Daf 192b (דַּף קצ״ב ע״ב)
When Rabbi Shimon came (כַּד אָתָא רִבִּי שִׁמְעוֹן), he came and asked the matter as before (אָתָא וְשָׁאִיל מִלָּה כְּמִלְּקַדְּמִין). He said to him (אָמַר לֵיהּ): behold, this question has already been answered (הָא שְׁאֶלְתָּא דָּא אִתְאַמְּרַת). “Hashem came from Sinai” (Deuteronomy 33) (יְיָ מִסִּינַי בָּא): as it is said, “Behold I come to you in a thick cloud” (Exodus 19) (כְּמָה דְאַתְּ אָמֵר, הִנֵּה אָנֹכִי בָּא אֵלֶיךָ בְּעַב הֶעָנָן), and from Sinai He came and appeared upon them (וּמִסִּינַי בָּא וְאִתְגְּלֵי עָלַיְיהוּ). “And shone forth from Se‘ir to them” (Deuteronomy 33) (וְזָרַח מִשֵּׂעִיר לָמוֹ), from that which the children of Se‘ir said, that they did not wish to receive it (מִמַּה דְּאָמְרוּ בְּנֵי שָׂעִיר, דְּלָא בָּעָאן לְקַבְּלָא).
From this, He shone to Yisrael, and added upon them great light and great love (מֵהַאי, אַנְהַר לוֹן לְיִשְׂרָאֵל, וְאוֹסִיף עָלַיְיהוּ נְהוֹרָא וְחָבִיבוּ סַגִּיא). Likewise, “He appeared from Mount Paran” (Deuteronomy 33) (אוּף הָכִי, הוֹפִיעַ וְאַנְהַר לְיִשְׂרָאֵל מֵהַר פָּארָן), from that which the children of Paran said, that they did not wish to receive it (מִמַּה דְּאָמְרוּ בְּנֵי פָּארָן, דְּלָא בָּעוּ לְקַבְּלָא). From this, Yisrael gained greater love and light as was fitting (מֵהַאי, אוֹסִיפוּ יִשְׂרָאֵל חֲבִיבוּ וּנְהִירוּ יַתִיר כַּדְּקָא יָאוּת). And what you asked, by the hand of whom did He appear upon them (וּמַה דְּשָׁאַלְתָּ עַל יְדָא דְּמַאן אִתְגְּלֵי עָלַיְיהוּ).
Come and see (תָּא חֲזֵי): this is a supernal secret, and the matter was revealed by your hand (רָזָא עִלָּאָה אִיהוּ, וְאִתְגְּלֵי מִלָּה עַל יְדָךְ). The Orayta went forthp1-39 from the supernal mystery, from the Head (some say: the Holy) of the concealed King (אוֹרַיְיתָא נַפְקַת מֵרָזָא עִלָּאָה, דְּרֵישָׁא (ס״א קַדִישָׁא) דְּמַלְכָּא סְתִימָא).p1-40 When it reached the left arm (some say: the right) Kudsha Berikh Hu saw in that arm the evil blood that multiplied there (כַּד מָטָא לְגַבֵּי דְּרוֹעָא שְׂמָאלָא (ס״א יְמִינָא), חָמָא קוּדְשָׁא בְּרִיךְ הוּא בְּהַהוּא דְּרוֹעָא, דָּמָא בִישָׁא דַּהֲווּ מִתְרַבֵּי מִתַּמָּן). He said: it is necessary for Me to purify and whiten this arm, for if that evil blood is not diminished, it will blemish all (אָמַר, אִצְטְרִיךְ לִי לְבָרְרָא וּלְלַבְּנָא דְּרוֹעָא דָּא. וְאִי לָא יַמְאִיךְ הַהוּא דָּמָא בִישָׁא, יַפְגִּים כֹּלָּא).
