Zohar Vayikra - a-d-a-m

![[Torah Studio logo.png]] <h1 style="text-align:center;">Zohar on the Holy Story - At the Torah Studio</h1> ![[Shaar Hazohar.png | center]] This course is a chapter in the Torah Studio's ongoing program **How to Read the Zohar**. For background readings and additional materials, see the [[Coursebook]] for the Fall. # Table of Contents - [[#1 About the Course|1 About the Course]] - [[#1 About the Course#1.1 Course Description and Links|1.1 Course Description and Links]] - [[#1 About the Course#1.2 Course Objectives:|1.2 Course Objectives:]] - [[#1 About the Course#1.3 Why Study Zohar? Ethical and Spiritual Considerations:|1.3 Why Study Zohar? Ethical and Spiritual Considerations:]] - [[#1 About the Course#1.4 Preparing for Class|1.4 Preparing for Class]] - [[#1 About the Course#1.5 *Hevruta* Learning|1.5 *Hevruta* Learning]] - [[#1.5 *Hevruta* Learning#1.5.1 **What is Hevruta?**|1.5.1 **What is Hevruta?**]] - [[#1.5 *Hevruta* Learning#1.5.2 Hevruta During our Class|1.5.2 Hevruta During our Class]] - [[#2 Seder Limmud (Order of Study)|2 Seder Limmud (Order of Study)]] - [[#2 Seder Limmud (Order of Study)#2.1 Meeting 1 (March 15th) - Ask for a Sign|2.1 Meeting 1 (March 15th) - Ask for a Sign]] - [[#2.1 Meeting 1 (March 15th) - Ask for a Sign#2.1.1 Introduction: Zohar and the Holy Story|2.1.1 Introduction: Zohar and the Holy Story]] - [[#2.1 Meeting 1 (March 15th) - Ask for a Sign#2.1.2 Vayikra (Leviticus) and the Zohar on Vayikra|2.1.2 Vayikra (Leviticus) and the Zohar on Vayikra]] - [[#2.1 Meeting 1 (March 15th) - Ask for a Sign#2.1.3 Hevruta and Texts for Today|2.1.3 Hevruta and Texts for Today]] - [[#2 Seder Limmud (Order of Study)#2.2 Meeting 2 (March 22): The Call from the Tent of Meeting|2.2 Meeting 2 (March 22): The Call from the Tent of Meeting]] - [[#3 Full Text (from all classes) of Zohar on the Letters (III 2a)|3 Full Text (from all classes) of Zohar on the Letters (III 2a)]] - [[#3 Full Text (from all classes) of Zohar on the Letters (III 2a)#3.1 Full Text Unedited|3.1 Full Text Unedited]] ## 1 About the Course ### 1.1 Course Description and Links The Zohar is a Jewish _grimoire_, a spell book. Its pages contain strings of letter combinations imbued with powers. Depending on how you parse and activate the combinations, the letters will evoke images, tell stories, teach theology, unlock the divine energies in biblical verses, reveal the inner workings of your soul or become mind-altering physical vibrations in your body as you chant them. But like any _grimoire_, the powers are only unlocked if you know how to use it. In this course, we will learn how to access the Zohar. We will create an anchor of understanding for ourselves in the text by engaging in a close reading of the very beginning of the Zohar. There, we will carefully explore the Zohar's raw materials: biblical verses and kabbalistic symbols. We will taste them with our minds and mouths, until we can get inside the process the Zohar uses to fashion the verses and symbols into vehicles for connection with the divine. The course is open to students of all levels. We will study all texts in the original and in English translation. An important goal of the course is to enable you to explore the Zohar on your own using the English translation and commentary of the Pritzker Edition of the Zohar by Daniel Matt. All materials, including the Zohar translations, will be provided to you during the course. For those interested in making a significant investment in your Zohar practice, Shaiya recommends picking up a copy of the Pritzker Zohar Volume 1 in a digital or printed format. We know the Pritzker Zohar is prohibitively expensive, so we do not require or expect anyone to get their own copy. If you'd like to get your own copy anyway but the price looks steep, reach out to Shaiya; he may be able to help you get a cheaper option. - Feel free to contact me with comments or questions at [email protected] ### 1.2 Course Objectives: 1. Learning to connect with *elohut* (divinity) through the power of the Zohar. 2. Learning to understand the Zohar: How to read the text, how to understand its symbolism and how it fits into Jewish intertextuality. 3. Learning to approach the texts from which the Zohar is woven as themselves constituting connecting points to the divine. 