Zohar, Achrei Mot 9:9

You, therefore, Companions that are gathered here, as you have been close friends hitherto, so may you never part until God shall give you glad greeting, and for your sake may there be peace in the world.’

Zohar, Toldot 5:14

Rabbi Yochanan said that we should not contradict this belief, but support the idea, because the Torah bears witness to it (Lev. 26:5). We already know the Faith of the Righteous and their desire from the verses, "we will be glad and rejoice in You" (Shir Hashirim 1:4), and not in eating, and "we will praise your love more than wine" (Vayikra 26:5). That feast, that they are destined for, we will partake of it too. This is the part of joy and laughter. "And these are the generations of Isaac (lit. 'will laugh')," for the righteous will laugh in the future. "Abraham begot Isaac," as it is the virtue of the soul that begets that laughter and joy in the world.

Zohar, Balak 12:1

But the wicked Balaam praised himself in everything, and deceived people as well. He made much of little; for all that he said of himself referred only to the unclean grades, and though it was true, it did not mean much, though whoever heard it imagined that he surpassed all the prophets of the world. When, for instance, he said, “Which heareth the words of God and knoweth the knowledge of the Almighty”, who that heard would not think that there was no true prophet like him?

Zohar, Bechukotai 9:4

Therefore wherever Israel go into exile the Shekinah is with them, and therefore it is written, “And I will set my tabernacle among you”.’

Zohar, Bechukotai 2:2

The word Elohim is used in connection with Balaam as with Laban and with Abimelech, because this is a name of general application, being used of idols under the title of “other gods”, which includes these Chieftains also. So this wicked Balaam summoned the Chieftain to him and he came to him.

Zohar, Terumah 13:10

“Red-purple” (argaman) is connected with Pentecost, symbolizing the giving of the written Law, consisting of two sides, of the Right and of the Left, as it is written: “From his right hand went a fiery law unto them” (Deut. 33, 2). “Scarlet” (tola’ath shani) is connected with the fifteenth day of Ab, a day on which the daughters of Israel used to walk forth in silken dresses.

Zohar, Beshalach 12:3

R. Isaac said: ‘There is still a higher sphere in which is contained and consummated the love-union of the Divine aspects which are never thereafter separated.’ R. Judah asked: ‘Who is worthy to know of it?’ R. Isaac replied: ‘He who has a portion in the world to come.’

Zohar, Vaetchanan 1:2

For the Torah teaches man how to walk in the right way, it gives him counsel how to return to his Master, so that even if sentence of death has been passed on him it is annulled and removed from him and impends not over him. Therefore he should occupy himself with the Torah day and night and never depart from it: for if he banishes the Torah from him or departs from it, it is as though he parted from life.

Zohar, Bereshit 3:3

“As the brightness of the firmament”, namely, of that firmament which rests upon those “intelligent” we have mentioned, and of which it is written, “And over the head of the Hayyah there was the likeness of a firmament, like the colour of the terrible ice” (Ezek. 1, 22). “The brightness” is that which illumines the Torah, and which illumines also the heads of the Hayyah, those heads being the “intelligent”, who shine continually and ever contemplate the “firmament” and the light which issues therefrom, to wit, the light of the Torah which radiates perpetually without cease.

Zohar, Chukat 10:1

1The first 11 lines of the Hebrew text do not appear in our translation.AND THE PEOPLE SPAKE AGAINST GOD AND AGAINST MOSES. That is to say, they spoke against God and wrangled with Moses. WHEREFORE HAVE YE BROUGHT US UP: they put all faces [i.e. God and Moses] on the same level. Therefore there were sent among them serpents that burnt them like fire, and the fire entered their bodies and they fell dead.

Zohar, Mishpatim 3:145

See how wondrous and exalted are the mighty works of God! We have been taught that over him who divorces his first wife the altar sheds tears. Why the altar? Because, as I have said on another occasion all women stand in the image and form of the altar,1Because it symbolizes..Malkuth, the sphere of feminine souls. for which reason they “inherit” the seven benedictions (used at the marriage sacrament), because they all have the “Community of Israel” (the Shekinah) as their prototype. Thus, when a man divorces his wife he causes, as it were, a defect in the stone of the heavenly altar. Thus it is possible for the divorcements to unite themselves one with the other (i.e. the divorcement of the man’s spirit in heaven and of the woman on earth).

