Zohar, Mishpatim 3:114

The mystery of the soul and her revolutions is analogous to the mystery of the Divine Hypostases.1i.e. in virtue of the fact that the Shekinah can be called sometimes “Daughter” and sometimes “Mother”. When a man reaches the age of thirteen he stands, as we have said, in the grade of sonship.

Zohar, Vayigash 3:1

R. Judah opened a discourse on the text: For, lo, the kings assembled themselves, etc. (Ps. 48, 5). ‘This is an allusion’, he said, ‘to Judah and Joseph, who were both kings and joined together in an altercation. For Judah had gone surety for Benjamin and pledged himself to his father in respect of this world and the world to come, saying to his father: “I will be surety for him; of my hand shalt thou require him; if I bring him not unto thee, and set him before thee, then let me bear the blame all the days” (Gen. 43, 9), to wit, in this world and in the world to come.

Zohar, Chayei Sara 1:3

“And they took up Jonah and cast him into the sea.” Tradition says that as they took him up and plunged him into the water up to his thighs, the sea was assuaged, and when they lifted him up again the sea resumed its violence. This happened repeatedly, until finally Jonah said: “Take me up, and cast me forth into the sea” (Ibid. 1, 12). Forthwith they did so.

Zohar, Nasso 1:2

but it has been explained thus. At the time of the Afternoon Prayer (Minha) Rigour prevails over the world. For it was Isaac who instituted Afternoon Prayer, and so supreme Force prevails then and the Left aspect is diffused. This continues until night bestirs itself.

Zohar, Beshalach 10:31

Then the man began to give an exposition of the verse: “A psalm of David. The earth is the Lord’s and the fulness thereof; the world and they that dwell there” (Ps. XXIV, I, 2). ‘Sometimes’, he said, ‘the title is “of David a psalm”, and sometimes “a psalm of David”. What is the difference? “Of David a psalm” signifies, as here, that David sang concerning the Community of Israel; but “a psalm of David” signifies that he sang concerning himself.

Zohar, Vayishlach 1:9

How, it may be asked, could this be, seeing that the Shekinah abides only in her own heritage, the Holy Land? The answer is that from there only she bestows blessings, but for purposes of protection she is to be found elsewhere also. So here, when Jacob departed from Laban, all the holy legions surrounded him, so that he was not left by himself.’

Zohar, Mishpatim 3:240

The text continues: “If his master have given him a wife, and she have borne him sons or daughters, the wife and her children shall be her master’s, and he shall go out by himself.” “His master” is “the Lord of the whole earth”; “have given him a wife”: from this we learn that it is not in the discretion of man himself to take a wife, but that all things have to be “laid in the balance” (Ps. 62, 10)..And who is the woman whom the Master gives him in this case? One who was not actually intended to be his wife, but the wife of another whom he managed to anticipate in God’s good graces, and his Master permitted him to have her because He foresaw that she would bear him children.

Zohar, Vayishlach 3:17

Hence we read: AND HE SAID: IF ESAU COME TO THE ONE CAMP, AND SMITE IT, THEN THE CAMP WHICH IS LEFT SHALL ESCAPE. It was for this reason that he “divided the people that was with him… into two camps”.

Zohar, Beshalach 10:8

Come and see! The likeness of that which is above is that which is below, and what is below is also in the sea, and the likeness of that which is above is that which is in the supernal sea, and what is below is also in the lower sea.

Zohar, Vaetchanan 7:3

It is further written, “And the eyes of both of them were opened” (Gen. 3, 7), that is, to see the squalor of this world, which they did not notice before since their eyes were turned aloft. So of the future time it is written, “And I will bring the blind by a way that they know not”, etc. (Isa. 42, 16), which means that God will open eyes that are not wise to contemplate supernal wisdom and to attain to heights which they could not attain in this world, that they may know their Master. Happy are the righteous who are deemed worthy of this wisdom, since there is no wisdom like that wisdom, nor knowledge like that knowledge, nor attachment like that attachment.’