But it was necessary to purify from here all blemish (אֲבָל אִצְטְרִיךְ לְבָרְרָא מֵהָכָא כָּל פְּגִימוּ). What did He do? He called Samael, and he came before Him (מָה עֲבַד. קָרָא לְסָמָאֵל, וְאָתָא קַמֵּיהּ). He said to him: do you desire my Orayta? (וְאָמַר לֵיהּ, תִּבְעֵי אוֹרַיְיתָא דִּילִי). He said: what is written in it? (אָמַר, מַה כְּתִיב בָּהּ). He said to him: “You shall not murder” (אָמַר לֵיהּ, לֹא תִּרְצָח). Kudsha Berikh Hu skipped to the place that was required (דָּלִיג קוּדְשָׁא בְּרִיךְ הוּא לַאֲתָר דְּאִצְטְרִיךְ). He said: far be it, this Orayta is Yours, and Yours it shall be; I do not want this Orayta (אָמַר, חַס וְשָׁלוֹם, אוֹרַיְיתָא דָּא דִּילָךְ הִיא, וְדִילָךְ יְהֵא, לָא בָּעֵינָא אוֹרַיְיתָא דָּא).
He sat and pleaded before Him (אָתִיב וְאִתְחַנָּן קַמֵּיהּ). He said, Master of the world (אָמַר מָארֵיהּ דְּעָלְמָא), if You give it to me (אִי אַתְּ יָהֲבָהּ לִי), all my dominion will pass away (כָּל שָׁלְטָנוּ דִּילִי אִתְעֲבָר), for my dominion is over killing (דְּהָא שָׁלְטָנוּ דִּילִי עַל קְטּוּלָא אִיהוּ), and there will be no wars (וּקְרָבִין לָא יֵהוֹן), and my dominion is over the star of Mars (וְשֻׁלְטָנוּ דִּילִי עַל כּוֹכָבָא דְּמַאֲדִים), if so, everything will be nullified from the world (אִי הָכִי כּוֹלָּא אִתְבְּטַל מֵעָלְמָא). p1-41Master of the world, take Your Orayta, and let there be no portion or inheritance for me in it (מָארֵיהּ דְּעָלְמָא, טוֹל אוֹרַיְיתָךְ, וְלָא יְהֵא חוּלָקָא וְאַחֲסָנָא לִי בָּהּ). But if it is pleasing before You, behold the people, the sons of Ya‘aqov - it is fitting for them (אֲבָל אִי נִיחָא קַמָּךְ, הָא עַמָּא בְּנוֹי דְּיַעֲקֹב, לוֹן אִתְחֲזֵי). And he thought that the informer spoke against them (וְאִיהוּ חָשִׁיב דְּהָא דַּלְטּוֹרָא אָמַר עָלַיְיהוּ). And this is: “And He shone forth from Se‘ir to them” - from Se‘ir itself light went forth for Yisrael (וְדָא הוּא וְזָרַח מִשֵּׂעִיר לָמוֹ, מִשֵּׂעִיר מַמָּשׁ נָפַק נְהוֹרָא לוֹן לְיִשְׂרָאֵל). Samael said: surely, if the sons of Ya‘aqov accept this, they will pass from the world and never rule forever (אָמַר סָמָאֵ״ל וַדַּאי, אִי בְּנוֹי דְּיַעֲקֹב יְקַבְּלוּן דָּא, יִתְעָבְרוּן מֵעָלְמָא, וְלָא יִשְׁלְטוּן לְעָלְמִין). He pressed Him many times, saying this (אָתִיב לֵיהּ כַּמָה זִמְנִין, וְאָמַר דָּא). He said to him: you are the firstborn, and it is fitting for you (וְאָמַר לֵיהּ אַנְתְּ בּוּכְרָא, וְלָךְ אִתְחֲזֵי). He said: behold, I sold my birthright to him, [Ya’akov] and I confessed (אָמַר לֵיהּ, הָא לֵיהּ בְּכִירוּתָא דִּילִי, וְהָא אֶזְדְּבַן לֵיהּ, וַאֲנָא אוֹדֵיתִי).p1-42
