Zohar, Mishpatim 3:78

Then the old man wept again as he had done before, and said to himself: ‘Old man, old man, thou hast indeed reason to weep and to shed tears over every word; but the Holy One and His Holy Shekinah well know that what I say is said with all sincerity and devoutness, because they are the real source of every word uttered by me, and are crowned by it.

Zohar, Vayakhel 14:13

He replied: Assuredly, that is the proper time for marital intercourse, insomuch as that night distributes souls for those initiated in the mystical Wisdom, and no other time is appropriate for this junction to be performed with all joy without any extraneous admixture, save that night when the souls are distributed to the wise, the righteous, and the pious. Each night, indeed, may be proper for it, and that at midnight, as explained elsewhere, but it behoves the initiated to limit themselves to that night. The reason is that one spirit hovers over the world during the other days of the week, but on Sabbath night another spirit, a sacred and sublime spirit, descends for the holy people.

Zohar, Vayera 3:9

And they were asking him the law of footwear of Yibum (the levirate rite) (if it becomes defiled). As his soul left him, he announced, It is pure. Rabbi Akiva was not there when he died. As the day of Shabbat ended, Rabbi Akiva found him dead. As he ripped his clothes and tore his flesh, the blood started to roll over his beard. He wept and shouted as he stepped outside, and said, Heavens, O heavens, tell the sun and the moon that the light that shone more than they is darkened.

Zohar, Miketz 4:24

Observe that a man ought never to begin his speech with an ill-omened utterance, as he does not know who will take it up, and he may come to grief over it. The righteous thus always begin their discourse with words of peace. So Joseph prefaced his address to Pharaoh with the words: “God will give Pharaoh an answer of peace.” R. Judah said: ‘It has been taught that the Holy One, blessed be He, is solicitous for the welfare of a king, as we read: “and he gave them a charge unto the children of Israel, and unto Pharaoh, King of Egypt” (Ex. 6, 13).’

Zohar, Terumah 4:1

R. Simeon, R. Eleazar, R. Abba, and R. Jose sat one day under a tree in a valley by the Lake of Genessareth. Said R. Simeon: ‘How pleasant is the shade of these trees! Surely the beauty and peace of this place is worthy of being crowned with some exposition of the Torah?’

Zohar, Mishpatim 3:118

Concerning this, it is written: “If the priest’s daughter (i.e. the soul) be a widow or divorced, and have no child, and is returned unto her father’s house, as in her youth, she shall eat of her father’s meat, but there shall no stranger eat thereof (Lev. 22, 16). We have already pointed out what “the priest’s daughter” signifies. If she be a “widow” of the first body, “divorced” in not being able to penetrate into the courtyard of the King -for those who are not in the sphere of the Masculine realm have no part therein-“having no child”, for if she had, she would not have sunk into the Feminine sphere,

Zohar, Miketz 4:21

Woe to the sinners who know not the time- grade of any act and are not circumspect to perform their deeds in such a way as to benefit the world, and so that each deed of theirs should fall under the proper grade.

Zohar, Beshalach 14:18

AND THEY BELIEVED IN THE LORD. Was it only then that they believed? Do we not read that “the people believed” as soon as it was proclaimed to them that the Lord intended to bring them out from Egypt (Ex. 4, 31)? Had they not seen before many mighty works of the Holy One in Egypt itself? Yes, but this statement concerning their belief refers particularly to what Moses told them: “Fear not, stand still and see the salvation of the Lord” (v. 13).

Zohar, Terumah 20:1

“A psalm. Sing unto the Lord a new song, for he hath done marvellous things: his right hand and his holy arm hath wrought salvation for him” (Ps. 98). This Psalm has been expounded elsewhere, and the Companions were perfectly correct in their assertion that it was chanted by the kine Shekinah) when She arrives at “Beth Shemesh”, the “House of the Sun”, which hands receive and bear Her even as the kine bare the ark. This psalm of praise was therefore ordered to be chanted on the Sabbath by the “one people”, namely the children of Israel.