Zohar, Yitro 5:6

A man who is bald is successful in business, but is not straightforward. There is always a scarcity of food in his house. He is hypocritical; that is, when his baldness begins in youth. If he becomes bald in his old age he changes and becomes the opposite of what he was before, for good or for ill.

Zohar, Introduction 3:2

That extremity of heaven is called Mi, but there is another lower extremity which is called Mah (What?). The difference between the two is this. The first is the real subject of enquiry, but after a man by means of enquiry and reflection has reached the utmost limit of knowledge, he stops at Mah (What?), as if to say, what knowest thou? what have thy searchings achieved? Everything is as baffling as at the beginning.

Zohar, Kedoshim 4:4

R. Judah pointed out that in another place the father is placed before the mother, the object being to indicate that both contributed equally to producing the son.

Zohar, Bamidbar 8:12

Happy is the portion of the righteous in this world and in the world to come. Of them it is written, “and they shall come, and shall see my glory”, etc. (Isa. 66, 18); and again, “Surely the righteous shall give thanks unto thy name”, etc. (Ps. 140, 14).’ R. Eleazar then approached and kissed his father’s hand, saying: ‘Had I not come into the world for aught else but to hear these words it would have sufficed me.’ Said R. Judah: ‘Happy is our portion and the portion of Israel who cleave to the Holy One, blessed be He. So Scripture says: “But ye that did cleave”, etc. (Deut. 4, 4); and again, “Thy people also shall be all righteous”, etc. (Isa. 60, 21).’

Zohar, Noach 10:8

Then the three in charge, who have trowels in their hands, use them to fan the smoke and blow it back to its place. Then, they are at ease for an hour and a half, after which they return to the fire. They are also at ease three times a day, as well as each and every time Yisrael answer 'Amen, may the great name of Hashem be praised.' Happy are the righteous whose paths and ways illuminate and shine to all directions in the World to Come. As it is written: "But the path of just men is like the gleam of sunlight that shines ever more brightly until the height of noonday" (Mishlei 4:18). End of Tosefta

Zohar, Beshalach 3:13

Blessed be Moses, who, when the children of Israel were busy borrowing jewels from the Egyptians, saw to the fulfilment of the pledge given to Joseph! Some say that Joseph’s coffin had been in the river Nile and Moses removed it from there by the power of the Holy Name; and that he also said: “Joseph, arise! The time of the redemption of Israel has arrived!” Some say that his body was buried among the kings of Egypt, and had to be removed from there. Others, again, hold that his body was put into the Nile in order that the Egyptians should not worship him as a god, and that Serah, the daughter of Asher, showed Moses the exact spot where it lay.1Cf. Midrash, Deut. Rabbah XI.

Zohar, Noach 15:4

Baked meal-offering or other meal-offerings are the means of invoking the Holy Spirit on the service of the priests, the song of the Levites, and the prayer of the Israelites; and from the smoke that rises up from the oil and the flour all the accusers replenish themselves, so that they are powerless to pursue the indictment which has been delivered into their hands. Thus we see that things have been so arranged in the mystery of faith that the adversary should have his share in the holy things, and that the requisite portion should ascend even to the Limitless.’

Zohar, Pekudei 5:1

R. Judah further cited in regard to this the verse: “Beautiful bowery,1The Zohar takes noph in its post-Biblical sense of branch, part of the tree. the joy of the whole earth; even Mount Zion, the uttermost parts of the north, the city of the great king” (Ps. 48, 3). ‘Observe’, he said, ‘that when the Holy One, blessed be He, was about to create the world, He detached one precious stone from underneath His Throne of Glory and plunged it into the Abyss, one end of it remaining fastened therein whilst the other end stood out above; and this other and superior head constituted the nucleus of the world, the point out of which the world started, spreading itself to right and left and into all directions, and by which it is sustained. That nucleus, that stone, is called sh’thyiah (foundation), as it was the starting-point of the world. The name sh’thyiah, furthermore, is a compound of shath (founded) and Kah (God), signifying that the Holy One, blessed be He, made it the foundation and starting-point of the world and all that is therein.