He said to him: since you do not wish to have a portion in it, pass away from it completely (אָמַר לֵיהּ הוֹאִיל וְלָא בָּעִית לְמֶהֱוִי לָךְ בָּהּ חוּלָקָא, אִתְעֲבָר מִנָּהּ בְּכֹלָּא). He said: it is fitting (אָמַר יָאוּת). He said to him: since it is so, give Me counsel - how shall I do that the sons of Ya‘aqov will accept it, as you say? (אָמַר לֵיהּ, הוֹאִיל וְכַךְ, הַב לִי עֵיטָא, אֵיךְ אַעְבִּיד דִּיקַבְּלוֹן לָהּ בְּנוֹי דְּיַעֲקֹב דְּאַתְּ אָמֵר). He said to him, Master of the world: they must be bribed - take radiance from the shining of the hosts of heaven, and give it upon them, and with this they will accept it, and mine will be first (אָמַר לֵיהּ מָארֵיהּ דְּעָלְמָא, אִצְטְרִיךְ לְשַׁחֲדָא לוֹן, טוֹל נְהוֹרָא מִנְּהִירוּ דְּחֵילֵי שְׁמַיָּא, וְהָב עָלַיְיהוּ, וּבְדָא יְקַבְּלוּן לָהּ, וְהָא דִּילִי יְהֵא בְּקַדְמִיתָא). He stripped from him the shining that covered him, and gave it to him, to give it to Yisrael - this is what is written: “And He shone forth from Se‘ir to them” (Deuteronomy 33) (אַפְשִׁיט מִנֵּיהּ נְהִירוּ דְּחַפְּיָא עָלֵיהּ, וְיָהַב לֵיהּ, לְמֵיהַב לוֹן לְיִשְׂרָאֵל, הֲדָא הוּא דִכְתִיב וְזָרַח מִשֵּׂעִיר לָמוֹ). From Se‘ir - this is Samael (מִשֵּׂעִיר מַמָּשׁ, דָּא סָמָאֵ״ל). As it is written: “And the goat shall bear upon him” (Leviticus 16) (דִּכְתִיב, וְנָשָׂא הַשָׂעִיר עָלָיו). “To them” - to Yisrael (לָמוֹ לְיִשְׂרָאֵל).
When this was explained, and the evil blood was removed from the left arm, He turned to the right arm (some say: the left) and saw likewise (כֵּיוָן דְּבִיעֵר דָּא, וְאַעְבַּר דָּמָא בִּישָׁא מִדְּרוֹעָא שְׂמָאלָא, אַהְדָּר לִדְרוֹעָא יְמִינָא (ס״א שְׂמאלא) חָמָא בֵּיהּ אוּף הָכִי). He said: this too must be cleansed from evil blood, this arm (אָמַר הָכִי נָמֵי אִצְטְרִיךְ לְנַקְיָיא, מִדָּמָא בִּישָׁא, דְּרוֹעָא דָּא). He called to Rahav and said to him: do you desire My Orayta? (קָרָא לְרַהַ״ב אָמַר לֵיהּ, תִּבְעֵי אַתְּ אוֹרַיְיתָא דִּילִי). He said to Him: what is written in it? (אָמַר לֵיהּ, מַה כְּתִיב בָּהּ). He skipped to him and said: “You shall not commit adultery” (דָּלִיג לֵיהּ, וְאָמַר לֹא תִּנְאַף). He said: woe, if this inheritance falls to me, it is an evil inheritance - for all dominions would pass away through it. For the blessing of water I took, the blessing of the fish of the sea, as it is written: “Be fruitful and multiply…” (Bereshit 1) (אָמַר וַוי אִי יְרוּתָא דָּא יַחֲסִין לִי קוּדְשָׁא בְּרִיךְ הוּא, יְרוּתָא בִּישָׁא, דְּיִתְעַבָּר בָּהּ כָּל שָלְטָנֵי, דְּהָא בִּרְכָתָא דְּמַיָּא נָטִילְנָא, בִּרְכָתָא דְּנוּנֵי יַמָּא, דִּכְתִיב פְּרוּ וּרְבוּ וְגוֹ׳). And it is written: “And I will make him fruitful and multiply him” (Bereshit 17) (וּכְתִיב וְהִפְרֵיתִי אוֹתוֹ וְהִרְבֵּיתִי אוֹתוֹ וְגוֹ׳). And it is written: “And he shall be a wild ass of a man” (Bereshit 16) (וּכְתִיב וְהוּא יִהְיֶה פֶּרֶא אָדָם).
