זוהר, תצוה ג׳Zohar, Tetzaveh 3

Segment 1א׳

(שמות כ״ח:א׳) וְאַתָּה הַקְרֵב אֵלֶיךָ וְגוֹ'. אָמַר רִבִּי שִׁמְעוֹן, לָא שִׁמֵשׁ מֹשֶׁה (נ"א שמשא) (נ"א דאיהו שמשא) בְּסִיהֲרָא, עַד דְּאִתְכְּלִיל בְּכָל סִטְרִין בְּרָזָא דְּו', כְּמָה דְּאוֹקִימְנָא. תָּא חֲזֵי, מַה כְּתִיב, מִתּוֹךְ בְּנֵי יִשְׂרָאֵל לְכַהֲנוֹ לִי. לְכַהֵן לִי לָא כְּתִיב, אֶלָּא לְכַהֲנוֹ לִי, לְשִׁמּוּשָׁא דִּילֵיהּ, לְשִׁמּוּשָׁא דְּאָת דָּא, לְשִׁמּוּשָׁא דִּילֵיהּ וַדַּאי. לִי דָּא אָת ה', לְאַעֲלָא וּלְשַׁמְּשָׁא ו' בְּה', לְמֶהֱוֵי כֹּלָּא חַד. זַכָּאִין אִינּוּן יִשְׂרָאֵל, דְּעָאלוּ וְנַפְקוּ, וְיַדְעֵי בְּרָזָא דְּאָרְחוֹי דְּאוֹרַיְיתָא, לְמֵהָךְ בְּאֹרַח קְשׁוֹט.

AND YOU, BRING NEAR TO YOU, ETC. (Ex. 28, 1). R. Simeon said: ‘Moses did not make use of the Moon until he was completed on all sides in the mystery of the vau, as we have explained. Observe what is written: “from among the children of Israel, that he may minister to Me in the priest’s office”. It is not written “that he may be priest to Me”, but “that he may minister to Me” — for its service, for the service of this letter, for its service indeed. “To Me”: this is the letter he, that the vau should enter and serve within the he, so that all might be one. Blessed are the Israelites who entered and came out, and who know the mystery of the ways of the Torah, to walk in the way of truth.’

Segment 2ב׳

מִתּוֹךָ בְּנֵי יִשְׂרָאֵל אֲמַאי מִתּוֹךְ בְּנֵי יִשְׂרָאֵל. אֶלָּא כֹּלָּא לָא אִתְקְרֵי לְמֶהֱוֵי חַד כְּדְקָא יֵאוֹת, אֶלָּא מִתּוֹךְ בְּנֵי יִשְׂרָאֵל. דְּהָא בְּנֵי יִשְׂרָאֵל קַיְימֵי לְתַתָּא, לְאִתְפַּתְּחָא אָרְחִין, וּלְאַנְהָרָא שְׁבִילִין, וּלְאַדְלְקָא בּוּצִינִין, וּלְקָרְבָא כֹּלָּא מִתַּתָּא לְעֵילָּא, לְמֶהֱוֵי כֹּלָּא חַד, וּבְגִינֵי כַּךְ כְּתִיב (דברים ד׳:ד׳) וְאַתֶּם הַדְּבֵקִים בַּיְיָ' וְגוֹ'.

“From among the children of Israel”, because only from there is unity possible, for the children of Israel stand here below as emissaries of the Most High, to open the gates, to shed light upon the ways, to kindle the radiance of the heavenly fire, to draw all things that are below near to them that are above, in order that all may become a unity. Therefore it is written: “And ye who cleave to the Lord your God, ye are all alive to-day”.’

Segment 3ג׳

וְאַתָּה הַקְרֵב אֵלֶיךָ וְגוֹ' אָמַר רַבִּי שִׁמְעוֹן, כֹּלָּא אִיהוּ קְרִיבָה, לְמַאן דְּיָדַע לְיַחֲדָא יִחוּדָא, וּלְמִפְלַח לְמָארֵיהּ, דְּהָא בְּזִמְנָא דְּאִשְׁתְּכַח קָרְבְּנָא כְּדְקָא יֵאוֹת, כְּדֵין אִתְקְרִיב כֹּלָּא כַּחֲדָא, (נ"א דרגין כלהו כחד) וּנְהִירוּ דְּאַנְפִּין, אִשְׁתְּכַח, בְּעָלְמָא בְּבֵי מַקְדְּשָׁא, וְאִתְכַּפְיָא וְאִתְכַּסְיָא סִטְרָא אַחֲרָא, וְשָׁלִיט סִטְרָא דִּקְדוּשָּׁא בִּנְהִירוּ וְחִידוּ. וְכַד קָרְבְּנָא לָא אִשְׁתְּכַח כְּדְקָא יֵאוֹת, אוֹ יִחוּדָא לָא הֲוֵי כְּדְקָא יֵאוֹת, כְּדֵין אַנְפִּין עֲצִיבוּ. וּנְהִירוּ לָא אִשְׁתְּכַח, וְאִתְכַּסְיָא סִיהֲרָא, וְשַׁלְטָא סִטְרָא אַחֲרָא בְּעָלְמָא, (נ"א דלא אתחריב בי מקדשא אלא בגין וכו') בְּגִין דְּלָא אִית מַאן דְּיָדַע לְיַחֲדָא שְׁמָא קַדִּישָׁא, כְּדְקָא יֵאוֹת.

R. Simeon further said: ‘In all things there is a “drawing near” for him who understands how to accomplish the union and to worship the Lord, for when the sacrifice is offered in manner due, all grades are brought near as one unity, and the light of the Countenance is present in the world, in the Sanctuary, and the “other side” is subdued and covered in, and the side of holiness reigns in all as light and joy. But when the sacrifice is not offered in manner due, and the union is not effected, this Countenance is overcast and the light is not present, the Moon is in hiding, and the “other side” reigns, because there is no one who knows how to unify the Holy Name in the proper fashion.’