Zohar, Vayeshev 1:20

AND JACOB DWELT IN THE LAND OF HIS FATHER’S SOJOURNINGS. The term m’gure (sojournings) can be rendered “apprehensions”, being akin to the term magor in the phrase magor misabib, “a terror on every side” (Jer. 6, 25), and so indicates that Jacob passed all his life in fear and anxiety.

Zohar, Vayikra 9:2

The thought of man is also the fountain-head of his life, and from it stretch ways and paths to pervert his ways in this world and in the next. From that thought issues the defilement of the evil inclination to work harm to him and to all, and from it come error and iniquity and presumptuous sin, idolatry, fornication and bloodshed; wherefore it says, “my thoughts are not as your thoughts”.

Zohar, Balak 6:31

So God protected Moab, which had still to yield its figs, but not Midian, which had already yielded them: and this in spite of the fact that here it was Moab who took the first step, as it says: “And Moab said to the elders of Midian”.’

Zohar, Kedoshim 3:7

R. Abba taught: ‘This section sums up the whole Torah, and is the seal of truth. In this section are contained profound mysteries of the Torah relative to the Ten Commandments and divine decrees and penalties and precepts, so that when the Companions came to this section they used to rejoice.’

Zohar, Balak 6:73

The highest term of praise which has been entrusted to the ministering angels-not by themselves, but only in conjunction with Israel-is “Holy”, but benediction is committed to them when alone, as also to Israel. Not so “holy”, for they say the sanctification only in conjunction with Israel. Before Israel sanctify below they cannot sanctify above;

Zohar, Bereshit 20:5

These were Uzza and Azael; from them the “mixed multitude” derive their souls, and therefore they also are called nefilim, because they fall into fornication with fair women. For this, God casts them out from the future world, in which they have no portion, and gives them their reward in this world, as it is written, “He repays his enemies to their faces” (Deut. 7, 10).

Zohar, Shmini 1:4

R. Isaac said: ‘Why is the beth open on one side and closed on the other? To show that when a man comes to attach himself to the Torah, it is open to receive him and to join with him; and when a man closes his eyes to it and walks in the other way, then it turns its closed side to him, according to the saying: “If thou leavest me one day, I will leave thee two days”, until he returns to attach himself to it, never again to abandon it. Therefore the Torah makes the first approaches to men, proclaiming, “Unto you, O men, I call” (Prov. 8, 4); and it is also written of her, “she crieth in the chief places of concourse, at the entering in of the gates” (Ibid. 1, 21).’

Zohar, Balak 8:7

He then said: This being so, give me an advice how I shall induce the children of Jacob to accept it. He said: Master of the Universe, it is necessary to offer some inducement to them. Take some light from the light of the powers of the heavens and put it upon them, and for this they will receive it, and give them some of mine first. He then took off some of the light with which he was covered and gave it to Him to give to Israel. Hence it says, “He shone forth to them from Seir”, Seir being a name of Samael.

Zohar, Vayigash 6:4

Similarly, the arranging of marriages is a heavy task to Him. For when the holy mating takes place, all the souls issue from that mazzal above which is identical with the everflowing river;

Zohar, Introduction 11:11

Said R. Simeon to the colleagues: ‘I beseech you not to let fall from your mouth any word of the Torah of which you are not certain and which you have not learnt correctly from a “great tree”, so that you may not be the cause of that Harlot slaying multitudes of the sons of men.’ They answered in unison, ‘God forbid, God forbid!’

Zohar, Bereshit 7:9

"Holy, holy, holy" (Isaiah 6:3) is the secret of the Mochin of Binah, which is also the secret of the verse: "Let the waters...be gathered." The phrase "Hashem Tzva'ot" (Ibid.) is the secret of the verse: "to one place," Yesod of Zeir Anpin that is called the life of the worlds, to which the Mochin from Binah flow according to the secret of the phrase: "to one place." The phrase: "The whole earth is full of his glory" (Ibid.) is the secret of the verse: "and let the dry land appear." This verse is the secret of the lower Hei, called the revealed world when comprised within the union of the upper world. The words "and let the dry land appear"is the secret of the engraved name of the union of Caf -Vav-Zayin-Vav, Bet-Mem-Vav-Caf-Samech-Zayin and Caf-Vav-Zayin-Vav, because the dry land which is the revealed world is included in the union of the supernal world which is the secret of "Hashem our Elohim; Hashem."

