זוהר, צו א׳Zohar, Tzav 1

Section 1 of 30 in Tzav — 6 segments

Segment 1א׳

(ויקרא ו׳:י״ח) זֹאת תּוֹרַת הָעוֹלָה וְגוֹ'. רִבִּי שִׁמְעוֹן פָּתַח וְאָמַר, (תהילים ל״ו:ז׳) צִדְקָתְךָ כְּהַרְרֵי אֵל מִשְׁפָּטֶיךָ תְּהוֹם רַבָּה וְגוֹ', (פקודי רל"ח ע"ב ושם מוגה) הַאי קְרָא אוֹקִימְנָא לֵיהּ וְאִתְּמַר, תָּא חֲזֵי, הַאי עוֹלָה, סְלִיקוּ וּקְשִׁירוּ דִכְּנֶסֶת יִשְׂרָאֵל לְעֵילָּא, וְדִבּוּקָא דִּילָהּ בְּגוֹ עָלְמָא דְּאָתֵי, לְמֶהֱוִי כֹּלָּא חַד, בְּקִשּׁוּרָא חֲדָא, בְּחִידוּ. וּבְגִין דְּסַלְּקָא לְעֵילָּא לְעֵילָּא, כְּתִיב זֹאת תּוֹרַת, רָזָא דְּכַר וְנוּקְבָּא כַּחֲדָא, תּוֹרָה שֶׁבִּכְתָּב, וְתוֹרָה שֶׁבְּעַל פֶּה, לְסַלְּקָא בַּחֲבִיבוּתָא.

THIS IS THE LAW OF THE BURNT OFFERING, ETC. (Lev. 6, 18). R. Simeon opened and said: “Your righteousness is like the mighty mountains, Your judgements are a great deep,” etc. (Ps. 36, 7). (Pekudei, folio 238b, and it is corrected there.) This verse we have explained, and it has been stated. Observe: this burnt offering is the ascent and the binding of the Community of Israel above, and her cleaving within the world to come, so that all should be one, in one bond, in gladness. And because she ascends higher and higher it is written, “This is the law” — the mystery of male and female as one, the Written Torah and the Oral Torah, ascending in love.

Segment 2ב׳

כַּד אִתְּעַר סִטְרָא דְּצָפוֹן, כְּמָה דְּאוֹקִימְנָא דִּכְתִּיב, (שער השירים ב) שְׂמֹאלוֹ תַּחַת לְרֹאשִׁי, כְּדֵין אִיהִי סַלְּקָא בַּחֲבִיבוּתָא, וְאִתְעַטְּרָא בִּימִינָא, וְאִתְחַבְּרָא בְּאֶמְצָעִיתָא, וְאִתְנְהִיר כֹּלָּא מֵרָזָא דְּקֹדֶשׁ הַקֳדָשִׁים, וְדָא מִגּוֹ דְּרָזָא דְּאָדָם, בִּרְעוּ דְּכַהֲנָא, וּבִצְלוֹתָא, וּבְשִׁירָתָא.

When the side of the north is roused, as we have explained, as it is written, “His left hand is under my head” (S. S. 2), then she ascends in love and is crowned on the right and is joined in the middle, and all is illumined from the mystery of the Holy of Holies. And this is from within the mystery of Man, by the will of the priest, and by prayer, and by song.

Segment 3ג׳

וְהָא אוֹקִימְנָא דְּעוֹלָה קֹדֶשׁ קֳדָשִׁים, בְּרָזָא דְּרוּחַ עִלָּאָה, בְּגִין דִּתְלַת רוּחִין קְשִׁירָן כַּחֲדָא, רוּחַ תַּתָּאָה דְּאִקְרֵי רוּחַ הַקֹּדֶשׁ. רוּחַ דִּלְגוֹ בְּאֶמְצָעִיתָא, דְּאִקְרֵי רוּחַ חָכְמָה וּבִינָה. וְכֵן אִקְרֵי רוּחַ תַּתָּאָה. אֲבָל הַאי רוּחַ, דְּנָפִיק מִגּוֹ שׁוֹפָר, כְּלִילָן בְּאֶשָּׁא וּמַיָא. רוּחַ עִלָּאָה דְּאִיהוּ סָתִים בַּחֲשָׁאי, דְּבֵיהּ קַיְימִין כָּל רוּחִין קַדִּישִׁין, וְכָל אַנְפִּין נְהִירִין. וּבְגִין כָּךְ אַהֲדְרַת עוֹלָה רוּחַ מַמָּשׁ.