Zohar, Yitro 8:4

Said R. Simeon to them: ‘If so, the likeness of the Mother is not impressed upon the form of that spirit.’ They replied: ‘This, Master, is the teaching which we have heard from thine own lips: The design of the letters proceeds from the side which is above, and the image of the Mother is impressed upon the spirit, while below the form of the letter is hidden in the spirit.

Zohar, Terumah 5:6

The sixth ordering was the day on which the apiryon came into completion, and apart from that sixth day of Creation it can have neither completion nor life-energy. But when that day was at length arrived the apiryon was completed, with many spirits, many souls, many beautiful virgins,1The Hekaloth. privileged to abide in the Palace of the King. In the completion of this day the previous five days are completed also, and the upper and lower spheres are perfectly united in friendship, in joy, and in one ardent desire for the companionship of their King.

Zohar, Mishpatim 3:122

When spirits come to visit the graves, as they do at certain seasons, they do not visit the graves of these men, since they have not merited to rise to that region called “holiness”, being only “strangers”. Moreover, if that spirit did not succeed in doing its duty (by begetting children) in the period of transmigration, he may not even eat the Terumah, and is called “stranger” even in the lower world. ‘So far concerning this mystery.

Zohar, Mishpatim 3:156

Other men may marry her, as perhaps she may find a proper mate again.

Zohar, Vayigash 6:2

whereas the grace after meals is meant to show that along with him who says it the grade of faith is also satisfied, and hence it has to be recited in order that this grade may be satisfied and beatified and filled of joy from the celestial life, so that it may provide us with sustenance.

Zohar, Vayakhel 10:5

and we must then stand on our feet in awe and trembling before the Most High King, as it is the moment when he stretches forth His right hand towards Her, and then puts His left hand under her head, then there is a mutual embracing and kisses. This comes to pass during the first three benedictions. It behoves, then, a man to concentrate his thoughts and to focus his mind on these great effects and on the ordering of the prayer. His mouth, his heart, his thoughts, must all work in unison.

Zohar, Vaetchanan 2:1

Now when the north wind awakes at midnight and a herald goes forth, and the Holy One, blessed be He, enters the Garden of Eden to have joyous communion with the souls of the righteous, then all the sons of the Matrona, and all the denizens of the palace, prepare to sing praises to the Holy King, and then all the souls that were entrusted to her hand are returned to their owners; and most men awake at that time.

Zohar, Mishpatim 3:9

These verses are plain enough in the literal sense, but the words of the Torah have also an esoteric significance, and every word therein contains hidden seeds of wisdom, comprehensible only to the wise who are familiar with the ways of the Torah. For, truly, the words of the Torah are not mere dreams. And even dreams have to be interpreted according to certain rules; how much more, then, is it necessary that the words of the Torah, the delight of the Holy King, be explained in accordance with the right way! And “the ways of the Lord are upright” (Hos. 4, 10).

Zohar, Vayakhel 2:5

But the righteous mount into heaven, where doors are opened for them through which they may enter the place called ” the mount of the Lord”, which is after the pattern of the Temple Mount below. From thence they penetrate within the place called “His holy place”, where all the souls appear before their Master. After the same pattern, the place where Israel had to appear before the Holy One, blessed be He,1v. Ex. 34, 23. was called the Court of the Israelites. At the moment when the souls stand in that place there is joy before their Master, because by them the place called Holy of Holies becomes re-established: it is the place where are recorded all their deeds and their merits.

Zohar, Bereshit 6:13

There is a”separation” on every outgoing of the Sabbath, between the powers that have sway on week-days and on the Sabbath respectively. As soon as the Sabbath ends, there ascends from the Gehinnom, from the grade called Sheol, a party of evil spirits who strive to mingle among the seed of Israel and to obtain power over them.

Zohar, Yitro 15:14

So we followed him. On the way to his house we passed a hole in the ground in which the man deposited some of the herb. When he had done so, a serpent with an enormous head issued from the hole. The man took from his girdle a piece of cloth and bound the serpent as though it were a little lamb. We were much afraid, but the man said: “Follow me until we come to his abode”; and we followed him.