4. Learning spiritual practices to access the Zohar and the texts from which it is woven, such as chanting, meditating on letters (including their sounds, shapes and numerical values), breath work, guided imagination and various methods originating in Rabbi Avraham Abulafia's school of prophetic Kabbalah. ### 1.3 Why Study Zohar? Ethical and Spiritual Considerations: - The Zohar is the foundational text of Kabbalah (Jewish mysticism). It is a powerful tool for connecting to the divine through Jewish tradition. - Understanding the Zohar involves entering alternative states of consciousness in connection with ancient and potent materials such as texts, sounds and the breath. - Judaism through the prism of the Zohar is a radical personal and spiritual endeavor. It is about transforming the self and the world. - The Zohar, like almost all traditional Jewish texts (as well as those of other religious traditions), contains elements which are racist, chauvinistic, homophobic and religiously intolerant. In order to make sure that the power of the Zohar is wielded for good, and not for evil, we as its students and devotees must take full moral responsibility for how we navigate these elements. ### 1.4 Preparing for Class Start by locating the material for the next class. The classes are listed by date in the section below entitled *Seder Limmud* (Order of Study). If you like, you can learn the materials before class, but its not necessary. If you weren't in the classes before the one you're joining, it is a good idea to familiarize yourself with the materials from the previous classes. Each class will consist of *hevruta* learning, discussion and spiritual practices involving the texts. You'll decide when you want to participate and when you just want to observe. ### 1.5 *Hevruta* Learning #### 1.5.1 **What is Hevruta?** > *by Liana Wertman* > *based on The Hevruta Triangle in A Philosophy of Havruta by Elie Holzer and Orit Kent* > > **Hevruta (khev-ROOT-ah) \- חברותא** > From the Hebrew root hever, חבר (khev-err) which means friend/partner/pal. Traditional form of text study where you learn as a team of two rather than on your own. > > ![[Pasted image 20250926103909.png]] > > There are always **3 partners** in any hevruta pair\! And you have a responsibility to each. > > 1. **The Text** \- read it carefully, make sure you and your partner understand, let it have it’s own voice, use text to ground your points. > 2. **Your Partner \-** listen carefully, make sure you understand what they’re saying, support their ideas, challenge kindly, help them develop their ideas. > 3. **Yourself** \- challenge yourself, believe in your ideas, think through new ideas, learn from your partner, be open to the text, take risks. > #### 1.5.2 Hevruta During our Class In our meetings, we will break for *hevruta* study. Each time, I will specify which elements of the coursebook are meant for study in *hevruta*. Its great to begin your *hevruta* with a bit of schmoozing (free-form personal chatting). Getting to know each other, to share your different perspectives with each other, is what has made Jewish *hevruta* learning such a powerful traditional practice. Once you're introduced and relaxed, make sure you know what texts you're meant to study. There will always be instructions and guiding questions for *hevruta*. If you're not sure at any stage what's going on exactly, ask me! ## 2 Seder Limmud (Order of Study) Each meeting will involve class and discussion, text learning in *hevruta* and spiritual practices. You will find all there materials for each class in the *Seder Limmud* - Order of Study. Because we will often be working on a part of a longer text, you'll find the whole texts (not broken up according to week) down below under "full texts". It is easiest to navigate the coursebook on a PC, because an outline appears on the right. It is also possible to use a phone or tablet using the [[#Table of Contents]] that appears at the head of the document. ### 2.1 Meeting 1 (March 15th) - Ask for a Sign #### 2.1.1 Introduction: Zohar and the Holy Story In this quarter, we will approach the Zohar as a prism onto the the Holy Story told in the Five Books of Moses. Since this week's Torah portion is Vayikra, we will begin there. Let's begin with a thought experiment to get into the right mood. Imagine you were to climb up a tall mysterious mountain to find wise woman who lived as a hermit in a cave and who, according to the legend that sent you up the mountain, knows the meaning of life. Finally, after a long and arduous journey, you meet her at the mouth of her cave. And there, she tells you. The meaning of life. What form do you think the secret would take? Would it be a philosophical treatise? A mathematical equation? Following the logic of Jewish tradition, I imagine that she would tell me a story. Perhaps she would tell us the holy story, the story recorded in the Five Books of Moses. Let's say she did. You made it all the way up there to the top of the mountain and she began, "In the beginning God created the heavens and the earth." So it seems she thinks that this story contains the secret of the meaning of life. *Pause here for a moment. Let's say she's right. Review the story of the Five Books of Moses for a minute. Just the general outline, as you remember it. The logic of Jewish tradition is that this story somehow contains the meaning of life. That's why we read it again and again. What are the key elements of the story in your eyes? How does it inform your way of being in the world? What does it mean about what life is about, to what you aspire?