זוהר, פנחס נ״דZohar, Pinchas 54

Section 54 of 129 in Pinchas — 4 segments

Segment 1א׳

תִּקּוּנָא שְׁבִיעָאָה, (יחזקאל א׳:כ״ח) כְּמַרְאֵה הַקֶּשֶׁת אֲשֶׁר יִהְיְה בֶּעָנָן בְּיוֹם הַגֶּשֶׁם. אָמְרוּ רַבָּנָן, מִן (יחזקאל א׳:כ״ח) וָאֵרֶא עַד כְּמַרְאֵה הַקֶּשֶׁת הֵן הֵן מַעֲשֵׂה הַמֶּרְכָּבָה. וְאָמְרוּ חֲכָמִים, כְּשֶׁהָיָה רִבִּי עֲקִיבָא דּוֹרֵשׁ בְּמַעֲשֵׂה מֶרְכָּבָה, יָרְדָה אֵשׁ מִן הַשָּׁמַיִם, וְסִבְּבָה הָאִילָנוֹת. וְהָיוּ מִתְקַבְּצִּין מַלְאֲכֵי הַשָּׁרֵת כִּבְמִזְמוּטֵי חָתָן וְכַלָּה. בְּגִין דְּלֵית יִחוּדָא וְקִשּׁוּרָא וּמֶרְכָּבָה, לְשֵׁם יְדוָֹ"ד בַּאֲדֹנָ"י, אֶלָּא בְּצַּדִּיק. דְּאִיהוּ קֶשֶׁת, דְּאִיהִי (ד"א דביה) מֶרְכַּבְתָּא שְׁלֵימָתָא דִּלְעֵילָּא, יְאֲהַדוָֹנָה"י.

The seventh ordering: “As the appearance of the bow that is in the cloud in the day of rain” (Ezek. 1, 28). The Rabbis said: From “And I looked” (Ezek. 1, 27) until “as the appearance of the bow” — these, these are the Work of the Chariot. And the sages said: When R. Akiba was expounding the Work of the Chariot, fire came down from heaven and surrounded the trees, and the ministering angels gathered as at the wedding festivities of bridegroom and bride. For there is no unity and bond and chariot for the Name of the Tetragrammaton with Adonai save in the Righteous One, who is the bow, which is (a variant reads: in whom is) the perfect chariot above: Yod-Aleph-He-Daleth-Vau-Nun-He-Yod.

Segment 2ב׳

שְׁכִינְתָּא אִיהִי מַעֲשֵׂה בְּרֵאשִׁית, וְאוֹקְמוּהָ, אֵין דּוֹרְשִׁין בְּמַעֲשֵׂה בְּרֵאשִׁית בִּשְׁנַיִם. בְּגִין דְּעַנְפִּין דְּאִילָנָא, אִינּוּן פְּרוּדוֹת מִלְּמַעְלָה בְּכַנְפֵי חֵיוָן, יְדוָֹ"ד לִימִינָא, אֲדֹנָ"י לִשְׂמָאלָא. חָתָן לִימִינָא, כַּלָּה לִשְׂמָאלָא. כַּד אַתְיָין לָהּ לַחוּפָּה, בְּכַמָּה מִינֵי נִגּוּנָא, צְּרִיכִין יִשְׂרָאֵל לְאַתְּעָרָא לוֹן לְתַתָּא, בְּשִׁירוֹת וְתֻשְׁבָּחוֹת, בְּכָל מִינֵי נִגּוּנָא בִּצְּלוֹתָא, הָא קָא אַתְיָין לַחוּפָּה.

The Shekinah is the Work of Creation, and they explained: One does not expound the Work of Creation before two. Because the branches of the tree are “separate from above” at the wings of the Hayyoth: the Tetragrammaton to the right, Adonai to the left; the bridegroom to the right, the bride to the left. When they come to the canopy with many kinds of melody, Israel must rouse them below with songs and praises, with every kind of melody in prayer: Lo, they are coming to the canopy!