Zohar, Balak 2:2

In time to come God will arouse and bring back from Bashan all those who were killed and devoured by the wild beasts of prey. For there is in the world an abode of all great beasts, and lofty mountains where they hide. The mighty Og was among the wild asses of the wilderness, and his strength was there because he was the king of Bashan. No king could make war against him, till Moses came and did so.

Zohar, Shemot 5:4

The leaders of the people, who did not endeavour to prevent them, were the first to be punished (Ibid. 4), and in every generation it is the leaders who are made responsible for all the members of the community in regard to the profanation of the sign of the covenant, which is “sun and shield” (Ps. 84, 12): as the sun gives light to the world, so does the holy sign give light to the body, and as the shield protects, so does the holy sign protect.

Zohar, Beshalach 7:8

R. Judah replied by quoting a remark of R. Simeon on this subject, showing that here also mercy and kindness was manifested (in the execution of judgement). For when the Egyptians were drowned, the sea spat them out, while the earth refused to take in the bodies, until the Holy One, in order not to deprive them of the last honour, stretched out to the earth His right hand and commanded her to receive them, as is indicated by the words, “Thou stretchedst out thy right hand, the earth swallowed them” (xv, 12),

Zohar, Vayakhel 13:8

(There is also a higher Sabbath similarly made up of the Future World (Binah) and the Central Point, which is also called bath.)

Zohar, Shemot 13:19

But the star will remove to the south and vanquish the flame, and the flame shall daily be diminished until it be no more seen. Then shall the star cleave for itself bright paths in twelve directions which shall remain luminous in the skies for the term of twelve days.

Zohar, Miketz 5:12

All this came to Israel by the hand of the righteous, and all was for the purpose of making them worthy of the world to come.

Zohar, Bereshit 8:20

Man here below possesses an ideal form and likeness, but he is not so permanent as those supernal beings. These are formed in their proper shape without any outer covering to modify it. Hence they are changeless; whereas man below assumes form through the medium of an outer covering. Hence he endures for a while,

Zohar, Terumah 12:12

But in the time that is to be, when that other side shall be removed from the Shekinah and pass away from the world, then shall that unity be proclaimed openly.

Zohar, Vayera 6:8

Another example is the verse, “and set a mark upon the foreheads of the men etc.” (Ezek. 9, 4), which proves that the angels require a mark, as otherwise they only know what is specially communicated to them, as, for instance, the sufferings which the Holy One is about to bring upon the world as a whole and which He proclaims throughout the seven heavens.

Zohar, Balak 13:3

When Phineas saw a man in the air flying away, he shouted to his soldiers: Is anyone able to fly after him, for it is Balaam?

Zohar, Vayishlach 10:4

AND JACOB JOURNEYED TO SUCCOTH, AND BUILT HIM A HOUSE, AND MADE BOOTHS FOR HIS CATTLE. THEREFORE THE NAME OF THE PLACE IS CALLED SUCCOTH.

Zohar, Tazria 4:2

The earth is filled' (Ps. 104:24) - the earth: this is the Congregation of Israel, that we learn it is filled with all [of creation], as you say: 'all rivers flow to the sea, etc" (Eccl. 1:7). 'Your acquirings' (Ps. 104:24) - this is the rivulets that come after, since it is written "these are the generations of heaven and earth as they were created / hibar'am" (Genesis 2:4), were created with a hey [hey bar'am, the hey is small in scrolls on this verse]. In this way, 'the earth is filled with Your acquirings.'