* If I engage in this exercise, I think maybe the story is about the long-ago creation of beings endowed with consciousness and life and with the potential to create a world filled with flourishing, love, creativity, justice, relationality and beauty. But those beings were also flawed - by jealousy, violence, oppression - and so they exiled themselves from their higher potential and found themselves in a world not devoid of higher things - our world has a lot going for it - but it is also marred by violence, neglect and oppression. After a series of unfortunate events (exile from the garden, the first murder, the filling up of the world with violent crime and then the flood - perhaps the ultimate act of pointless genocidal rage), the author (God) tries a new strategy: She chooses one particular person, Abraham, to set up a particular tribe dedicated to getting humanity back on the right track. As I imagine the story, Abraham and the Children of Israel were just one of many particularistic new identities that emerged, all of them chosen to try to get humanity back on track. But each one is different, and we Jews - if you choose to identify in this way - are the ones that inherited the particular "Children of Israel" identity. So we seek to realize humanity's higher potential through the unique materials of our version of the story. Interpreting ourselves through this particular story - The *chumash* or Five Books of Moses, is one of our most important technologies. #### 2.1.2 Vayikra (Leviticus) and the Zohar on Vayikra One of the strangest and most interesting elements of the holy story is the focus on the *mishkan* and, later, Temple. In this week's parasha, Vayikra ("S/he called"), we encounter an detailed exposition of sacred spaces, and sacred acts that are meant to occur in those spaces, which establish a certain kind of relationship between YHVH and humanity. The call of *vayikra* - "S/he called" emerges out of the Tent of Meeting. The voice from the Tent tells Moshe about what sacrifices are to be done and how. *Pause for a moment: What is your experience of holy space? Do you engage in sacred acts in such places? How do you read/feel/experience the descriptions of the sacrifices in Parashat Vayikra?* The opening section of the Zohar on Vayikra goes into a very detailed and fascinating explanation of where this *vayikra*, this *calling* from the *Tent of Meeting* comes from, and what it consists of. Let's get into it, and see how it impacts on our understanding of the Holy Story in general, and the significance of the *mishkan* in particular. The text we will study feels to me like a series of images and short films that are parts of interlocking but distinct narratives, and these are combined with cosmic geometric structures, letter permutations and mystical readings of scripture; The Zohar weaves all these elements together into something like a vision of God, the universe and everything. I find it powerful and captivating but I'm not able to put my finger on characterizing exactly what it is and does. We will explore that together. #### 2.1.3 Hevruta and Texts for Today > [!NOTE] The Call from the Tent of Meeting > > Our Zohar is focused on the first line of Vayikra. Let us familiarize ourselves with it: | **Vayikra 1:1** | ויקרא א:א | | ------------------------------------------------------------------------ | ----------------------------------------------------------------------------------- | | [GOD] called to Moses and spoke to him from the Tent of Meeting, saying: | **וַיִּקְרָ֖א אֶל־מֹשֶׁ֑ה וַיְדַבֵּ֤ר יְהֹוָ-ה֙ אֵלָ֔יו מֵאֹ֥הֶל מוֹעֵ֖ד לֵאמֹֽר׃** | ![[zohar Vayikra 1-6]] ### 2.2 Meeting 2 (March 22): The Call from the Tent of Meeting > [!NOTE] The Call from the Tent of Meeting > > Our Zohar is focused on the first line of Vayikra. Let us familiarize ourselves with it: > [!question] > From where does the voice come? Where is Moses standing? | Rashi on Bemidbar 7:89 | | | -------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------- | ------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------ | | When two Scriptural verses apparently contradict each other there comes a third and reconciles them. We have got such a case here: one verse says, (Leviticus 1:1) “[And the Lord called unto Moses] and spoke unto him out of the