He began to plead before the Master (שָׁארֵי לְאִתְחַנְּנָא קַמֵּי מָארֵיהּ). He said to Him (אָמַר לֵיהּ): Master of the world, two sons came forth from Avraham; behold, the sons of Yitzḥak - give it to them, for it is fitting for them (מָארֵי דְּעָלְמָא, תְּרֵין בְּנִין נָפַקְנָא מֵאַבְרָהָם, הָא בְּנוֹי דְּיִצְחָק, הַב לוֹן, וְלוֹן אִתְחֲזֵי). He said to him (אָמַר לֵיהּ): I cannot, for you are the firstborn, and it is fitting for you (לָא יָכִילְנָא, דְּאַנְתְּ בּוּכְרָא, וְלָךְ אִתְחֲזֵי). He continued to plead before Him (שָׁארֵי לְאִתְחַנְּנָא קַמֵּיהּ). and said to the Master of the world (וְאָמַר מָארֵיהּ דְּעָלְמָא): the birthright that is Mine shall be his (בְּכֵירוּתָא דִּילִי יְהֵא דִּילֵיהּ). And this radiance that I have inherited upon this - take and give to them (וְהַאי נְהוֹרָא דַּאֲנָא יָרִיתְנָא עַל דָּא, טוֹל וְהַב לוֹן). And thus he did (וְכַךְ עָבֵד). This is what is written: “He appeared from Mount Paran” (Deuteronomy 33) (הֲדָא הוּא דִּכְתִיב, הוֹפִיעַ מֵהַר פָּארָן). What is the difference, that with Samael it is written “and shone,” and with Rahav it is written “and appeared”? (מַאי שְׁנָא בְּסָמָאֵ״ל כְּתִיב וְזָרַח, וּבְרַהַ״ב כְּתִיב הוֹפִיעַ). Rather, He took with that radiance that was stripped from Samael, a sword and slaughter, to kill in judgment, and to kill as was fitting (אֶלָּא נָטַל בְּהַהוּא נְהִירוּ דְּאַפְשִׁיט מִנֵּיהּ סָמָאֵ״ל, חֶרֶב וְקָטוֹלָא, לְקָטְלָא בְּדִינָא, וּלְקָטְלָא כְּדְקָא יָאוּת). This is what is written: “And your sword is your pride” (Deuteronomy 33) (הֲדָא הוּא דִּכְתִיב, וַאֲשֶׁר חֶרֶב גַּאֲוָתֶךָ) - even though it was not yours (אַף עַל גַּב דְּלָא הֲוָה דִּילָךְ). And he took from that blessing (וְנָטַל בְּהַהוּא בִּרְכָתָא), from which Rahav was stripped (דְּאַפְשִׁיט מִנֵּיהּ רַהַ״ב), a small portion (זְעֵיר), like one who shines forth a small light from their blessing (כְּמָאן דְּאוֹפַע זְעֵיר מִבִּרְכָתָא דִּלְהוֹן), to perform procreation (לְמֶעְבַּד פִּרְיָה וּרְבִיָּה).Because of this, it is written: “He appeared from Mount Paran” and not “and shone” (בְּגִין כַּךְ הוֹפִיעַ מֵהַר פָּארָן, וְלָא כְּתִיב וְזָרַח).