Zohar, Terumah 15:9

Whilst these souls are thus ascending, other souls are descending in a similar manner to become crowns to the holy people below. So their activity proceeds, some ascending and some descending.

Zohar, Miketz 5:1

R. Hiya said: ‘Pharaoh wished to put Joseph to the test, and so changed the tenour of his dreams. But Joseph, knowing, as he did, the grades, saw clearly each object of the dream, and said, “thus and thus didst thou see”, point by point.

Zohar, Vayishlach 3:7

The reason, however, of his fear was that he did not wish to rely on a miracle, as he did not consider himself deserving that a miracle should be wrought on his behalf. The cause of his self-mistrust was that he had not rendered filial service to his father and mother as he should have done, and that he had not devoted himself to the Torah, and, further, that he had married two sisters. But, in truth, a man should always go in fear and offer up prayer to the Almighty, as it says: “Happy is the man that feareth alway”.

Zohar, Vaera 3:5

Fire is in the left, at the side of the North, for fire has the energy of warmth, and the power of dryness is strong in it, and the North is just the reverse, and so the two are commingled. Water is in the right, in the side of the South, and the Holy One mixes the warmth and dryness of the South with the coldness and moisture of the water, and they become one as with the previous combination.

Zohar, Miketz 1:4

And whoever labours in the Torah and cleaves unto her is privileged to take hold of the tree of life, as it is written: “She is a tree of life to them that lay hold upon her” (Ibid. 3, 18). And whoso takes hold upon the tree of life in this world will also keep hold on it in the world to come, since the grades assigned to souls in the next world correspond to their state on departing from this world.

Zohar, Vayakhel 1:5

Our verse continues: “And Saul said to the Kenite.” The Kenite, as we know, was Jethro. Now, how came the descendants of Jethro to have their abode alongside of Amalek? Was not Jericho their home? But the explanation is found in the verse: “And the children of the Kenite, Moses’ father-in-law, went up out of the city of palm-trees (i.e. Jericho) with the children of Judah into the wilderness of Judah” (Judges 1, 16); that is to say, when they left Jericho, they moved on as far as the border of Amalek, where they settled and remained until the time of King Saul, when, as we read, “the Kenites departed from among the Amalekites” (I Sam. 15, 6).

Zohar, Miketz 8:1

R. Eleazar here discoursed on the text: Wherefore should I fear in the days of evil the iniquity of my heels that compasseth me about? (Ps. 49, 6). ‘There are’, he said, ‘three classes who fear, and know not what they fear, as we have laid down elsewhere. One kind is the man who has committed sins without realizing that they were sins, and he is therefore afraid of “days of evil”, to wit, days that are under the jurisdiction of the evil one, that is, the evil prompter, who on certain days is given authorization to lead astray all those who pollute their ways.

Zohar, Bereshit 5:14

“Night” is “the Lord of all the earth” from the side of the left, from Darkness. It was because the desire of Darkness was to merge itself in the Right, and it was not strong enough, that night spread from it. When night began to spread, and before it was complete, Darkness went and merged itself in the right, and the night was left defective.

Zohar, Vayera 2:8

And the Holy One, blessed by He, goes (with Jacob). How do we know this? From the passage where it is written, "And Hashem appeared to him by the terebinths of Mamre." This is Jacob, (who is referred to as Mamre). Why is the name Mamre? Because Jacob inherited two hundred worlds in Eden, and he is the Throne. And Rabbi Yitzchak explains, The numerical value of Mamre is 281. So there are the two hundred of Eden, as it is written, "and those that guard the fruit thereof two hundred" (Shir Hashirim 8:12), and 81 is the numerical value of Kise ('throne'). For this reason, "And Hashem appeared to him by the terebinths of Mamre." And for this reason, (Jacob) is called Mamre. [He includes the aspect of Eden and the aspect of the Throne together, which are the secret of Mamre. Hence "and Hashem appeared to him."]