Zohar, Introduction 10:7

Meanwhile he beheld a number of his colleagues gather round, even all the mighty pillars of wisdom, and he saw them ascend to the heavenly Academy, while others in turn descended. At the head of them all he saw the chief of the winged angels, who approached him and solemnly declared

Zohar, Ki Teitzei 1:18

For that reason {it is written}, "That caused His glorious arm to go at the right hand of Moses" (Isaiah 63:12), [This refers to Malchut], and "dividing the water" (Ibid.) by tearing the water into twelve pieces, the numerical value of Vav Vav. And by merit of {the letter} Aleph [the letter is found if you spell out the word Vav as Vav Aleph Vav] You turned the sea into dry land. In it the Egyptians drowned, who did not believe in the Vav, [This corresponds to Zeir Anpin] which is {the value} one. In the future to come it will be fulfilled in Israel, the seed of Abraham, "As in the days of your coming out of the land of Egypt I will show him marvelous things" (Micah 7:15). In you it shall be fulfilled, "That caused His glorious arm to go at the right hand of Moses, dividing the water" of the Torah, to make yourself, "an everlasting name" (Isaiah 63:12). There you shall attain your bride.

Zohar, Vayera 10:4

Similarly, the charitable deeds which a man performs are remembered by the Holy One at the time when punishment impends upon the world, for every meritorious action is recorded on high, and when chastisement impends over that man the Holy One remembers the kindness he had performed with other men, as we read: “but charity delivereth from death” (Prov. 11, 4). The Holy One thus afforded Abraham in advance the occasion of a good action, so that by his merit he should deliver Lot from destruction.’

Zohar, Ki Teitzei 3:1

The following precept is for one to marry the woman he violated. For surely there are two kinds of violated women - one who is violated because he loves her but she doesn't love him. Another is violated because she loves him but fears to mate with him without marriage and being blessed, or she doesn't want him if he is a commoner. Of him it says, "and she shall be his wife" (Deuteronomy 22:19).

Zohar, Yitro 1:20

R. Abba continued: ‘It does not say that Jethro was a priest of On, but of Midian.’ R. Simeon replied: ‘It is all one; at first the father-in-law of Joseph was called a “priest of On”, and then “the father- in- law of Moses” was called a “priest of Midian”, and both have the same symbolism, for both Moses and Joseph were in that grade symbolized by the two Van’s that are one.’

Zohar, Terumah 15:15

When R. Hamnuna the Ancient used to come out fromthe river on a Friday afternoon, he was wont to rest a little on the bank, and raising his eyes in gladness, he would say that he sat there in order to behold the joyous sight of the heavenly angels ascending and descending. At each arrival of the Sabbath, he said, man is caught up into the world of souls. Happy is he who is aware of the mysteries of his Lord!

Zohar, Introduction 14:17

“There is no speech, there are no words, neither is their voice heard” (Ibid. 4): this refers to worldly conversation, which is not heard by the holy King, nor does He desire to hear it. But as for those words of wisdom, “their line is gone out through all the earth” (Ibid. 5), they trace the measure and the plan of all celestial and all terrestrial habitations: it is indeed through those words that the heavens were made, and it is through the praises sung in those words that the earth was made. Nor think that they rest only in one spot: we are told “and their words to the end of the earth” (Ibid.).

Zohar, Beshalach 10:23

Whilst the two were thus conversing, they saw a man approaching, who carried a bundle on his shoulders. On perceiving him R. Hiya exclaimed: ‘Let us hurry on, since this man may be a heathen, or an ignoramus, and it would be wrong for us to travel in his company.’ R. Jose, however, said: ‘Nay, rather let us sit down here and wait till he comes up with us, since he may be a great and wise man.’

Zohar, Toldot 1:5

Solomon thought to penetrate to the innermost meanings of the Torah, but it baffled him and he exclaimed: “I said, I will get wisdom, but it was far from me” (Eccl. 7, 23). David said: “Open thou mine eyes, that I may behold wondrous things out of thy law” (Ps. 119, 18). We read of Solomon that he “spoke three thousand proverbs; and his songs were a thousand and five” (I Kings 5, 12), and tradition explains this to mean that each of his proverbs admitted of a thousand and five interpretations. Now if this could be said of the words of mere flesh and blood like Solomon, must we not perforce believe that each of the words of the Torah spoken by the Holy One, blessed be He, contains proverbs, songs, and hymns innumerable, sublime mysteries, and truths of Divine Wisdom? Hence: “Who can express the mighty acts of the Lord?”