Notes
Mikdash Melekh on Zohar: Orayta emerges etc. (אוֹרַיְיתָא נָפְקַת וְכוּ׳): the Torah is Yesod of Abba clothed in the head of Ze’ir Anpin in the secret of Da‘at, end of quote (הַתּוֹרָה הוּא יְסוֹד דְּאַבָּא הַמְלוּבָּשׁ בְּרֵישָׁא דְּזְעֵיר בְּסוֹד הַדַּעַת עכ״ל), and the continuation of the language of the Zohar is thus (וְהֶעְתֵּק לְשׁוֹן הַזֹּהַר כָּךְ הוּא): our Torah emerged from Yesod of Abba which is called secret, for Yesod is called secret in the Zohar (הַתּוֹרָה שֶׁלָּנוּ יָצְאָה מִיְסוֹד דְּאַבָּא הַנִּקְרָא רָזָא שֶׁיְּסוֹד נִקְרָא רָזָא בַּזֹּהַר), and that which is said “the holy head” etc. (וּמַה שֶּׁכָּתוּב דְּרֵישָׁא קַדִּישָׁא וְכוּ׳), its meaning is (רְצוֹנוֹ לוֹמַר): that aforementioned Yesod, where is it clothed (יְסוֹד הַנִּזְכָּר הֵיכָן הוּא מְלוּבָּשׁ), and he said, in the head of Ze’ir (וְאָמַר בְּרֹאשׁ זְעֵיר).
Ohr HaChammah on Zohar: The supernal secret of the head etc. (רָזָא עִלָּאָה דְּרֵישָׁא וְכוּ׳), this means that it is drawn from Chokhmah and Binah (הַיְינוּ שֶׁנִּמְשָׁךְ מֵהַחָכְמָה וְהַבִּינָה), for this is the secret of the head of the King (שֶׁזֶּהוּ סוֹד רֵישָׁא דְּמַלְכָּא), and Chokhmah is the brain and the skull is Binah (וְחָכְמָה מוֹחָא וְגַלְגַּלְתָּא בִּינָה), and the withered aspect of the supernal Chokhmah is Torah (וְנוֹבֶלֶת חָכְמָה שֶׁל מַעְלָה תּוֹרָה), and it is emanated and drawn level after level from Chokhmah to Binah and from Binah to Chesed (וְהִיא מִתְאַצֶּלֶת וְנִמְשֶׁכֶת מִדַּרְגָּה אַחַר דַּרְגָּה מֵהַחָכְמָה אֶל הַבִּינָה וּמִבִּינָה אֶל הַחֶסֶד), and when it is in Chokhmah it is called Beginning, as it is written (וּבִהְיוֹתָהּ בְּחָכְמָה נִקְרֵאת רֵאשִׁית כִּדְכְתִיב), Hashem acquired me as the beginning of His way (ה׳ קָנָנִי רֵאשִׁית חָכְמָה), and when it descends to Binah it is called Awe, as it is written (וּבְרִדְתָּהּ לְבִינָה נִקְרֵאת יִרְאָה דִּכְתִיב), the awe of Hashem is the beginning of knowledge (יִרְאַת ה׳ רֵאשִׁית דַּעַת), and it is written (וְכְתִיב), and do not forsake the Torah of your mother (וְאַל תִּטֹּשׁ תּוֹרַת אִמֶּךָ), and it is written (וְכְתִיב), for if you call out to Binah (כִּי אִם לַבִּינָה תִּקְרָא), and when it descends to Chesed it is written (וּבְרִדְתָּהּ לְחֶסֶד כְּתִיב), and the Torah of Chesed is upon her tongue (וְתוֹרַת חֶסֶד עַל לְשׁוֹנָהּ), and when it descends to Gevurah it is written (וּבְרִדְתָּהּ לִגְבוּרָה כְּתִיב), is not My word like fire, says Hashem (הֲלוֹא כֹה דְבָרִי כָּאֵשׁ נְאֻם ה׳), and it is written (וְכְתִיב), from His right hand a fiery law for them (מִימִינוֹ אֵשׁ דָּת לָמוֹ), and behold from the time that the Patriarchs came and became the chariot (וְהִנֵּה מֵעֵת שֶׁבָּאוּ הָאָבוֹת וְנַעֲשׂוּ מֶרְכָּבָה), Abraham to Chesed, Isaac to Gevurah (אַבְרָהָם לְחֶסֶד יִצְחָק לִגְבוּרָה), Ishmael from the side of Chesed and Esau from the side of Gevurah were grasped in their merit (נֶאֱחֲזוּ בִּזְכוּתָם יִשְׁמָעֵאל מִצַּד הַחֶסֶד עֵשָׂו מִצַּד הַגְּבוּרָה), and when they and their children went out to evil culture and were apostatized to idolatry (וּכְשֶׁיָּצְאוּ הֵם וּבְנֵיהֶם לְתַרְבּוּת רָעָה וְנִשְׁתַּמְּדוּ לַעֲבוֹדָה זָרָה), and they are under the dominion of Rahav and Samael (וְהֵם תַּחַת מֶמְשֶׁלֶת רַהַב וְסַמָּאֵל), this one to the right and this one to the left (זֶה לַיָּמִין וְזֶה לִשְּׂמֹאל), they would ascend and ask for their portion from within holiness (הָיוּ עוֹלִים וְשׁוֹאֲלִים חֶלְקָם מִתּוֹךְ הַקְּדוּשָׁה), and they had a path and a trail (וְהָיָה לָהֶם מַהֲלָךְ וְשָׁבִיל), and a spark was drawn from within outward into the midst of the shell (וְנִיצוֹץ נִמְשָׁךְ מִבִּפְנִים לַחוּץ אֶל תּוֹךְ הַקְּלִיפָּה), and this is the נהירו that is expounded in our sugya (וְהוּא הַנְּהִירוּ הַנִּדְרָשׁ בִּשְׁמַעְתִּין), and when The Holy One Blessed Be He came to clarify His portion and His inheritance and to give them the Torah (וּכְשֶׁבָּא הַקָּדוֹשׁ בָּרוּךְ הוּא לְבָרֵר חֶלְקוֹ וְנַחֲלָתוֹ וְלִתֵּן לָהֶם הַתּוֹרָה), He wished to purify all the holiness so that there would not remain for them any portion in it whatsoever (רָצָה לְטַהֵר כָּל הַקְּדוּשָׁה וְלֹא יִהְיֶה לָהֶם חֵלֶק בָּהּ כְּלָל וְעִקָּר), and therefore He came to Seir and came to Paran (וְלָכֵן בָּא לְשֵׂעִיר וּבָא לְפָארָן), so that they themselves would deposit the side of holiness that is within them and it would depart from them (כְּדֵי שֶׁהֵם מֵעַצְמָם יַפְקִידוּ צַד הַקְּדוּשָׁה שֶׁבָּהֶם וְתִסְתַּלֵּק מֵעֲלֵיהֶם), and the Shekinah of holiness and its sparks would be upon Israel alone (וְתִהְיֶה שְׁכִינַת הַקְּדוּשָׁה וְנִיצוֹצוֹתֶיהָ עַל יִשְׂרָאֵל לְבַד), and this is what is said, “it is necessary for Me to clarify etc.” (וְזֶהוּ שֶׁאָמַר אִצְטְרִיךְ לִי לְבָרָר וְכוּ׳), with that which Esau has grasp in Gevurah and Ishmael also in Chesed they would blemish everything (בְּמַה דְּאִית אֲחִיזַת עֵשָׂו בִּגְבוּרָה וְיִשְׁמָעֵאל גַּם בַּחֶסֶד יִפְגְּמוּ כוּלָּא), for they would ascend in every coupling and coupling that Israel would couple through their deeds and fulfillment of the Torah to take their portion (שֶׁיַּעֲלוּ בְּכָל זִוּוּג וְזִוּוּג שֶׁיִּשְׂרָאֵל יְזַוְּגוּ עַל יְדֵי