Zohar, Noach 3:2

According to another explanation, the “good man” refers to the Righteous one (Zaddik), as it is written, “Say ye of the righteous one that he is good” (Is. 3, 10). R. Jose said that it refers to Noah, as it is written, “Noah was a righteous man.” R. Isaac said that it refers to the Sabbath, since the psalm in praise of the Sabbath commences with the words “It is a good thing to give thanks unto the Lord” (Ps. 92, 2).’

Zohar, Shemot 1:3

The fruit of the Tree gives life to all. It is everlasting. The “other side” has no abode therein, but only the side of holiness. Blessed are they who taste thereof; they will live for ever and ever, and it is they who are called “the wise”, and they are vouchsafed life in this world as well as in the world to come.

Zohar, Vayeshev 1:10

Hence for a judge to receive the pleadings of one litigant in the absence of the other is like acknowledging strange gods. But the way of the righteous judge is to wait till “his neighbour cometh and searcheth him out” (Prov. 18, 17). Similarly the righteous man is he who does not put credence in the evil prompter, but first waits for the arrival of the good prompter. For neglecting to do this the sons of man will stumble in the world to come.

Zohar, Introduction 2:3

And who is it that upholds the world and causes the patriarchs to appear? It is the voice of tender children studying the Torah; and for their sakes the world is saved….

Zohar, Vaetchanan 6:2

But was not David also called “good”? Of David it says that he was “goodly to look upon”: his goodness was in the appearance, but Moses was absolutely good.’

Zohar, Terumah 9:6

One particular evil spirit was appointed over the others in that northerly cavern: his name was Synegoria,1‘ Lit. “advocacy, justification” Perhaps a corruption for Sangorin (frorr. sanguis), “bloodthirsty”. and when the smoke began to ascend crookedly and to draw near, he and sixty thousand myriads of other spirits would rise up to meet it in order to imbibe nourishment therefrom. They would stand within their cavern and then pass through the door called “keri” (lit. defilement). It is to this door that there is an allusion in the words, “If ye walk contumaciously (in keri) unto me, then will I also walk contumaciously unto you” (Lev. 27, 24, 25); that is, the wrath and anger which come out from that door called Keri will be wreaked on those who walk contumaciously.

Zohar, Chayei Sara 6:3

The difference between “Psalm of David” and “To David a psalm” has been expounded elsewhere. Here, however, we have “Psalm” simply. The reason is that this Psalm is one destined to be sung by the Holy Spirit at the time when the Almighty will raise Israel from the dust. Hence the epithet “new song”, since such a song will never have been chanted since the creation of the world.’

Zohar, Vayeshev 1:12

See how many ills befell Jacob in his effort not to be drawn to the evil prompter, and to keep himself far from his portion; and for this he endured many afflictions and ills without respite.’ R. Hiya applied to Jacob the verse: I was not at ease, neither was I quiet, neither had I rest; but trouble came (Job. 3, 26). ‘How many ills and sufferings,’ he said, ‘one after another come upon the righteous in this world that they may merit the world to come.

Zohar, Nasso 9:13

When the spirit is about to depart, having thus taken leave of the whole body, the Shekinah stands over the body and the spirit straightway flies off. Happy is the portion of whoever cleaves to Her! Woe to the sinners who keep afar from Her!

Zohar, Vayera 6:7

This is borne out by the text, “For I will pass through the land of Egypt… I am the Lord” (Ex. 12, 12), which indicates that although the Holy One had many messengers and angels to perform His work, yet they would not have been able to distinguish between the germ of the first-born and of the later born-only the Almighty Himself could do this.

Zohar, Yitro 15:4

Said R. Jose: ‘As we have mentioned this verse, I should like to ask why it says “to the Lord thy God” instead of “the Lord our God”?’ R. Simeon replied: ‘This is not the only case where “thy” is used instead of “our”. For instance: “the Lord thy God will bring thee into a good land” (Ibid. 8, 7); “for the Lord thy God is a consuming fire” (Ibid. 4, 23).