Zohar, Toldot 3:4

Now observe that Abraham did not supplicate God for children, notwithstanding that Sarah was barren (for when he said “Behold, to me thou hast given no seed” (Gen. 15, 3), he did not mean it as a prayer, but as a mere statement of fact); but Isaac did offer up prayer on behalf of his wife, as he felt confident that he himself was not sterile. This confidence was based on his inspired knowledge that Jacob was destined to issue from him and produce twelve tribes, but he could not tell whether it would be from his present wife or from another. Hence he entreated the Lord for his wife, not for Rebekah.’

Zohar, Noach 8:6

but at any other time the Holy One, blessed be He, takes joy in nothing so much as in the destruction of the world’s sinners, and of those who have provoked Him to anger, as it is written, “And when the wicked perish there is joy” (Prov. 11, 10). So throughout the generations, whenever justice is executed on sinners, there is joy and thanksgiving before the Holy One, blessed be He.

Zohar, Introduction 6:1

IN THE BEGINNING. Rab Hamnuna the Venerable said: ‘We find here a reversal of the order of the letters of the Alphabet, the first two words Bereshith bara-“in-the-beginning He-created”-commencing with beth, whereas the two words following, Elohim eth-“God the”-commence with aleph. The reason is as follows. When the Holy One, blessed be He, was about to make the world, all the letters of the Alphabet were still embryonic, and for two thousand years the Holy One, blessed be He, had contemplated them and toyed with them.

Zohar, Ki Teitzei 1:14

When the Torah was given, her tablets that were likened to virginity were broken. And the Holy One, blessed be He, again gave her to Israel to keep her. And the oral Torah is called Halachah given to Moses on Sinai. And the groom of the Torah broke her virginity [just like the first tablets were broken]. Whoever speaks ill of her and says that Torah is not {the same as the original}, since her tablets were broken, the Holy One, blessed be He, will speak to him, who is the girl's father, that daughter who is {hinted at} in the word בְּרֵאשִׁית (In the beginning). [ בְּרֵאשִׁית is spelled with the same letters as 'Bat Roshi', the daughter of my head. The Torah is therefore]the King's daughter. Then the Holy One, blessed be He, spoke: "And they shall spread the cloth" (Deuteronomy 22:17), and the parchment of the Torah scroll unfolds, and they shall see that it is written in it, "Hew for yourself two tablets of stone like the first, and I will write upon these tablets the words that were on the first tablets, which you did break" (Shemot 34:1).

Zohar, Terumah 16:6

When that fair pearled Dew streameth down, the whole becomes full and complete in its holy letters acting through all their holy channels; since all is united to it, a path is opened to it to water and bless all below.

Zohar, Lech Lecha 8:6

For just as sinners are stiff-necked in this world, so they are stiff-necked even at the moment when they are on the point of departing from the world. Happy, therefore, is the man who learns in this world the ways of God to walk in them. But sinners, even though they observe the righteous, are too stiffnecked to learn from them.

Zohar, Vayera 5:1

R. Abba opened a discourse with the verse: Who shalt ascend into the mountain of the Lord? And who shall stand in his holy place? (Ps. 24, 3). ‘Mankind’, he said, ‘little realise on what it is that they are standing whilst in this world’ For the days as they pass ascend and range themselves before the Almighty-namely, all the days of men’s existence in this world. For all these have been created, and they all present themselves on high. That they have been created we know from the words of Scripture, “The days were fashioned” (Ps. 139, 16).

Zohar, Introduction 11:10

This is implied in the words, “Woe unto them that draw iniquity with cords of vanity” (Is. 5, 18). The word for “iniquity”, ‘Avon, being of the masculine gender, designates the Demon. In the next part of the verse, “and sin, as it were, with a cart rope”, the word for “sin”, hattaah, being of the feminine gender, signifies the female, the Harlot who rushes to execute slaughter on the sons of men. Concerning her we also read, “For she hath caused to fall many deadly wounded” (Prov. 7, 26), namely, that hattaah (sin) who slays the sons of men. And the ultimate cause is the unripe scholar who is not qualified to teach and yet does so. May God save us from him!’

Zohar

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