מַעֲשֵׂיהֶם וְקִיּוּם הַתּוֹרָה לִטּוֹל חֶלְקָם), and this is a great blemish (וְזֶה פְּגָם גָּדוֹל), there is the matter of the firstborn etc. (אִית בּוּכְרָא וְכוּ׳), the matter of the firstborn is like the matter of kingship, that the firstborn inherits it (עִנְיַן הַבְּכוֹרָה הוּא כְּעִנְיַן הַמַּלְכוּת שֶׁהַבְּכוֹר יוֹרֵשׁ אוֹתוֹ), so too the matter of holiness is the inheritance of the firstborn (כֵּן עִנְיַן הַקְּדוּשָׁה יְרוּשַּׁת הַבְּכוֹר), and a proof to this is that they are fit for priesthood (וְרְאָיָה לָזֶה שֶׁהֵם רְאוּיִים לִכְהֻנָּה), and similarly earlier than this, since Ishmael and Esau are firstborns, they inherit that holiness (וְכֵן הָעִנְיַן קוֹדֶם לָכֵן כֵּיוָן שֶׁיִּשְׁמָעֵאל וְעֵשָׂו בְּכוֹרוֹת יוֹרְשִׁים אוֹתָהּ הַקְּדוּשָׁה), as it is written (דִּכְתִיב), sanctify to Me every firstborn (קַדֶּשׁ לִי כָּל בְּכוֹר), to kill by judgment those liable to court execution (לְקָטְלָא בְּדִינָא הֲרוּגֵי בֵּית דִּין), and to kill as is fitting in a commanded war, you shall not let any soul live (וּלְקָטְלָא כִּדְקָא יָאוּת מִלְחֶמֶת מִצְוָה לֹא תְחַיֶּה כָּל נְשָׁמָה), and in a permitted war as well (וּמִלְחֶמֶת הָרְשׁוּת גַּם כֵּן), and from the side of Rahav the adulterer he took a small portion from fruitfulness and multiplication (וּמִצַּד רַהַב הַנּוֹאֵף נָטַל חֵלֶק זְעֵיר מִפְּרִיָּה וּרְבִיָּה), That is, the transgressions of Torah scholars from the eve of Shabbat to the eve of Shabbat (הַיְינוּ עֲוֹנוֹת תַּלְמִידֵי חֲכָמִים מֵעֶרֶב שַׁבָּת לְעֶרֶב שַׁבָּת), you shall be holy (קְדוֹשִׁים תִּהְיוּ), sanctify yourself in what is permitted to you (קַדֵּשׁ עַצְמְךָ בְּמֻתָּר לָךְ), therefore a small matter appeared (לָכֵן הוֹפִיעַ דָּבָר מוּעָט).
Sulam: Master of the world etc. (מָארֵיהּ דְּעָלְמָא וְכוּ׳): Master of the world (רִבּוֹנוֹ שֶׁל עוֹלָם), take for Yourself Your Torah (קַח לְךָ הַתּוֹרָה שֶׁלָּךָ), and I will have no portion or inheritance in it (וְלֹא יִהְיֶה לִי חֵלֶק וְנַחֲלָה בָּהּ), but if it is good before You (אֲבָל אִם טוֹב לְפָנֶיךָ), behold the people, the sons of Jacob, to them the Torah is fitting (הֲרֵי הָעָם בְּנָיו שֶׁל יַעֲקֹב לָהֶם רְאוּיָה הַתּוֹרָה). And he thought that he spoke accusation against them (וְהוּא חָשַׁב שֶׁאָמַר עֲלֵיהֶם קִטְרוּג). And this is “and He shone from Seir unto them” (וְזֶהוּ וְזָרַח מִשֵּׂעִיר לָמוֹ), from Seir literally the light went out to Israel (מִשֵּׂעִיר מַמָּשׁ יָצָא הָאוֹר לְיִשְׂרָאֵל), that is, from Samael the minister of Seir (דְּהַיְינוּ מִסַּמָּאֵל שַׂרוֹ שֶׁל שֵּׂעִיר). Samael said in his heart (אָמַר