Zohar, Metzora 9:2

But at the time when judgement impends over the world a man should not show himself abroad nor walk alone, for when judgement impends over the world it impends over all, and will strike anyone it lights upon. Therefore on that day look carefully on all sides and go not abroad, for God hath made one to match the other; just as when kindness is abroad it extends to all, so when judgement is over the world it is over all.

Zohar, Nasso 9:10

He instils three drops with his sword, and so on, as the Companions have expounded elsewhere. At the sight of him the man’s body falls a-trembling, and his heart throbs, this being the king of the whole body, and the spirit passes along through the members of the body, taking leave of each one in turn, like a man taking leave of his neighbour when departing for another place. Woe, it exclaims, for the man’s deeds! There is no remedy for such a man unless he repents in time.

Zohar, Noach 12:4

“Is come before me”: from this we learn that though the wicked go half-way to meet him and draw him to themselves, yet only after he receives authorisation does he take a man’s soul: he cannot take it before. Hence we read “is come before me”, to wit, to obtain permission to darken the faces of mankind, and so “I will destroy them with the earth”. Hence the command given to Noah, MAKE THEE AN ARK OF GOPHER WOOD, to save thyself therein and so that he should not have power over thee.

Zohar, Vayera 5:4

Thus, if a man is drawn towards the Holy One, and is filled with longing towards Him in this world, the soul in departing from him is carried upward towards the higher realms by the impetus given her each day in this world.’

Zohar, Balak 13:1

When he saw Phineas he flew up into the air with his two sons, Yunus and Yamburus. But these, you will say, died at the time when the golden calf was made? (We learn this from the words of the text, “there died of the people about three thousand” (Ex. 32, 28), the word “about” indicating that these two were reckoned as equal to three thousand men.)

Zohar, Shmini 4:20

Therefore the priest on earth on whom the anointing oil has flowed must display a smiling and joyful countenance, and there must be no blemish on his head or his attire or anywhere else, that he may not cause a blemish in another place.

Zohar, Beshalach 15:15

The Shekinah will sing this song to the Lord, because the King will receive Her with a radiant countenance. R. Jose said that the Shekinah will praise the Lord for all the concentration of light and holiness which the Holy King shall direct towards her.

Zohar, Bereshit 16:2

Nay more, Uzza and Azael actually opposed it. For when the Shekinah said to God “Let us make man”, they said, “What is man that thou shouldst know him? Why desirest thou to create man, who, as thou knowest, will sin before thee through his wife, who is the darkness to his light, light being male and darkness female?” The Shekinah answered them: “You yourselves shall commit the very crime of which you accuse him”; and so it is written, “and the sons of God saw the daughters of man that they were comely”, and they went astray after them and were degraded by the Shekinah from their holy estate.’

Zohar, Shmini 6:15

On hearing this R. Judah wept and said: ‘I was once in his house, and I learnt from him three things concerning the Cup of Benediction and two relating to the work of Creation.’ Said R. Isaac: ‘Seeing that we could learn from his son, how much more from himself! ‘ So they went along holding his hand until they came to a field where they sat down. They said to him: ‘Tell us something that your father taught you concerning the work of Creation.’

Zohar, Vayigash 7:3

Said R. Eleazar: ‘When God created the world, He established it on one pillar the name of which is Righteous, as it is the Righteous One that upholds the world and that waters and sustains all that exists. So Scripture says: “And a river went out of Eden to water the garden; and from thence it was parted, and became four heads” (Gen. 2, 10).

Zohar, Lech Lecha 5:8

When God, however, perceived his efforts and his desire, He straightway revealed Himself to him and said: GET THEE FORTH, so as to know thyself and prepare thyself,

Zohar, Vaetchanan 8:8

Observe that from the side of the Father issues Lovingkindness and from the side of the Mother Force, and the Holy One, blessed be He, grasps both and crowns himself therewith as the letter Van.