appointed tent”, which was outside the Vail, and another verse says, (Exodus 25:22). “And I shall speak unto thee from off the Ark-lid”, thus within the Vail — then this (our verse) comes and reconciles them: Moses entered the appointed tent, and there he heard the Voice which came from above the Ark-lid, from between the two Cherubim — the Voice issued from Heaven unto the space between the two Cherubim, and from there it issued into the appointed tent where it was heard by Moses. (Sifrei Bamidbar 58 1; cf. Rashi on Exodus 25:22.) | **שְׁנֵי כְתוּבִים הַמַּכְחִישִׁים זֶה אֶת זֶה, שְׁלִישִׁי בָא וְהִכְרִיעַ בֵּינֵיהֶם, כָּתוּב אֶחָד אוֹמֵר "וַיְדַבֵּר ה' אֵלָיו מֵאֹהֶל מוֹעֵד" (ויקרא א') — וְהוּא חוּץ לַפָּרֹכֶת — וְכָתוּב אֶחָד אוֹמֵר "וְדִבַּרְתִּי אִתְּךָ מֵעַל הַכַּפֹּרֶת" (שמות כ"ה), בָּא זֶה וְהִכְרִיעַ בֵּינֵיהֶם: מֹשֶׁה בָא אֶל אֹהֶל מוֹעֵד, וְשָׁם שׁוֹמֵעַ אֶת הַקּוֹל הַבָּא מֵעַל הַכַּפֹּרֶת מִבֵּין שְׁנֵי הַכְּרוּבִים — הַקּוֹל יוֹצֵא מִן הַשָּׁמַיִם לְבֵין שְׁנֵי הַכְּרוּבִים, וּמִשָּׁם יָצָא לְאֹהֶל מוֹעֵד (ספרי):** | > [!NOTE] > The "vail" is the פרוכת *parochet* that divides the two inner chambers in the Tent of Meeting: The holy (in which sits the table and bread, incense alter and menorah) and the holy of holies (in which sits the ark of the covenant, with its covering, which is called the כפרות *kaporet* or "ark-lid" above, and from where God spoke to Moshe.) (SR) | Midrash Vayikra Rabba 1 | | | ---------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------- | ------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------ | | 5. […] At the Tent of Meeting, he stood off to the side. The Holy One blessed be He said to him: Until when will you lower yourself? The hour is awaiting only you. Know that it is so, as from all of them, the divine speech called only to Moses: "He called to Moses." | **ה. […] בְּאֹהֶל מוֹעֵד עָמַד לוֹ מִן הַצַּד, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא עַד מָתַי אַתָּה מַשְׁפִּיל עַצְמְךָ, אֵין הַשָּׁעָה מְצַפָּה אֶלָּא לָךְ, תֵּדַע לְךָ שֶׁהוּא כֵּן שֶׁמִּכֻּלָּן לֹא קָרָא הַדִּבּוּר אֶלָּא לְמֹשֶׁה, וַיִּקְרָא אֶל מֹשֶׁה.** | | 7. Another matter: "He called to Moses" — […] when the Holy One blessed be He said to Moses: 'Craft Me a Tabernacle,' regarding each and every item he would construct, he would write: "As the Lord commanded Moses." The Holy One blessed be He said: Moses accorded Me all this honor, and I am inside and he is outside? That is why it is stated: "He called to Moses." | **ז. דָּבָר אַחֵר, וַיִּקְרָא אֶל מֹשֶׁה, […] כָּךְ בְּשָׁעָה שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה עֲשֵׂה לִי מִשְׁכָּן, עַל כָּל דָּבָר וְדָבָר שֶׁהָיָה עוֹשֶׂה הָיָה כּוֹתֵב עָלָיו, כַּאֲשֶׁר צִוָּה ה' אֶת מֹשֶׁה, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא כָּל הַכָּבוֹד הַזֶּה עָשָׂה לִי מֹשֶׁה וַאֲנִי מִבִּפְנִים וְהוּא מִבַּחוּץ, קְרָאוֹ לוֹ שֶׁיִּכָּנֵס לִפְנַי וְלִפְנִים, לְכָךְ נֶאֱמַר: וַיִּקְרָא אֶל מֹשֶׁה.** | ## 3 Full Text (from all classes) of Zohar on the Letters (III 2a) *Note: This is the full text of the Zohar as we are studying it, not broken up in to separate classes. This version is also annotated and abbreviated. For the full text itself without changes, see :* [[#3.1 Full Text Unedited]] ![[zohar Vayikra 1-6]] | | | | ----------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------- | ------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------ | | (7) Come and see: when the cloud ascended upon the Tabernacle and rested upon it, all the celestial chariots and all the vessels of the upper Tabernacle were within the cloud. What is written? *"And Moses was unable to enter the Tent of Meeting, because the cloud rested upon it"* (Exodus 40:35). Yet it is also written: *"Moses entered into the midst of the cloud"* (Exodus 24:18), and he was on the mountain forty days and forty nights. If Moses was unable to enter the Tabernacle — why did he sit on the mountain all those forty days? | **(ז) תָּא חֲזִי: כַּד סָלִיק עֲנָנָא עַל מַשְׁכְּנָא וְשָׁרָא עֲלוֹי, כָּל אִינּוּן רְתִיכִין וְכָל אִינּוּן מָאנֵי מַשְׁכְּנָא דִּלְעֵיל — כֻּלְּהוּ הֲווֹ גּוֹ עֲנָנָא. מַה כְּתִיב: ״וְלֹא יָכוֹל מֹשֶׁה לָבֹא אֶל אֹהֶל מוֹעֵד כִּי שָׁכַן עָלָיו הֶעָנָן״ (שמות מ:לה). וּכְתִיב: ״וַיָּבֹא מֹשֶׁה בְּתוֹךְ הֶעָנָן״ (שמות כד:יח) — ״וַיְהִי מֹשֶׁה בָּהָר אַרְבָּעִים יוֹם וְאַרְבָּעִים לָיְלָה״. אִי מֹשֶׁה לָא הֲוָה יָכִיל לְאַעֲלָא לְמַשְׁכְּנָא — אֲמַאי הֲוָה יָתִיב בְּטוּרָא כָּל אִינּוּן אַרְבְּעִין יוֹמִין?