זוהר, ויקרא כ״וZohar, Vayikra 26

Section 26 of 67 in Vayikra — 8 segments

Segment 1א׳

וּשְׁלָמִים שְׁלֵימוּתָא הוּא, וּשְׁלָמָא דְּכֹלָּא. וּמַאן דְּאַקְרִיב שְׁלָמִים אַסְגֵּי שְׁלָמָא בְּעָלְמָא. יַעֲקֹב אִיהוּ עָבִיד שָׁלוֹם, כְּמָה דְּאַמָרָן. בְּגִין דְּאָחִיד לְהַאי וּלְהַאי. וּשְׁלָמִים אֲחִידָן בְּמִצְוֹת עֲשֵׂה, וּבְמִצְוֹת לֹא תַּעֲשֶׂה, בְּהַאי סִטְרָא, וּבְהַאי סִטְרָא. וְעַל דָּא אִקְרֵי שְׁלָמִים. וְרָזָא דְּמִלָּה, דִּכְתִּיב, (בראשית כ״ה:כ״ז) וְיַעֲקֹב אִישׁ תָּם: גְּבַר שְׁלִים. שְׁלִים לְעֵילָּא, וּשְׁלִים לְתַתָּא. דָּבָר אַחֵר (איוב כה) הַמְשֵׁל דָּא מִיכָאֵל. וָפַחַד דָּא גַּבְרִיאֵל. דָּא יְסוֹדָא דִּילֵיהּ מִמַּיָּא וְדָא יְסוֹדָא דִּילֵיהּ מֵאֶשָּׁא וְקוּדְשָׁא בְּרִיךְ הוּא עָבִיד שְׁלָמָא בֵּינַיְיהוּ דִּכְתִּיב, (איוב כ״ה:ב׳) עוֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו.

And the Shelamim sacrifice is completeness, and peace for all. And a person that offers a shelamim spreads peace in the world. Yaakov is the one who makes peace, as we said, since he is the one for this [side] and this [side]. And the shelamim unifies the positive mitzvot and negative mitzvot, from this side and from this side. And because of this it is called shelamim [completeness]. And the secret of the word is that it is written 'And Yaakov was a TAM person' (Genesis 25:27): a complete person. Complete above and complete below. Another explanation [for Job 25:2]: "dominion" this is Michael. "Dread" this is Gavriel. This [angel, Michael] has its basis of water, this [angel, Gavriel] has the basis of fire. And the Holy One of Blessing makes peace between them, as it is written "He makes peace on His heights / among the high ones" (Job 25:2).

Segment 2ב׳

רִבִּי אֲחָא אָמַר, כְּתִיב (ויקרא ז׳:י״ב) אִם עַל תּוֹדָה יַקְרִיבֶנּוּ וְהִקְרִיב עַל זֶבַח הַתּוֹדָה וְגוֹ'. מַאי קָא מַיְירֵי. כְּמָה דְּאַתְּ אָמֵר, (ויקרא ה׳:ה׳) וְהִתְודָּה אֲשֶׁר חָטָא עָלֶיהָ, עָלֶיהָ דַּיְיקָא. וְעַל דָּא חַלּת מַצּוֹת וְגוֹ'. וְחַלֹּת מַצּוֹת, הָא אוּקְמוּהָ, וְעַל מַה אַתְיָא. מַצֹּת וְחַלֹּת כְּתִיב חָסֵר, בְּגִין דְּחָטָא עָלֶיהָ.

R. Aha said: it is written, “If he offer it for a thank offering, then he shall offer with the sacrifice of thanksgiving,” etc. (Lev. 7, 12). What is it treating of? As you say, “and he shall confess that wherein he has sinned upon it” (Lev. 5, 5) — “upon it”, precisely. And therefore, “unleavened cakes,” etc. And unleavened cakes — they have explained it; and for what do they come? Matzot and challot are written defective, because he sinned upon it.

