זוהר, ואתחנן י״דZohar, Vaetchanan 14

Section 14 of 32 in Vaetchanan — 15 segments

Segment 1א׳

אֶלָּא אִינוּן אַרְבַּע פַּרְשִׁיָּין הָא אַתְּעֲרוּ בְּהוּ, חַד נְקוּדָּה (ס"א עלאה) קַדְמָאָה. וְחַד רָזָא דְּעָלְמָא דְּאָתֵי. וְחַד יְמִינָא וְחַד שְׂמָאלָא. אִלֵּין רָזָא דִּתְפִילִין דְּרֵישָׁא. וְהָכָא בְּרָזָא דָּא, יִחוּדָא דָּא תְּלַת שְׁמָהָן עִלָּאִין, אִינּוּן כְּגַוְונָא דְּאִינּוּן אַרְבַּע פָּרְשִׁיָּין. יְיָ' קַדְמָאָה, דָּא נְקוּדָה עִלָּאָה, רֵאשִׁיתָא דְּכֹלָּא. אֱלֹהֵינוּ, רָזָא דְּעָלְמָא דְּאָתֵי. יְיָ' בַּתְרָאָה, כְּלָלָא דִּימִינָא וּשְׂמָאלָא כַּחֲדָא, בִּכְלָלָא חֲדָא וְאִלֵּין אִינּוּן תְּפִלָּה דְּרֵישָׁא, וְדָא אִיהוּ יִחוּדָא קַדְמָאָה.

But those four sections — they have already been roused concerning them: one is the first Point (a variant reads: supernal); one is the mystery of the world to come; one is the right and one is the left. These are the mystery of the phylacteries of the head. And here, in this mystery, this unity is three supernal Names, and they are after the pattern of those four sections. The first TETRAGRAMMATON — this is the supernal Point, the beginning of all. Elohenu is the mystery of the world to come. The second TETRAGRAMMATON is the comprehension of right and left together in a single whole. And these are the phylactery of the head, and this is the first unity.

Segment 2ב׳

תְּפִלִּין דִּדְרוֹעָא, כְּלָלָא (גו תפלין דדרועא כללא) דְּכָל הָנֵי כַּחֲדָא, וְדָא אִיהוּ רָזָא, בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד. (עיין בהקדמה י"ג ע"ב) הָכָא כְּלָלָא דְּאִינּוּן תְּפִלִּין דְּרֵישָׁא, דְּאִתְכְּלִילוּ גּוֹ תְּפִלִּין דִּדְרוֹעָא.

The phylacteries of the arm are the comprehension (a variant reads: within the phylacteries of the arm, the comprehension) of all these together, and this is the mystery of “Blessed be the name of the glory of His kingdom for ever and ever”. (see the Introduction, folio 13b) Here is the comprehension of those phylacteries of the head, which are comprised within the phylacteries of the arm.

Segment 3ג׳

וְרָזָא דָּא, בָּרוּךְ: דָּא רָזָא דִּנְקוּדָה עִלָּאָה, דְּאִיהוּ בָּרוּךְ, דְּכָל בִּרְכָאן נַבְעִין מִתַּמָּן. וְאִי תֵּימָא, עָלְמָא דְּאָתֵי אִקְרֵי בָּרוּךְ. לָאו הָכִי. דְּהָא נְקוּדָּה עִלָּאָה אִיהוּ דְּכַר, עָלְמָא דְּאָתֵי נוּקְבָּא, אִיהוּ בָּרוּךְ, וְאִיהִי בְּרָכָה, בָּרוּךְ דְּכַר, בְּרָכָה נוּקְבָּא. וְעַל דָּא בָּרוּךְ אִיהוּ נְקוּדָּה עִלָּאָה. שֵׁם: דָּא עָלְמָא דְּאָתֵי, דְּאִיהוּ שֵׁם גָּדוֹל. כְּמָה דְאַתְּ אָמֵר (יהושע ז׳:ט׳) וּמַה תַּעֲשֵׂה לְשִׁמְךָ הַגָּדוֹל. כְּבוֹד: דָּא כְּבוֹד עִלָּאָה, דְּאִיהוּ יְמִינָא וּשְׂמָאלָא, וְכֻלְּהוּ כְּלִילָן בְּהַאי תְּפִלָּה שֶׁל יַד, דְּאִיהוּ מַלְכוּתוֹ. וְנָטִיל כֹּלָּא בְּגַוִּיהּ, וּבְהַאי אִתְּכְּלִילָן בְּהַאי מַלְכוּת, עָלְמִין כֻּלְּהוּ, לְמֵיזָן לוֹן, וּלְסַפְּקָא לוֹן, בִּכְמָּה דְּאִצְּטְרִיכוּ.