** | | (8) Rather: there were two clouds — one into which Moses entered, and one that rested upon the Tabernacle. Come and see what is written: *"And the glory of the Lord filled (מָלֵא) the Tabernacle"* (Exodus 40:35) — it does not say *מִלָּא* (filled it up) but *מָלֵא* (complete/full), for it was complete above and below, together with the lower Tabernacle. The hidden *tikun* descended below, and the Shekhinah was established. | **(ח) אֶלָּא: תְּרֵי עֲנָנִי הֲווֹ — חַד דְּעָאל בֵּיהּ מֹשֶׁה, וְחַד דְּשָׁארִי עַל מַשְׁכְּנָא. תָּא חֲזִי מַה כְּתִיב: ״וּכְבוֹד יְהוּ-ה מָלֵא אֶת הַמִּשְׁכָּן״ (שמות מ:לה) — מִלָּא לָא כְּתִיב, אֶלָּא מָלֵא — דְּהֲוָה שְׁלִים לְעֵילָּא וְתַתָּא, עִם מַשְׁכְּנָא דִּלְתַתָּא. תִּקּוּנָא טְמִירָא דְּנָחַת לְתַתָּא, וְאִתְתַּקְּנַת שְׁכִינְתָּא.** | | (9) The four sides of the [heavenly] camps were concealed. The first formation of one watch, from those four camps — all [was arranged] until it was established. The head of the right side: Tzadkiel, chief officer, captain of the host, who stands under the dominion of Michael. And with him were arrayed all those hosts under his hand. | **(ט) אַרְבַּע סִטְרִין דְּמַשִׁרְיָין אִתְגְּנִיזוּ. תִּקּוּנָא קַדְמָאָה דְּחַד מִשְׁמָרָה מֵאִינּוּן ד׳ מַשִׁרְיָין — כֹּלָּא עַד דְּאִתְתַּקָּנוּ. רֵישָׁא לִסְטַר יְמִינָא: צַדְקִיאֵ״ל, רַב מְמָנָא, רַב מַשִׁרְיָין, דְּאִיהוּ תְּחוֹת שׁוּלְטָנָא דְּמִיכָאֵ״ל. וְעִמֵּיהּ הֲווֹ מִתְתַּקְּנָן כָּל אִינּוּן מַשִׁרְיָין תְּחוֹת יְדֵיהּ.** | | (10) An overseer was set over four [groups of] three — four below — for all those supernal hosts, when they descend below, change their names to other names; when they are above they never change. This supernal chief officer Tzadkiel stands over them within. One letter flashes upon their heads — the small **א**. When that letter flashes, all of them move toward the place where that spark [shines]. | **(י) וְחַד מְמָנָא אִתְּקַם עַל אַרְבַּע תְּלַת, אַרְבַּע לְתַתָּא — בְּגִין דְּכָל אִינּוּן מַשִׁרְיָין עִלָּאִין כַּד נַחְתִּין לְתַתָּא מְשַׁנְיָין שְׁמָא דִּלְהוֹן בִּשְׁמָהָן אָחֳרָנִין, כַּד אִינּוּן עִלָּאִין לָא מִשְׁתַּנִּין לְעָלְמִין. וְהַאי מְמָנָא עִלָּאָה צַדְקִיאֵ״ל קָאִים עָלַיְיהוּ לְגוֹ. אָת חַד נָצִיץ עַל רֵישַׁיְיהוּ — וְאִיהִי א׳ זְעֵירָא. כַּד הַאי אָת נָצִיץ, כֻּלְּהוּ נַטְלִין לְהַהוּא אֲתַר דְּנָצִיץ הַאי נְצִיצוּ.** | | (11) Within them: Raziel, chief officer, captain of the host, who stands within under the dominion of Michael. With him are all the hosts under his hand. One officer stands over them at the gate, called Rumiel; twelve officers surround him, three at each of the four sides. Raziel the chief officer stands over all of them and his name never changes. One letter flashes upon the heads of all those hosts — the letter **ר**. When it flashes, all of them move in the direction of that spark. This letter governs the punishment of one who reveals secrets, as the sign: *"Poverty and shame"* (Proverbs 13:18) — *reish* (ר) and shame. | **(יא) לְגוֹ מִנַּיְיהוּ: רָזִיאֵ״ל, רַב מְמָנָא, רַב מַשִׁרְיָין, דְּקַיְּימָא לְגוֹ תְּחוֹת שׁוּלְטָנוּתָא דְּמִיכָאֵ״ל. וְעִמֵּיהּ כָּל אִינּוּן מַשִׁרְיָין דִּתְחוֹת יְדֵיהּ. וְחַד מְמָנָא קָאִים עָלַיְיהוּ בְּתַרְעָא דְּאִתְקְרֵי רוּמִיאֵ״ל, וְסַחֲרִין לֵיהּ י״ב מְמָנָן תְּלַת תְּלַת ד׳ זִמְנִין. וְרָזִיאֵ״ל רַב מְמָנָא קַיְּימָא עַל כֻּלְּהוּ — דְּלָא אִשְׁתָּנִי שְׁמֵיהּ. אָת חַד נָצִיץ עַל רֵישַׁיְיהוּ דְּכָל אִינּוּן מַשִׁרְיָין — וְאִיהִי אָת ר׳. כַּד הַאי נָצִיץ נַטְלִין כֻּלְּהוּ לְהַהוּא סִטְרָא דְּהַהוּא נְצִיצוּ. הַאי אָת קַיָּימָא עַל עוֹנְשָׁא דִּמְגַּלֶּה רָזִין — וְסִימָנִיךְ: ״רֵישׁ וְקָלוֹן״ (משלי יג:יח).** | | (12) Within them: Yofiel, chief officer, captain of the host, under the dominion of Michael, and with him were all the hosts under his hand. They are not revealed here in [full] count, for they were not completed here until they came to the everlasting Temple — there all of them were completed, and the hosts multiplied in wholeness. One officer stands over them, named Ḥakhamiel, and twelve officers surround him on every side, three by three, as said. Yofiel the chief officer stands over all of them and his name never changes. | **(יב) לְגוֹ מִנַּיְיהוּ: יוֹפִיאֵ״ל, רַב מְמָנָא, רַב מַשִׁרְיָין, תְּחוֹת שׁוּלְטָנוּתָא דְּמִיכָאֵ״ל. וְעִמֵּיהּ הֲווֹ מִתְתַּקְּנָן כָּל אִינּוּן מַשִׁרְיָין דִּתְחוֹת יְדֵיהּ. וְלָא אִתְגַּלְּיָין הָכָא בְּחֻשְׁבָּנָא — בְּגִין דְּלָא אִשְׁתְּלִימוּ הָכָא עַד דְּאָתוּ לְבֵית עוֹלָמִים. דְּתַמָן אִשְׁתְּלִימוּ כֻּלְּהוּ וְאַסְגּוּ מַשִׁרְיָין בִּשְׁלִימוּ. וְחַד מְמָנָא קַיְּימָא עָלַיְיהוּ — וְחָכָמִיאֵ״ל שְׁמֵיהּ — וְי״ב מְמָנָן סָחֲרִין לֵיהּ לְכָל עִיבָר תְּלַת תְּלַת כְּמָה דְּאַמָרָן. וְיוֹפִיאֵ״ל רַב מְמָנָא קַיְּימָא עַל כֻּלְּהוּ — דְּלָא אִשְׁתַּנֵּי שְׁמֵיהּ.