Segment 3ג׳

תָּאנֵי רִבִּי חִיָּיא, כְּתִיב עַל זֶבַח תּוֹדַת שְׁלָמָיו, דָּא שְׁלִימוּ דְּכֹלָּא. שְׁלָמָיו: תְּרֵי. תּוֹדָה, אִתְיְידַע. אָמַר לֵיהּ רִבִּי יְהוּדָה, תּוֹדָה יְדִיעַ, שְׁלָמָיו מַהוּ תְּרֵי. אָמַר לֵיהּ, תְּרֵין וָוִין, וָ"ו דְּהַיְינוּ שְׁלָמָיו, שְׁלָמָא דְּכֹלָּא.

R. Hiya taught: it is written, “upon the sacrifice of the thank offering of his peace offerings” — this is the completeness of all. “His peace offerings”: two. “Thanksgiving” is known. R. Judah said to him: thanksgiving is known; what are the two of “his peace offerings”? He said to him: two Vaus — Vau-Vau — and this is “his peace offerings”, the peace of all.

Segment 4ד׳

אָמַר רִבִּי יִצְחָק, תּוֹדַת שְׁלָמָיו, דְּאָטִיל שְׁלָמָא בְּכֹלָּא, וְאִתְּעַר רַחֲמֵי בְּכֻלְּהוּ עָלְמִין. תּוֹדַת שְׁלָמָיו, רִבִּי יוֹסֵי אָמַר, הָא דְּאָמַר רִבִּי חִיָּיא שַׁפִּיר, דְּכְּנְסֶת יִשְׂרָאֵל אִתְבָּרְכָא מֵאִינּוּן תְּרֵי, דְּאִינּוּן שְׁלָמָא דְּכֹלָּא. רִבִּי יוֹסֵי אָמַר, לֶחֶם חָמֵץ הָא יְדִיעַ, וְהָא אִתְּמַר כְּמָה דְּהֲוָה חַטָּאָה, כַּךְ הֲוָה מְקָרֵב בְּהַהוּא גְּוָונָא מַמָּשׁ.

R. Isaac said: “the thank offering of his peace offerings” — that he casts peace over all, and rouses mercy in all the worlds. “The thank offering of his peace offerings”: R. Jose said, what R. Hiya said is well, for the Community of Israel is blessed from those two, which are the peace of all. R. Jose said: leavened bread is known, and it has been said that just as the sin was, so did he bring near in that very fashion.

Segment 5ה׳

תָּא חֲזֵי, חַלֹּת מַצֹּת חָסֵר, כְּמָה דְּאִתְּמַר בְּלוּלוֹת בַּשֶּׁמֶן וּרְקִיקֵי מַצּוֹת מְשׁוּחִים בַּשָּׁמֶן. לְמַאי קָא רְמִיזָא. (שמות רכ"ג ע"א) אָמַר רִבִּי שִׁמְעוֹן, הָנֵי אִינּוּן (בראשית ג׳:כ״ד) לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת וְגוֹ'. בְּגִין דְּכֻלְּהוּ אִתְמָנָן עַל אָרְחַיְיהוּ דִּבְנֵי נָשָׁא, עַל אִינּוּן דְּעַבְרִין עַל פִּקּוּדֵי אוֹרַיְיתָא, וְעַל דָּא כֹּלָּא סֹלֶת בְּלוּלָה בַשֶּׁמֶן, לְאַמְשָׁכָא מְשַׁח רְבוּת מֵאֲתַר עִלָּאָה לְתַתָּא, וְיִתְבָּרְכוּן כֻּלְּהוּ כַּחֲדָא, מֵהַהוּא מְשַׁח רְבוּת קוּדְשָׁא.

Observe: “unleavened cakes”, written defective, as it has been said, “mingled with oil, and unleavened wafers anointed with oil”. To what does it point? (Shemot, folio 223a) R. Simeon said: these are “the flame of the sword which turned every way,” etc. (Gen. 3, 24), because they are all appointed over the ways of men, over those who transgress the precepts of the Torah. And therefore all is “fine flour mingled with oil”, to draw the oil of anointing from the supernal place downward, so that they may all be blessed together from that oil of holy anointing.

…and 3 more segments in this section.

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Zohar — Vocalized Zohar, Israel 2013, via Sefaria

English: Sefaria Community Translation (CC0)

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