Segment 3ג׳

וּצְּרִיכִין יִשְׂרָאֵל לְמֵיהַב קִדוּשִׁין לַכַּלָּה. מֵחֲתָנָא, בְּקִשּׁוּרָא דִּתְפִלָּה דְּיָד, לְמֶהֱוִי קְשִׁירָא לֵיהּ, וּלְעַטְרָא לוֹן בִּתְפִילִין דְּרֵישָׁא, דְּאִיהוּ פְּאֵר, הֲדָא הוּא דִכְתִיב, (יחזקאל כ״ד:י״ז) פְּאֵרְךָ חָבוּשׁ עָלֶיךָ. וּתְלַת כְּרִיכִין דִּרְצּוּעָה, לָקֳבֵל ג' קְדוּשּׁוֹת, דְּאִינּוּן קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ, (רצועה) קְדוּשָּׁה לְךָ יְשַׁלֵּשׁוּ. וְצָּרִיךְ לְבָרְכָא לוֹן בְּשֶׁבַע בִּרְכָאן, דְּאִינּוּן שֶׁבַע בְּרָכוֹת דִּקְרִיאַת שְׁמַע, בַּשַּׁחַר שְׁתַּיִם לְפָנֶיהָ וְאַחַת לְאַחֲרֶיהָ. וּבָעֶרֶב שְׁתַּיִם לְפָנֶיהָ וּשְׁתַּיִם לְאַחֲרֶיהָ.

And Israel must give the betrothal to the bride from the bridegroom: with the knot of the phylactery of the hand, that she be bound to him; and to crown them with the phylacteries of the head, which is “headtire” (pe'er) — this is what is written, “Bind your headtire upon you” (Ezek. 24, 17). And the three windings of the strap correspond to the three sanctifications, which are “Holy, holy, holy” — (a variant adds: the strap) “they shall thrice repeat the sanctification to You”. And one must bless them with seven blessings, which are the seven blessings of the reciting of the Shema: in the morning two before it and one after it, and in the evening two before it and two after it.

Segment 4ד׳

וְכַלָּה בְּחוּפָּה, דְּאִיהִי בְּדִיּוּקְנָא דְּכַנְפֵי מִצְּוָה, בְּצִּיצִּיוֹת מוּזְהָבוֹת, וּתְכֵלֶת וְלָבָן, כִּסֵּא דֵּין וְכִסֵּא רַחֲמִים, כָּלִיל דָּא בְּדָא. וְכַמָּה קְשָׁרִים וְחֻלְיָין, סַחֲרָנֵיהּ. בְּכַמָּה מַרְגְּלָאן וַאֲבָנִין יַקִּירִין, מַלְיָין סְגוּלוֹת, סַחֲרִין לְגַבֵּיהּ, כְּדִּיוּקְנָא דְּזָגִין וְרִמּוֹנִין, דִּלְבוּשֵׁי מַלְכָּא וּמַטְרוֹנִיתָא, דְּאִינּוּן ד' בִּגְדֵי לָבָן, וְד' בִּגְדֵי זָהָב, מִסִּטְרָא דִּתְרֵין שְׁמָהָן, יְדוָֹ"ד אֲדֹנָ"י, כִּשְׁמוֹ כֵּן כִּסְאוֹ, כֵּן חוּפָתוֹ, כֵּן לְבוּשׁוֹ. רָשִׁים שְׁמֵיהּ בְּכֹלָּא, כַּד בָּעֵי לְאַעֲלָא בְּהֵיכָלֵיהּ, לְמֶהֱוִי תַּמָּן חָתָן בְּכַלָּתֵיהּ, בְּח"י בִּרְכָאן דִּצְּלוֹתָא, דְּאִיהִי (נ"א בהיכלא ליחדא תמן בצלותא בח"י ברכאן דצדיק דאיהו) כְּמַרְאֵה הַקֶּשֶׁת.

And the bride under the canopy, which is in the likeness of the corners of the commandment, with golden fringes, and blue and white — a throne of judgment and a throne of mercy, comprised one in the other. And many knots and links around it, with many pearls and precious stones, full of treasures, going round about it, in the likeness of the bells and pomegranates of the garments of the King and the Matrona, which are the four garments of white and the four garments of gold, from the side of the two Names, the Tetragrammaton and Adonai. As is His Name, so is His throne, so is His canopy, so is His garment. His Name is marked upon everything, when He wishes to enter His palace, to be there the bridegroom with His bride, in the eighteen blessings of the prayer, which is (a variant reads: in the palace, to unite there in prayer, in the eighteen blessings of the Righteous One, who is) “as the appearance of the bow”.

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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