** | | (13) One letter flashes upon the heads of all these hosts — the letter **ק**. When it flashes, all of them move in the direction of that spark. This letter ק floats in the air and bends three times a day, rising and falling. These two letters, **קר**, stand in the middle: one covers the letter א, and one covers the letter י, which comes after. | **(יג) אָת חַד נָצִיץ עַל רֵישַׁיְיהוּ דְּכָל אִלֵּין מַשִׁרְיָין — וְאִיהִי אָת ק׳. כַּד נָצִיץ דָּא נַטְלִין כֻּלְּהוּ לְהַהוּא סִטְרָא דְּהַהוּא נְצִיצוּ. הַאי אָת ק׳ תַּלְיָיא בַּאֲוִירָא, וְאַכְפְּיָא תְּלַת זִמְנִין בְּיוֹמָא — וְסַלְּקָא וְנַחְתָּא. תְּרֵין אַתְוָון אִלֵּין קר — אִינּוּן אַתְוָון דְּקַיְּימִין בְּאֶמְצָעִיתָא — חַד דְּחָפֵי לְאָת א׳, וְחַד דְּחַפְּיָא עַל י׳, דְּאִיהִי לְבָתַר.** | | (14) Within them: Kedumiel, chief officer, captain of the host, under the dominion of Michael. With him were arranged all those hosts under his hand. One officer stands over them at the gate, called Ariel, and twelve officers surround him, three by three on every side. Kedumiel stands over them and his name never changes. One letter flashes upon their heads — the letter **י**. When it flashes, all of them move toward that spark. The letter ק covers this letter י; the letter ר covers the letter א. | **(יד) לְגוֹ מִנַּיְיהוּ: קְדוּמִיאֵ״ל, רַב מְמָנָא, רַב מַשִׁרְיָין, תְּחוֹת שׁוּלְטָנוּתָא דְּמִיכָאֵ״ל. עִמֵּיהּ הֲווֹ מִתְתַּקְּנָן כָּל אִינּוּן מַשִׁרְיָין דִּתְחוֹת יְדֵיהּ. וְחַד מְמָנָא קַיְּימָא עָלַיְיהוּ בְּתַרְעָא דְּאִתְקְרֵי אֲרִיאֵ״ל, וְי״ב מְמָנָן סָחֲרִין לֵיהּ תְּלַת תְּלַת לְכָל סְטָר. וְהַאי מְמָנָא קְדוּמִיאֵ״ל קַיְּימָא עָלַיְיהוּ — דְּלָא אִשְׁתַּנֵּי שְׁמֵיהּ לְעָלְמִין. חַד אָת קַיָּימָא נָצִיץ עַל רֵישַׁיְיהוּ — וְהוּא אָת י׳. כַּד הַאי נָצִיץ נַטְלִין כֻּלְּהוּ לְהַהוּא נְצִיצוּ דְּנָצִיץ. אוֹת ק׳ דְּקַאמְרָן חַפְּיָא עַל הַאי אָת י׳; ר׳ חַפְּיָא עַל א׳.** | | (15) Further within, in the place called *Kodesh* (Holy), one letter flashes in hiddenness and concealment — the letter **ו**. This letter ו flashes its spark upon all the other letters. A voice goes out from between those letters; then the spark of ו strikes the spark of י, and that spark issues from the place of *Kodesh* and strikes within the spark of י. | **(טו) לְגוֹ לְגוֹ, בַּאֲתַר דְּאִקְרֵי קֹדֶשׁ, נָצִיץ חַד אָת בִּטְמִירוּ וּבִגְנִיזוּ — וְאִיהִי אָת ו׳. וְהַאי אָת ו׳ נָצִיץ בִּנְצִיצוּ עַל כֻּלְּהוּ אַתְוָון. וְקָלָא נָפִיק מִבֵּינַיְיהוּ דְּאִלֵּין אַתְוָון — כְּדֵין בָּטַשׁ נְצִיצוּ דְּאָת ו׳ לִנְצִיצוּ דְּאָת י׳. וְנָפַק הַהוּא נְצִיצוּ מִגּוֹ אֲתַר דְּקֹדֶשׁ וּבָטַשׁ לְגוֹ נְצִיצוּ דְּאָת י׳.** | | (16) Then the spark of י strikes within the spark of ק, and the spark of ק goes out and strikes within the spark of ר, and all the sparks emerge and join within the spark of the letter **א**, which stands [ready]. A voice goes out and strikes all those letter-sparks together: spark of ו into י, spark of י into ק, spark of ק into ר, spark of ר into א. The engravings of sparks combine and emerge. And after they combine in their sparks, a voice goes out from between them, and they combine in the mystery of **וַיִּקְרָא אֶל מֹשֶׁה** — "And He called to Moses." And Moses was gazing all those days, unable to enter. | **(טז) וּכְדֵין נְצִיצוּ דְּאָת י׳ בָּטַשׁ לְגוֹ נְצִיצוּ דְּאָת ק׳, וְנָפְקָא נְצִיצוּ דְּאָת ק׳ וּבָטַשׁ לְגוֹ נְצִיצוּ דְּאָת ר׳. וְנַפְקֵי נִצוֹצִין כֻּלְּהוּ וּמִתְחַבְּרִין לְגוֹ נְצִיצוּ דְּאָת א׳ דְּקַיְּימָא. וְקָלָא הֲוָא נָפִיק וּבָטַשׁ בְּכָל אִינּוּן נְצִיצִין דְּאַתְוָון כַּחֲדָא: נְצִיצוּ דְּאָת ו׳ בְּי׳, נְצִיצוּ דְּי׳ בְּק׳, נְצִיצוּ דְּק׳ בְּר׳, נְצִיצוּ דְּר׳ בְּא׳. וּמִתְחַבְּרָן גְּלִיפִין דִּנְצִיצִין וְנַפְקֵי לְבָתַר. וּבָתַר דְּמִתְחַבְּרִין בְּנִיצוֹצֵיהוֹן, נָפִיק קָלָא מִבֵּינֵיהוֹן — וּמִתְחַבְּרָן בְּרָזָא דָּא וַיִּקְרָא אֶל מֹשֶׁה. וּמֹשֶׁה הֲוָה מִסְתָּכַּל כָּל אִינּוּן יוֹמִין דְּלָא עָאל.** | | (17) Afterward the letters turned back and rolled in their [new] combinations — the combinations of letters that were transmitted to Adam in the Garden of Eden. The letter א entered deep into hiddenness, into the place called *Kodesh*; ו emerged and gave place to א; א joined within ו; and behind it: **קר**. Then י entered between ק and ר, and there emerged: **קִיר**. They were engraved and sparked as before, a voice went out from between them, the sparks combined and emerged outward — revealed to all those hosts who were bearing those letters. When the sparks combined, a voice struck between them — they appeared in their engravings to all those chariots: **אוֹקִיר**. And a voice returned from between them and proclaimed among those chariots: *"I will make humankind more precious than fine gold, and a person [more precious] than the gold of Ophir"* (Isaiah 13:12). | **(יז) לְבָתַר אִתְהֲדָרוּ אַתְוָון, וַהֲווּ מִתְגַּלְגְּלִין בְּקוּלְפוֹי — בְּצֵרוּפִין דְּאַתְוָון דְּאִתְמְסָרוּ לְאָדָם בְּגִנְתָּא דְּעֵדֶן. אָת א׳ לְאַעֲלָא בְּגוֹ טְמִירָא, לַאֲתַר דְּאִקְרֵי קֹדֶשׁ. וְנָפַק ו׳ וְיָהִיב דּוּכְתָּא לְאָת א׳, וְאִתְחַבַּר א׳ לְגוֹ ו׳. דְּבַתְרֵיהּ קר — וְי׳ עָאל בֵּין ק׳ וְר׳ — וְאִשְׁתְּכַח קִיר. וְאִתְגְּלִיפוּ וְאִתְנְצִיצוּ כְּמִלְּקַדְּמִין, וְקָלָא נָפַק מִבֵּינַיְיהוּ, וּמִתְחַבְּרָן נְצִיצִין דְּאַתְוָון, וְנָפִיק לְבַר וְאִתְגַּלְיָין לְגַבֵּי כָּל אִינּוּן מַשִׁרְיָין דַּהֲווֹ נַטְלִין אִינּוּן אַתְוָון. וְכַד מִתְחַבְּרָן נְצִיצִין דְּאַתְוָון, קָלָא בָּטַשׁ בֵּינַיְיהוּ — אִתְחָזוּן בְּגִלּוּפַיְיהוּ לְכָל אִינּוּן רְתִיכִין: אוֹקִיר. וְקָלָא אַהְדַּר מִבֵּינַיְיהוּ וְקָרֵי בֵּין אִינּוּן רְתִיכִין: ״אוֹקִיר אֱנוֹשׁ מִפָּז וְאָדָם מִכֶּתֶם אוֹפִיר״ (ישעיהו יג:יב).** | | (18) Happy is the portion of Moses who saw all this! But this second combination was not shown to the eyes of Moses — only the first combination, which is **וַיִּקְרָא**, was what Moses saw, as it is written: *"And He called to Moses."* The other combination was not revealed to him — for a person's praises are not told before him. And the sign of this: *"Go out, all three of you"* (Numbers 12:4), then *"And He called Aaron and Miriam,"* then *"Mouth to mouth I speak with him,"* and *"Not so is My servant Moses"* — for a person's praises are not told before him. | **(יח) זַכָּאָה חוּלָקֵיהּ דְּמֹשֶׁה דְּחָמֵי כָּל דָּא! אֲבָל צֵרוּפָא דָּא לָא אִתְחֲמֵי לְעֵינוֹי דְּמֹשֶׁה — אֶלָּא צֵרוּפָא קַדְמָאָה דְּאִיהוּ וַיִּקְרָא, דָּא הֲוָה חָמֵי מֹשֶׁה. הֲדָא הוּא דִכְתִיב: ״וַיִּקְרָא אֶל מֹשֶׁה״. וְצֵרוּפָא דָּא אָחֳרָא לָא גַּלְיָין לֵיהּ — בְּגִין דִּשְׁבָחָא דְּבַּר נָשׁ לָא מוֹדִעִין לְקַמֵּיהּ. וְסִימָנִיךְ: ״צְּאוּ שְׁלָשְׁתְּכֶם״ (במדבר יב:ד), וּכְתִיב ״וַיִּקְרָא אַהֲרֹן וּמִרְיָם״, וּכְתִיב ״פֶּה אֶל פֶּה אֲדַבֵּר בּוֹ״, וּכְתִיב ״לֹא כֵן עַבְדִּי מֹשֶׁה״ — בְּגִין דְּלָא מוֹדִעִין שְׁבָחֵיהּ דְּבַּר נָשׁ לְקַמֵּיהּ.** | | (19) The letters ascend and pass through all those hosts in this same manner, in this combination: **אוֹקִיר**. And a voice goes out and proclaims, saying: *"I will make humankind more precious than fine gold…"* (Isaiah 13:12). Afterward the letters drew back and were [as] sparks upon the heads of all those chariots, and were stilled until they were re-established in their places. | **(יט) סַלְּקִין אַתְוָון, וְאִתְהַדְּרוּ בְּכָל אִינּוּן מַשִׁרְיָין כְּגַוְונָא דָּא — בְּצֵרוּפָא דָּא אוֹקִיר. וְקָלָא נָפַק וְאַכְרִיז וְאָמַר: ״אוֹקִיר אֱנוֹשׁ מִפָּז״ וְגוֹ׳ (ישעיהו יג:יב). לְבָתַר אִתְמְשָׁכוּ אַתְוָון, וַהֲווּ נְצִיצִין עַל רֵישַׁיְיהוּ דְּכָל אִינּוּן רְתִיכִין — וְאִשְׁתְּכָכוּ עַד דְּאִתְתְּקָנוּ לְדוּכְתַּיְיהוּ.** | | 20. The head on the left side: Hizkiel (חִזְקִיאֵל), chief commander, captain of hosts for all those who stand at the gate of the Tabernacle, under the dominion of Gabriel (גַּבְרִיאֵל). With him were arranged at that gate all the hosts under his hand. One commander was appointed over the gate on the outside — Gazriel (גַּזְרִיאֵל) by name — and with him twelve commanders surrounding him, three-three on each of the four sides. | **20. רֵישָׁא לִסְטַר שְׂמָאלָא חִזְקִיאֵ"ל רַב מְמָנָא, רַב מַשִׁרְיָין לְכָל אִינּוּן דְּקַיְימֵי לְתַרְעָא דְּמַשְׁכְּנָא, תְּחוֹת שׁוּלְטָנוּתָא דְּגַבְרִיאֵ"ל. וְעִמֵּיהּ מִתְתַּקְּנָן בְּהַהוּא תַּרְעָא, כָּל אִינּוּן מַשִׁרְיָין דִּתְחוֹת יְדֵיהּ. וְחַד מְמָנָא אִתָּקַם עַל תַּרְעָא לְבַר, וְגַזְרִיאֵ"ל שְׁמֵיהּ. וְעִמֵּיהּ י"ב מְמָנָן דְּסָחֲרִין לֵיהּ תְּלַת תְּלַת לְכָל סְטָר, לְד' סִטְרִין.** | | 21. These hold the flaming blade of the turning sword in their hands. The commander Hizkiel stands over them, highest of all, innermost. One letter flashes upon their heads — the letter *alef* (א). For these neither stand nor move except through the mystery of *alef*, which belongs to the right. For the left only moves by means of the right; the right always draws the left. The *alef* flashes and goes forth from the right. Then all of them move toward the place toward which that spark flashes. | 21. וְאִלֵּין שִׁנָּנָא דְּלָהֲטָא דְּחַרְבָּא דְּמִתְהַפְּכָא בִּידַיְיהוּ. וְהַאי מְמָנָא חִזְקִיאֵ"ל, קָאִים עָלַיְיהוּ לְעֵילָּא לְעֵילָּא לְגוֹ. אָת חַד נָצִיץ עַל רֵישַׁיְיהוּ, וְאִיהִי אָת א'. דְּהָא לָא קַיְימֵי אִלֵּין, וְלָא שַׁיְילֵי, אֶלָּא בְּרָזָא דְּא', דְּאִיהִי יְמִינָא. בְּגִין דִּשְׂמָאלָא לָא נָטִיל אֶלָּא בִּימִינָא. יְמִינָא נָטִיל תָּדִיר לִשְׂמָאלָא, דְּא' אָת נָצִיץ וְנָפִיק מִן יְמִינָא. כְּדֵין נַטְלִין לְהַהוּא אֲתַר דְּנָצִיץ הַהוּא נְצִיצוּ. | | 22. Within that: Rahatiel (רַהֲטִיאֵל), captain of hosts, who stands within under the dominion of Gabriel. With him all the hosts under his hand. One commander stands over them at the gate — Kadshiel (קַדְשִׁיאֵל) by name — and twelve commanders surround him, three-three, four times. The commander Rahatiel stands over all of them; his name does not change. One letter flashes upon the heads of all those hosts — this letter is *zayin* (ז). It exchanges, within the arrangement of the Tabernacle, for the letter *lamed* (ל). This exchange is by the mystery of *"water shall flow from his buckets"* (*yizzal