סַמָּאֵל בְּלִבּוֹ), certainly (וַדַּאי), if the sons of Jacob receive the Torah (אִם בְּנָיו שֶׁל יַעֲקֹב יְקַבְּלוּ הַתּוֹרָה), they will pass from the world (יַעַבְרוּ מִן הָעוֹלָם), and they will not be able to rule forever (וְלֹא יוּכְלוּ לִשְׁלוֹט לְעוֹלָם). The Holy One Blessed Be He answered him many times (הֵשִׁיב לוֹ הקב״ה כַּמָּה פְּעָמִים), and said this, that He said to him, you are the firstborn (וְאָמַר זֶה שֶׁאָמַר לוֹ אַתָּה בְּכוֹר), for Esau was the firstborn (כִּי עֵשָׂו הָיָה בְּכוֹר), and to you the Torah is fitting (וְלְךָ הַתּוֹרָה רְאוּיָה). He said to Him (אָמַר לוֹ), behold, the birthright is his, mine, which was sold to him, and I admitted (הֲרֵי לוֹ הִיא הַבְּכוֹרָה שֶׁלִּי שֶׁנִּמְכְּרָה לוֹ וַאֲנִי הוֹדֵיתִי). The Holy One Blessed Be He said to him (אָמַר לוֹ הקב״ה), since you do not wish that you should have a portion in the Torah, be removed from it completely (כֵּיוָן שֶׁאֵין אַתָּה רוֹצֶה שֶׁיִּהְיֶה לְךָ חֵלֶק בַּתּוֹרָה נִסְתַּלֵּק מִמֶּנָּה לְגַמְרֵי). He said, good (אָמַר טוֹב).
Mikdash Melekh on Zohar: The correct version is “he said to him, you are the firstborn,” and not “and he said” (ה״ג א״ל אַתְּ בּוּכְרָא וְל״ג וְאָמַר), rather, he took in that radiance etc. (אֶלָּא נָטַל בְּהַהוּא נְהִירוּ וְכוּ׳). The explanation is (פֵּירוּשׁ): in the execution by the court, which is in public, that we took from Samael, it is written “and he shone” (בַּהֲרִיגַת בֵּית דִּין שֶׁהִיא בְּפַרְהֶסְיָא שֶׁלָּקַחְנוּ מִסַּמָּאֵל כְּתִיב וְזָרַח), but in fruitfulness and multiplication, which is in private, it is written “he appeared” (אֲבָל בִּפְרִיָּה וּרְבִיָּה שֶׁהִיא בְּצִנְעָא כְּתִיב הוֹפִיעַ). And one should not raise a difficulty (וְאֵין לְהַקְשׁוֹת), for behold the commandment of be fruitful and multiply is written in the Torah, and likewise the execution by the court (שֶׁהֲרֵי מִצְוַת פְּרוּ וּרְבוּ כְּתוּבָה בַּתּוֹרָה וְכֵן הֲרִיגַת בֵּית דִּין), and the Torah preceded two thousand years (וְהַתּוֹרָה קָדְמָה אַלְפַּיִם שָׁנָה), and how did we take them from Samael and Rahav (וְאֵיךְ לָקַחְנוּ אוֹתָם מִסַּמָּאֵל וְרַהַב). It can be said (דִּי״ל), that The Holy One Blessed Be He declares the end from the beginning (שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מַגִּיד מֵרֵאשִׁית אַחֲרִית), and when The Holy One Blessed Be He foresaw this, He wrote them in the Torah (וּכְשֶׁצָּפָה הַקָּדוֹשׁ בָּרוּךְ הוּא זֶה כְּתָבָם בַּתּוֹרָה), and similar to this the Zohar explained in Parashat Bereshit (וְכַיּוֹצֵא בָּזֶה תֵּירֵץ הַזֹּהַר בְּפָרָשַׁת בְּרֵאשִׁית).