Zohar, Achrei Mot 4:1

R. Simeon said: ‘I am amazed to see how little men pay heed to the will of their Master, and how they allow themselves to be wrapt in sleep until the day comes which will cover them with darkness, and when their Master will demand reckoning from them. The Torah calls aloud to them, but none inclines his ear. Mark now that in future generations the Torah will be forgotten, and there will be none to close and open. Alas for that generation! There will be no generation like the present until the Messiah comes and knowledge shall be diffused throughout the world.

Zohar, Bamidbar 1:17

Observe that at no other enumeration were the Israelites blessed as at this one, which was intended in especial to be attended by a blessing and to put the finishing touch to all worlds.’ R. Judah used to be much in the company of R. Simeon. Once he asked him: ‘Which region is it whence blessings go forth to Israel?’ R. Simeon replied: ‘Woe to the world in that its people do not ponder or reflect on the glory of the Most High King. Observe this. When Israel are found worthy before the Holy One, blessed be He, and are with Him in a certain sacred celestial tree which contains the food of the whole world, then He is blessed from the repository of all the blessings, and Israel below are blessed from the place from which all blessings come, as it says: “Then Lord bless thee out of Zion” (Ps. 134, 3), also, “Like the dew of Hermon that cometh down upon the mountains of Zion; for there the Lord commanded the blessing, even life for ever” (Ibid. 133, 3).

Zohar, Balak 15:15

And while they are wandering over “mountains of darkness”, the windows of the upper lights are opened and they come forth and rest in the synagogues upon the heads of those who are praying there, and God inquires of him who is not there and says: Alas for So-and-so who was wont to be here and is now going in darkness and has moved away from the light-“he hath no light”; how many good things he has lost! But if he were there “he would trust in the name of the Lord”, in the circle of the first Servant, “and stay upon his God”, in the mystery of the second Servant.’

Zohar, Beshalach 14:4

According to R. Abba, it was the Holy Name which hardened Pharaoh’s heart, for when Moses said to him: “Thus said TETRAGRAMMATON,’ this very Name hardened his heart: “And TETRAGRAMMATON hardened the heart of Pharaoh”, for with all his wisdom he was not aware that this Name has power on earth, and said: “Who is TETRAGRAMMATON?” R. Jose remarked that later he did say: “I have sinned to TETRAGRAMMATON, TETRAGRAMMATON is the righteous” (Ex. 9, 27).

Zohar, Nasso 9:8

The man lifts up his eyes, and sees the walls of his house in a blaze of fire, kindled by himself. Presently he sees before him one full of eyes all over,1i.e. the Angel of Death, v. T. B. Abodah Zaroh, 20b. and clothed in fiery garments.

Zohar, Mishpatim 2:7

Now as for the soul which is doomed to undergo transmigration, if she is the daughter of the Holy One, blessed be He, we cannot suppose that she is sold to an alien body that is under the domination of the evil spirit emanating from the side of Samael, since it is written: “I am the Lord, that is my name, and my glory will I not give to another” (Isa. 42, 8).

Zohar, Nasso 1:8

An improper word, however, a word uttered by an evil tongue, goes up to its assigned spot, where it is put on record, charging the man with the commission of a sin. Of this Scripture says: “Keep the doors of thy mouth from her that lieth in thy bosom”1i.e. the soul. (Micah 7, 5). Hence the Psalm says: “Happy is the man unto whom the Lord counteth not iniquity”, to wit, the man “in whose spirit there is no guile”.1The last 7 lines of the Hebrew text are not found in our translation.

Zohar, Vayishlach 2:8

In the same way Jacob sent word to Esau, saying: “I have sojourned with Laban and stayed until now”, as much as to say: “I have stayed with him twenty years, and I have brought with me a deadly snake who slays people with his bite.” Esau, on hearing this said: “Woe is me, who can stand up before him?” for he was afraid that Jacob would kill him with his mouth. He therefore went forth to meet him and to make peace with him.

Zohar, Vayera 11:8

In the same place it mentions “the cities in which Lot dwelt” to indicate that they were all guilty, without any redeeming features, save Lot. We learn also from this that any place inhabited by wicked people is doomed to destruction.