זוהר ויקרא — דף נו ע”א

And regarding this we have learned, that a person should direct his intention at that moment toward the will of his Master, so that he bring forth holy children into the world. And if you say that Isaac did not have this intention, it is not so, but he intended it in holiness and intended it at the completion of that place, and it so happened that when that first drop came out, it came out at that very place; therefore it is written, "he was like a hairy garment, all over."<br />
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Come and see, David came out with the beauty of ruddiness, and was attached to the holiness of his Master, and regarding this it is written, "he was ruddy, with beautiful eyes and of good appearance." But Jacob was the firstborn in relation to Esau, not by the drop, but because he directed his will toward the supreme tree, great and mighty, while Esau was in that place of the completion of everything; and therefore it is written, "behold, I have made you small among the nations, you are greatly despised."<br />
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Rabbi Yehudah used to teach thus: Esau is called "first," for it is written, "the first came out, entirely red"; and the Holy One, blessed be He, is called "first," for it is written, "I am the first and I am the last," "and I am the same with the last." And He is destined to punish the first because of the first, and to rebuild the first, for it is written, "a throne of glory, exalted from the beginning." And for the time to come it is written, "the first to tell Zion, behold, behold them, and to Jerusalem I will give a herald of good news."<br />
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We have learned that Jerusalem is destined to have its wall raised on high and to draw near to the throne of the King's glory; this is what is written, "at that time they shall call Jerusalem the throne of the Lord." Then it is written, "the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold." Then, "on that day the Lord shall be one and His name one. Blessed be the Lord forever, amen and amen. The Lord shall reign forever, amen and amen."<br />
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"The Lord spoke to Moses after the death of the two sons of Aaron, etc. And the Lord said to Moses." Rabbi Yehudah said: since it is written "the Lord spoke to Moses," why does it say another time "the Lord said to Moses, speak to Aaron your brother," for the first speech should have sufficed? But thus we have learned: it is written "he called to Moses and the Lord spoke to him," and it is written "and to Moses He said, come up to the Lord"; and the matter has already been explained, that here is one level and afterward another level. So too here, "the Lord spoke to Moses" — one level, and afterward "the Lord said to Moses, speak to Aaron your brother" — another level, and all of it rises in a single measure, and from a single root everything is joined.<br />
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"After the death of the two sons of Aaron." Rabbi Yitzchak opened with, "serve the Lord with fear and rejoice with trembling," and it is written, "serve the Lord with joy, come before Him with singing." These verses contradict one another. But thus we have learned: "serve the Lord with fear" — for every service that a person wishes to perform before his Master requires fear at first, to be in awe of Him; and because of the fear of his Master, the person will afterward be found performing the commandments of the Torah with joy; and therefore it is written, "what does the Lord your God ask of you, but to fear Him."<br />
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"And rejoice with trembling" — for it is forbidden for a person to rejoice too much in this world; this applies to worldly matters, but regarding words of Torah and the commandments of the Torah, one must rejoice. Afterward the person will be found performing the commandments of the Torah with joy, as it is written, "serve the Lord with joy."<br />
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Rabbi Abba said: "serve the Lord with fear" — this is a secret matter. "Serve the Lord with fear" — what fear is meant here? But as we have explained, it is written, "the fear of the Lord is the beginning of knowledge," and it is written, "the beginning of wisdom is the fear of the Lord"; "the fear of the Lord" — thus is the Holy One, blessed be He, called. Rabbi Elazar said: "serve the Lord with fear" — one who wishes to perform the service of his Master, from what place does he begin, and in what place shall he direct the service to unify the name of his Master? He answered again: with fear. With fear is the beginning, from below upward.<br />