משלי ו׳:כ״ג) וְתוֹרָה אוֹר. רֵיחָא דְּקָרְבְּנִין, דְּאִינּוּן צְּלוֹתִין, דִּבּוּר בְּאוֹרַיְיתָא, דִּבּוּר בִּצְּלוֹתָא. וַעֲשִׂיָּיה דְּמִצְּוָה, וְשִׁמוּשׁ דִּילָהּ, וּמִשׁוּשׁ דִּילָהּ, וְהִלוּךְ דִּילָהּ. וּרְאִיָיה וּשְׁמִיעָה, דְּלֵית תַּמָּן אוֹרַיְיתָא וּמִצְּוָה, קוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ לָא שַׁרְיָא תַּמָּן. דְקוּדְשָׁא בְּרִיךְ הוּא שַׁרְיָא בִּרְאִיָיה, וְכֵן שְׁכִינְתֵּיהּ, דְּאוֹרַיְיתָא וְתוֹרָה אוֹר, שְׁכִינְתֵּיהּ רְאִיָה דִּילֵיהּ יְדוָֹד (במדבר י״ב:ו׳) בְּמַרְאָה אֵלָיו אֶתְודָּע, (קודשא בריך הוא במראה אליו אתודע שכינתיה).

In seeing and hearing and smell and speech, the Tetragrammaton dwells. In action, in touch, in service, in walking, Adonai dwells. And this is seeing, of light and lamp (a variant reads: of the Torah), of which it is said, “and the Torah is light” (Prov. 6, 23). Smell — of the offerings, which are prayers. Speech — in the Torah, speech in prayer. And the doing of the commandment, and its service, and its touch, and its walking. And seeing and hearing where there is no Torah and commandment — the Holy One, blessed be He, and His Shekinah do not dwell there. For the Holy One, blessed be He, dwells in seeing, and so does His Shekinah — for Torah, “and the Torah is light” — His Shekinah is His seeing: “I the Lord make Myself known to him in a vision” (Num. 12, 6) (a variant adds: the Holy One, blessed be He, in a vision makes known to him His Shekinah).

Segment 3ג׳

בְּמַחֲשָׁבָה מִלְּגוֹ בִּינָה, בֶּן יָהּ. יִשְׂרָאֵל עָלָה בְּמַחֲשָׁבָה. הִרְהוּר חָכְמָה, לְחַכִּימָא בִּרְמִיזָא. חָכְמָה עָלָה בְּמַחֲשָׁבָה דְּאִיהוּ בִּינָה, מַחֲשָׁבָה וְהִרְהוּר כֹּלָּא חַד. חָכְמָה לָא אִשְׁתְּמוֹדַע אֶלָּא בְּבִּינָה, וּבִינָה בַּלֵּב. וּבְגִין דָּא, מַחֲשָׁבָה בַּלֵּב, הִרְהוּר בַּלֵּב.

In thought, within, is binah, the son of Yod-He. Israel arose in thought. Meditation is chochmah — to the wise, by a hint. Chochmah arose in thought, which is binah; thought and meditation are all one. Chochmah is known only through binah, and binah is in the heart. And therefore thought is in the heart, meditation is in the heart.