זוהר, ויצא ג׳Zohar, Vayetzei 3

Segment 1א׳

(בראשית כ״ח:י׳) וַיִּצֻּא יַעֲקֹב, בְּקִטְרָא דִּסְתִּימוּ, מִגּוֹ סִתְּרָא סְתִּימָא נָפְּקָא, זֹהַר אַסְפַּקְלַרְיָאה דְּנָהֲרָא, כְּלִילָא מִתְּרֵין גְּוָונִין דְּמִתְּחַבְּרָן כְּחֲדָא, כֵּיוָן דְּאִלֵּין אִתְּכְּלִילוּ דָּא בְּדָא, אִתְּחֲזוּן בֵּיהּ כָּל גְּוונִין. אַרְגָּמָן. אִיהוּ כָּל חֵיזוּ דִּנְהוֹרִין בֵּיהּ כְּלִילָן. רָצּוֹא וָשׁוֹב, אִינוּן נְהוֹרִין לָא מִתְּעַכְּבָן לְמֶחֱמֵי, חִבּוּרָא חָדָא אִתְּחַבְּרָן בְּהַהוּא זֹהַר.

AND JACOB WENT OUT. In a link of concealment; from within the concealed secret it issues — Zohar (radiance), the luminous mirror, compounded of two colours that are joined as one. Once these are contained the one in the other, all colours are seen in it. Purple: in it every sight of the lights is contained. Running and returning: those lights do not stay to be looked upon; in one joining they are joined in that Zohar.

Segment 2ב׳

בְּהַאי זֹהַ"ר שָׁארֵי מַאן דְּשָׁארִי. שְׁמָא אִיהוּ לְהַהוּא דְּסָתִּים דְּלָא יְדִיעַ כְּלָל. קוֹל יַעֲקֹב אִקְרֵי, בְּהַאי אִתְּחֲזֵי מְהֵימְנוּתָּא דְּכֹלָּא. הַהוּא דְּסָתִּים וְלָא יְדִיעַ כְּלָל, בְּהַאי שַׁרְיָא ידו"ד. שְׁלִימוּ דְכָל סִטְרִין אִיהוּ, עִלָּאָה וְתַּתָּאָה. הָכָא אִשְׁתַּכַּח יַעֲקֹב שְׁלִימוּ דְּאֲבָהָן דְּאָחִיד מִכָּל סִטְרִין. זה"ר דָּא, עַל בְּרִירוּ דִּשְׁמָא דָא אִקְרֵי, דִּכְתִּיב, (ישעיהו מ״א:ח׳) יַעֲקֹב אֲשֶׁר בְּחַרְתִּיךָ. תְּרֵין שְׁמָהָן אִקְרֵי, יַעֲקֹב וְיִשְׂרָאֵל. בְּקַדְמִיתָּא יַעֲקֹב, וּלְבָתַּר יִשְׂרָאֵל.

In this Zohar dwells the one who dwells. It is a name for that which is concealed and not known at all. It is called the voice of Jacob; in this the faith of all is seen. That which is concealed and not known at all — in this the Tetragrammaton rests. It is the perfection of all sides, upper and lower. Here Jacob is found, the perfection of the patriarchs, who holds fast on every side. This Zohar is so called upon the choosing of this name, as it is written: “Jacob whom I have chosen” (Is. 41, 8). By two names is he called, Jacob and Israel: first Jacob, and afterwards Israel.

Segment 3ג׳

סִתְּרָא דְסִתְּרָא דָא, כַּד הֲוָה בְּקַדְמִיתָּא בְּהַאי סוֹפָּא דְמַחְשָׁבָה, דְּאִיהוּ פֵּרוּשָׁא דְאוֹרַיְיתָּא דְּבִכְתַּב, ואִיהִי תּוֹרָה שֶׁבְּעַל פֶּה. וְעַל דָּא אִקְרֵי בְּאֵר, שֶׁנֶּאֱמַר (דברים א׳:ה׳) הוֹאִיל משֶׁה בְּאֵר אֶתּ הַתּוֹרָה, בְּאֵ"ר אִיהוּ לְהַהוּא דְאִקְּרֵי שֶׁבַע, דִּכְתִּיב, (מלכים א ו׳:ל״ח) וַיִּבְנֵהוּ שֶׁבַע שָׁנִים. והַיְינוּ קוֹל גָּדוֹל.

This secret of secrets, when it was at first in this end of thought, which is the exposition of the Written Law, and it is the Oral Law. And therefore it is called a well (be'er), as it says: “Moses took upon himself to expound (be'er) the Torah” (Deut. 1, 5). Be'er belongs to that which is called Seven, as it is written: “and he built it seven years” (I Kings 6, 38). And that is the great voice.