mayim middalyav*, Num. 24:7). And it exchanges in the engravings of the letters and is called the exchange-letter *lamed* (ל). When this flashes upon the heads of all those hosts, all of them move toward the side toward which that spark flashes. | **22. לְגוֹ מִנֵיהּ רַהֲטִיאֵ"ל רַב מַשִׁרְיָין, דְּקַיְּימָא לְגוֹ תְּחוֹת שָׁלְטָנוּתָא דְּגַבְרִיאֵ"ל. וְעִמֵּיהּ כָּל אִינּוּן מַשִּׁרְיָין תְּחוֹת יְדֵיהּ. וְחַד מְמָנָא קָאִים עָלַיְיהוּ בְּתַרְעָא, דְּאִתְקְרֵי קַדְשִׁיאֵ"ל, וְסַחֲרִין לֵיהּ י"ב מְמָנָן, תְּלַת תְּלַת ד' זִמְנִין. וְהַהוּא מְמָנָא רַהֲטִיאֵ"ל קַיְּימָא עַל כֻּלְּהוּ, דְּלָא אִשְׁתַּנִּי שְׁמֵיהּ. אָת חַד נָצִיץ עַל רֵישַׁיְיהוּ דְּכָל אִלֵּין מַשִׁרְיָין, וְאָת דָּא אִיהוּ ז', וְאִיהוּ אִתְחַלָּף גּוֹ תִּקּוּנָא דְּמַשְׁכְּנָא בְּאָת ל. הַאי אִתְחַלָּף בְּרָזָא דְּיִזַּל מַיִם מִדָּלְיָו. וְאִתְחַלָּף בְּגִלּוּפֵי אַתְוָון, וְאִקְרֵי חִלּוּפָא ל'. כַּד הַאי נָצִיץ עַל רֵישַׁיְיהוּ דְּכָל אִלֵּין מַשִׁרְיָין, כְּדֵין כֻּלְּהוּ נַטְלִין לְהַהוּא סִטְרָא דְּהַהוּא נְצִיצוּ.** | | 23. Within that: Kaftziel (קַפְצִיאֵל), chief commander, captain of hosts, under the dominion of Gabriel. With him were arranged all the hosts under his hand — those entrusted to him at that hour. One commander stands over them — Azael (עֲזָאֵל) by name — and twelve commanders surround him on each side, three-three, as we have established. Kaftziel, chief commander, stands over all of them. One letter flashes upon the heads of all those hosts — it is the letter *dalet* (ד). All of them move toward the spark of that letter. This letter hangs in the air over two other letters. | **23. לְגוֹ מִן דָּא, קַפְצִיאֵ"ל רַב מְמָנָא, רַב מַשִׁרְיָין, תְּחוֹת שָׁלְטָנִיהּ דְּגַבְרִיאֵל, וְעִמֵּיהּ הֲווֹ מְתְתַּקְנָן כָּל אִינּוּן מַשִׁרְיָין דִּתְחוֹת יְדֵיהּ, אִינּוּן דְּאִתְמְסָרוּ לֵיהּ בְּהַהִיא שַׁעֲתָא, וְחַד מְמָנָא קָאִים עָלַיְיהוּ עֲזָאֵ"ל שְׁמֵיהּ. וְי"ב מְמָנָן סָחֲרִין לֵיהּ לְכָל עִיבָר, תְּלַת תְּלַת כְּמָה דְּאוֹקִימְנָא, וְקַפְצִיאֵ"ל רַב מְמָנָא קַיְּימָא עַל כֻּלְּהוּ. אָת חַד נָצִיץ עַל רֵישַׁיְיהוּ דְּכָל אִלֵּין מַשִׁרְיָין, וְאִיהִי אָת ד', וְכֻלְּהוּ נַטְלֵי לְהַהוּא נְצִיצוּ דְּהַהוּא אָת. הַאי אָת תַּלְיָיא גּוֹ אֲוִירָא, עַל תְּרֵין אַתְוָון אָחֳרָנִין.** | | 24. Within that: Shami'el (שַׁמְעִיאֵל), chief commander. This one exchanges into four names, for he does not remain in his engravings — at times on the right side, at times on the left. With him twelve commanders surround him on each side, three-three, as we established. Ragsiel (רַגְשִׁיאֵל) is chief commander over those twelve, under that other commander. One letter flashes upon their heads above — this letter is *heh* (ה). This hangs in the air over all the other letters, at that letter *dalet* (ד) that we mentioned. Of those four letters, these two rise above all the others. All of them move toward the spark that hangs from that letter. | **24. לְגוֹ מִן דָּא שַׁמְעִיאֵ"ל רַב מְמָנָא, הַאי אִתְחַלָּף לְד' שְׁמָהָן, בְּגִין דְּלָא קַיְּימָא בְּגַלְפוֹי. זִמְנִין לִסְטַר יְמִינָא, וְזִמְנִין לִסְטַר שְׂמָאלָא, וְעִמֵּיהּ י"ב מְמָנָן דְּסָחֲרִין לֵיהּ לְכָל עִיבָר תְּלַת תְּלַת, כְּמָה דְּאוֹקִימְנָא, וְרַגְשִׁיאֵ"ל רַב מְמָנָא עַל אִלֵּין י"ב, תְּחוֹתֵיהּ דְּהַהוּא מְמָנָא אָחֳרָא. וְאָת חַד נָצִיץ עַל רֵישַׁיְיהוּ לְעֵילָּא, וְאָת דָּא אִיהִי אָת ה', וְדָא תַּלְיָא בַּאֲוִירָא עַל כָּל שְׁאָר אַתְוָון, בְּהַהוּא אָת ד' דְּקַאמְרָן. ד' אִלֵּין תְּרֵין סְלִיקוּ לְעֵיל עַל כָּל שְׁאָר אָחֳרָנִין, וְכֻלְּהוּ נַטְלִין לְהַהוּא נְצִיצוּ דְּתַלְיָא מֵהַהוּא אָת.** | | 25. Innermost of all, in the place called *Holy*, one letter flashes within the hiddenness of the Holy — the closed *mem* (ם סְתִימָא). This flashes its spark upon all the letters, and a voice goes out from between those letters. Then the spark of this letter strikes and takes two other letters whose sparks hang in the air — *dalet* (ד) and *heh* (ה) — and what remains is **אֵל**. These join with those others of the right side. They strike one another; all of them move; the former ones return as before and go out — and then they are called: **וַיִּקְרָא אֶל מֹשֶׁה**. | 25**. לְגוֹ לְגוֹ, בַּאֲתַר דְּאִקְרֵי קֹדֶשׁ, נָצִיץ אָת חַד גּוֹ טְמִירוּ דְּקֹדֶשׁ, וְאִיהִי אָת ם סְתִימָא. הַאי נָצִיץ בִּנְצִיצוּ עַל כֻּלְּהוּ אַתְוָון, וְקָלָא הוּא נָפִיק מִבֵּינַיְיהוּ דְּאִלֵּין אַתְוָון. כְּדֵין בָּטַשׁ נְצִיצוּ דְּהַאי אָת, וְנָטִיל תְּרֵין אַתְוָון אָחֳרָנִין נְצִיצִין דְּתַלְיָין בַּאֲוִירָא, וְאִינּוּן ד' ה', וְאִשְׁתְּאַר אֵל. וְאִתְחַבְּרָן בְּאִלֵּין אָחֳרָנִין דִּסְטָר יְמִינָא, וּבָטְשׁוּ אִלֵּין בְּאִלֵּין, וְנַטְלֵי כֻּלְּהוּ, וְאִתְהַדְּרָן קַדְמָאֵי כְּמִלְּקַדְּמִין וְנַפְקֵי לְבַר, וּכְדֵין אִקְרוּן: וַיִּקְרָא אֶל מֹשֶׁה**. | ### 3.1 Full Text Unedited [[Zohar Vayikra Drasha on Otiyot - Full Bi|Full Text of Zohar Vayikra on the Letters - Unedited]]