And we have explained that the burnt offering is most holy, in the mystery of the supernal spirit; for three spirits are bound as one. The lower spirit, which is called the holy spirit. The spirit that is within, in the middle, which is called the spirit of wisdom and understanding — and so too the lower spirit is called. But this spirit, which goes out from within the shofar, they are comprised in fire and water. The supernal spirit, which is hidden in silence, in which all the holy spirits stand and all the countenances are illumined. And therefore the burnt offering turns back into spirit indeed.

Segment 4ד׳

וּלְבָתַר מֵרָזָא דִּבְהֵמָה, מִסְתַּפְּקֵי וְאִתְּזָנוּ, לְאִתְקַשְּׁרָא רוּחָא אָחֳרָא, דְּאִיהִי גּוֹ מְסָאֲבוּ, מֵאִינּוּן תַּרְבִּין וְשַׁמְנוּנִין, כְּמָה דְּאִתְּמַר. וּבְגִין כַּךְ עוֹלָה קֹדֶשׁ קֳדָשִׁים, שְׁאָר קָרְבְּנִין לְמֶעְבַּד שְׁלָמָא בְּעָלְמָא כֻּלְּהוּ, מִכַּמָּה סִטְרִין וּמָארֵי דְּדִינִין. לְאִתְעַבְּרָא וּלְאִתְנַהֲרָא מִגּוֹ רְעוּתָא לְאִתְבַּסְּמָא, אִקְרוּן קֳדָשִׁים קַלִים, בְּגִין דְּלָא מִתְעַטְּרֵי לְעֵילָּא לְעֵילָּא בַּקֹּדֶשׁ הַקֳּדָשִׁים. וְעַל דָּא אִינּוּן קֳדָשִׁים קַלִים, וּנְכִיסוּ דִּלְהוֹן בְּכָל אֲתַר כְּמָה דְּאוּקְמוּהָ, אֲבָל עוֹלָה דְּאִיהִי רָזָא דְּקֹדֶשׁ הַקֳדָשִׁים, לָאו אִיהִי כִּשְׁאָר קָרְבְּנִין, דְּכָל עוֹבָדָהָא קֹדֶשׁ.

And afterwards, from the mystery of the beast they are supplied and are nourished, so that another spirit, which is within defilement, may be bound — from those fats and fatty parts, as has been stated. And therefore the burnt offering is most holy. The rest of the offerings are to make peace in the whole world, from many sides and from the masters of judgement, so that it may pass away and be illumined from within the will and be appeased. They are called lesser holy things, because they are not crowned higher and higher in the Holy of Holies. And therefore they are lesser holy things, and their slaughter is in any place, as has been explained. But the burnt offering, which is the mystery of the Holy of Holies, is not like the rest of the offerings, for all its acts are holy.

Segment 5ה׳

תָּא חֲזֵי, מַה כְּתִיב וְלָבַשׁ הַכֹּהֵן מִדוֹ בַד, אִלֵּין לְבוּשִׁין מְיַחֲדִין לִקְדוּשָּׁה. בַּד יְחִידָאי, מְיַחֲדָא לִקְדוּשָׁה. וּכְתִיב בִּגְדֵי קֹדֶשׁ הֵם וְרָחַץ בַּמַּיִם אֶת בְּשָׂרוֹ וּלְבֵשָׁם. מַאי טַעְמָא דָּא קֹדֶשׁ. אֶלָּא רָזָא דְּמִלָּה, כִּדְקָאָמַר דְּאִיהִי קֹדֶשׁ קֳדָשִׁים, דְּסַלְּקָא כֹּלָּא וְאִתְעַטְּרָא בְּקֹּדֶשׁ הַקֳּדָשִׁים, בְּקִשּׁוּרָא חֲדָא. וּלְבָתַר מַפְנֵי וְאַעְבַּר רוּחַ מִסְאֲבָא, דִּמְסָאֵב כֹּלָּא, דְּלָא שַׁלְטָא, וְלָא יִתְקְרִיב גּוֹ מַקְדְּשָׁא, וְאִתְעֲבָּר מִכָּל סִטְרֵי דְּקוּדְשָׁא, וְאִשְׁתְּאַר כֹּלָּא קֹדֶשׁ בִּקְדוּשָּׁה יְחִידָאי.

Observe what is written: “And the priest shall put on his linen garment.” These are the garments set apart for holiness. Linen (bad) is single, set apart to holiness. And it is written, “They are holy garments; and he shall bathe his flesh in water, and put them on.” Why is this holy? But the mystery of the matter is as has been said: that she is the Holy of Holies, for all ascends and is crowned in the Holy of Holies, in one bond. And afterwards he turns away and removes the unclean spirit, which defiles all, so that it should not rule and should not draw near within the sanctuary; and it is removed from all the sides of holiness, and all remains holy, in a single holiness.

…and 1 more segment 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