And this is the mystery. “Blessed”: this is the mystery of the supernal Point, which is “blessed”, since all blessings well up from there. And should you say that the world to come is called “blessed” — it is not so, for the supernal Point is male and the world to come is female. He is “blessed” and she is “blessing”. “Blessed” is male; “blessing” is female. And therefore “Blessed” is the supernal Point. “the name”: this is the world to come, which is the great Name, as it says, “And what will You do for Your great Name?” (Josh. 7, 9). “the glory”: this is the supernal glory, which is right and left. And they are all comprised in this phylactery of the hand, which is “His kingdom”; and it takes all within itself. And in this kingdom all the worlds are comprised, to nourish them and to supply them with all that they need.

Segment 4ד׳

וְדָא אִיהוּ יִחוּדָא דִּתְפִלִּין דְּרֵישָׁא וּתְפִלִּין דִּדְרוֹעָא, כְּגַוְונָא דְּרָזָא דְּיִחוּדָא דִּתְפִלִּין, הָכִי הוּא יִחוּדָא דְּכֹלָּא. וְדָא אִיהוּ בְּרִירוּ דְּמִלָּה. וְהָא סָדַּרְנָא יִחוּדָא דָּא קַמֵּי בּוּצִּינָא קַדִּישָׁא, וְאָמַר לִי דְּהָא בְּד' גַּוְונִין אִתְסָדַּר יִחוּדָא, וְדָא בְּרִירָא דְּכֻלְּהוּ. וְהָכִי אִיהוּ וַדַּאי, וְכֻלְּהוּ רָזָא דְּיִחוּדָא, אֲבָל סִדּוּרָא דִּתְפִלִּין, דָּא הוּא יִחוּדָא עִלָּאָה כַּדְּקָא יָאוּת.

And this is the unity of the phylacteries of the head and the phylacteries of the arm. And as is the mystery of the unity of the phylacteries, so is the unity of all; and this is the clear statement of the matter. And I set this unity in order before the Holy Lamp, and he said to me that the unity has been set out in four ways, and that this one is the clearest of them all. And so it assuredly is, and all of them are the mystery of the unity; but the order of the phylacteries — this is the supernal unity, as is fitting.

Segment 5ה׳

וּמִגּוֹ דְּאִתְכְּלִילוּ יְמִינָא וּשְׂמָאלָא בְּרָזָא דִּשְׁמָא חַד בְּאֹרַח כְּלָל, אִצְּטְרִיךְ לְבָתַר לְאַפָּקָא לוֹן. בְּאֹרַח פְּרָט, אֲבָל לָאו בְּאֹרַח יִחוּדָא, דְּהָא יִחוּדָא בִּקְרָאֵי קַדְמָאֵי אִיהוּ, לְמֶהֱוִי יְיָ' אֶחָד, בִּתְפִלִּין דְּרֵישָׁא. וּשְׁמוֹ אֶחָד, בִּתְפִלִּין דִּדְרוֹעָא. וַהֲוִי כֹּלָּא חַד. כֵּיוָן דְּיִחוּדָא אִתְסָדָּר כֹּלָּא בִּכְלָלָא, מֵרֵישָׁא דִּנְקוּדָה עִלָּאָה, אִצְּטְרִיךְ לְבָתַר לְאִתְעַטְרָא מֵרֵישָׁא דִּנְהוֹרָא קַדְמָאָה, דְּאִיהוּ רֵישָׁא דְּכֹלָּא. (ע"כ רעיא מהימנא).

And because right and left are comprised in the mystery of one Name in a general way, it is necessary afterward to bring them out in a particular way — but not in the way of the unity, for the unity is in the first verses: that the Lord may be one, in the phylacteries of the head, and His Name one, in the phylacteries of the arm, and the whole is one. Once the unity has been set in order, all of it in a general way, from the head of the supernal Point, it is necessary afterward to be crowned from the head of the primeval light, which is the head of all. (End of Ra'aya Meheimna).

…and 10 more segments in this section.

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Zohar — Vocalized Zohar, Israel 2013, via Sefaria

English: The Zohar — Soncino Press, London 1933 (public domain)

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