Zohar, Miketz 4:6

R. Eleazar quoted here the text: Israel also came into Egypt; and Jacob sojourned in the land of Ham (Ibid. 23). ‘God,’ he said, ‘while accomplishing his decrees, yet directs events in such a manner as to soften their severity.

Zohar, Mishpatim 3:233

It is concerning this time that it is written: “See now that I, even I, am He, and there is no god with me; I kill, and I make alive” (Deut. 32, 39). The double “I, I” indicates the absoluteness of the Divine Presence in the Messianic time, when the “other side” shall be vanquished and be no more seen.

Zohar, Mishpatim 3:136

Now where does the first spirit, having been thrust out by the second, go? It roams about in the world for some time, and then visits the grave of the man to whom it belongs, and then it flits about again in the world and reveals itself to men in their dreams, so that they behold in fancy the face of the deceased, who tells them various things after the manner of the original spirit from which this spirit is derived. For as the other spirit is roaming about the other world, so this one roams about this world, making communications to people,

Zohar, Tazria 3:1

IF A WOMAN CONCEIVE SEED. We have learnt that if a woman conceives the seed first, the child is a male. Said R. Aha: ‘But have we not learnt that God decrees whether the semen is to be male or female?’ R. Jose replied: ‘Indeed, God distinguishes whether the germ itself comes from a male or female source,1According to the Zohar, the seed itself contains both a male and a female element. v. Zohar, Exodus, 161b. and therefore He decrees whether the child is to be male or female.’

Zohar, Noach 8:2

He answered, ‘Our colleagues have interpreted it thus. They take the words bitza imratho (“He hath performed his word”) to mean “He rent his purple cloak”- that cloak which “he commanded from days of old”, that is, which He had appointed from the beginning of things. On the day the Temple was destroyed He rent that purple cloak which was His glory and ornament.’

Zohar, Yitro 14:11

Said R. Simeon: ‘The words must be understood in the light of the expression, “My first-born son Israel” (Ex. 4, 22), and “Israel, in whom I am glorified” (Isa. 49, 3). “Israel” here refers to the supernal world, and it is this which is called “son”. Whereupon R. Jesse replied: ‘With all due respect to the Master, this is a secret which I already know. ‘ But yet again he forgot it. He was much perturbed. But when he went into his house and lay down to sleep, he saw in his dream an haggadic book, wherein it was written: “Wisdom (.Hokmah) and glory (Tifereth) in His sanctuary.”

Zohar, Vayeilech 3:4

When Isaiah saw this, he gathered all who feared sin and taught them the way of holiness and the sanctity of the King that their sons might be holy; and therefore the sons they bore were called after his name, wherefore it says, “Behold I and the children whom the Lord hath given me are for signs and wonders in Israel” (Isa. 8, 18).

Zohar, Shemot 11:14

R. Jose and R. Judah were once studying with R. Simeon. Said R. Judah: ‘We have been taught that the expression “arose” suggests that Pharaoh “rose” on his own accord, viz. that he was not in the line of Egyptian kings, and was, in fact, not worthy to be king; he “rose” only because he was rich.’ Said R. Simeon: ‘Exactly as was the case with Ahasuerus, who also was not fitted for the kingship, but obtained it through his wealth.’

Zohar, Balak 11:2

R. Simeon then said: ‘Eleazar, Balaam was a powerful adversary, as it says, “There arose not a prophet in Israel like Moses”, but- so we explain- there did arise among the Gentiles, to wit, Balaam, who was supreme among the lower Crowns as Moses among the upper Crowns. How, then, were they able to kill him?’

Zohar, Vayera 1:11

Similarly in the words, AS HE SAT IN THE TENT DOOR IN THE HEAT OF THE DAY, the word “he” has an inner meaning, indicating that all the grades rested on this lower grade after Abraham was circumcised. Thus the words “And the Lord appeared unto him” contain a mystic allusion to that audible Voice which is united to Speech, and manifests itself therein.

Zohar, Yitro 7:4

A man who has blue eyes set in white will be of a kindly disposition, but at the same time selfish.

Zohar, Bechukotai 9:2

He said to Joshua: Thou shalt be the man of trust between God and Israel, and the pledge shall be entrusted to thee, until we see with whom it shall be left. Why to Joshua? Because he stood to Moses in the relation of the moon to the sun,1Cf. T. B. Baba Bathra, 75a. and he was a fitting person to hold the pledge, and therefore it is written, “Joshua the son of Nun, a young man, departed not out of the camp” (Ibid. 11).

Zohar, Balak 15:2

Nor should you think that God does not receive him till he makes full confession of all the sins that he has committed since he was born, for if so, what of those that are concealed from him? The truth is that he need only recount those that he remembers, and if he concentrates his attention on these, all the others follow them, just as in searching for leaven we do not peer into every nook and cranny, but if we have searched as far as the eye can see, the rest is reckoned as cleared away along with this.

Zohar, Balak 2:1

It is written: “The Lord said, I will bring again from Bashan, I will bring again from the depths of the sea” (Ps. 68, 23). God’s words are true and can be relied upon, for what He says is done.

Zohar, Terumah 6:2

True, it is written, “Come ye, buy wine and milk without money and without price” (Isa. 55, 1), and this in reference to work on behalf of the Holy One. But this only indicates that, whereas knowledge of the Holy One and of His Torah can be acquired without price or fee, the doing of good works for the sake of Heaven requires sacrifice and must be “paid for” with full price; otherwise the doer is not worthy to draw down unto himself the spirit of holiness from above.

Zohar, Vayakhel 8:1

What is the “book of remembrance”? It is an allusion to the duplicate Book which is at once above and below.1v. Zohar, Ex., 70a. The term “remembrance” is a designation of the region of the holy covenant and concentrates and gathers within itself the whole of the supernal life-energy. Hence, “book of remembrance” signifies the two grades that are yet one.1Malkuth and Yesod. This is the underlying mystery of the “name TETRAGRAMMATON”, of which the Name is one and TETRAGRAMMATON is one, yet the two are only one.

Zohar, Bereshit 17:4

David, referring to the captivity, said “hungry and weary and thirsty in the wilderness”. He saw the Shekinah parched and withered and dried, and was in deep sorrow on its behalf. When he saw Israel returning in joy, he composed ten kinds of chants, and at the end of all he exclaimed: “A prayer for the poor man when he fainteth” (Ps. 102, 1). This is the prayer which comes before God before all the others.

Zohar, Vayigash 8:11

Now observe that it is written further: “and he requested for himself (eth nafsho=his soul) to die” (I Kings 19, 4). This implies that he turned to the tree wherein death lurks, and there God appeared unto him, as Scripture says: “Go forth, and stand upon the mount before the Lord… and after the earthquake a fire; but the Lord was not in the fire; and after the fire a still small voice”-referring to the very innermost point, which is the source of all illumination

Zohar, Chayei Sara 7:1

Observe this. It is written, “And I will put enmity between thee and the woman” (Gen. 3, 15). The term ebah (enmity) is akin to a similar word in the verse, “they are passed away as the ships of ebeh” (Job 9, 26), for on the great ocean there float numerous ships and boats of many kinds, and those in which the serpent sails are called “ships of ebeh” (enmity).

Zohar, Shemot 13:4

Then the Messiah will arise from the Garden of Eden, from that place which is called “The Bird’s Nest”. He will arise in the land of Galilee, and on that day the whole world shall be shaken and all the children of men shall seek refuge in caves and rocky places. Concerning that time it is written: “And they shall go into the holes of the rocks and into the caves of the earth, for fear of the Lord and for the glory of his majesty, when he ariseth to shake terribly the earth” (Isa. 2, 16).

Zohar

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