Zohar, Terumah 16:16

To grasp the Sun is equivalent to grasping all grades, because the sun is a “tent” including all and absorbing all; and he in turn lights up all the shining colours below. Hence “He is a bridegroom coming forth from his canopy (covering)” (v. 6), in the gleam and flash of those hidden lights which in strong yearning and desire give him tokens of their love, as to a bridegroom to whom all his friends give presents and gifts.

Zohar, Vayigash 6:5

and when there is desire in the lower for the higher, the souls fly down in pairs of male and female, after which their ruling grade separates them and sends each to its appointed place. But later on that presiding grade finds it hard to join them together in their original pairs, since they are now paired in accordance with men’s conduct, and all depends now on a higher region.

Zohar, Metzora 3:3

Then she is carried up stage after stage until she is brought near like a sacrifice to the altar. Hence it is written, “This shall be the law of the leper on the day of his cleansing: he shall be brought to the priest”, to wit, to the angelic Priest above. This is the fate of a soul which has not been defiled overmuch in this world, and which can yet be healed in this way; but otherwise, “that which is crooked cannot be made straight”.

Zohar, Nasso 9:2

R. Abba discoursed on the verse: “[A Psalm] of David bless the Lord, O my soul, and all that is within me, bless his holy name” (Ps. 103, 1). ‘How much’, he said, ‘it behoves a man to study and reflect on the service of his Master! For every day a proclamation goes forth, saying: “How long, ye thoughtless, will ye love thoughtlessness?’ etc. (Prov. 1, 22); “Return, ye backsliding children, I will heal your backslidings” (Jer. 3, 22), but there is no one who inclines his ear; the Torah makes proclamation before the people and none pay regard.

Zohar, Achrei Mot 4:6

But the current of that river never ceases, and therefore the streams flow back to the two pillars, Nezah. and Hod, whence they traverse that Zaddik to find there blessings and joy.

Zohar, Balak 4:6

the official of Gehinnom standing there in order to pervert the judgement, if possible. Happy is he who emerges from the trial successfully; otherwise the officer of Gehinnom seizes him so soon as he is delivered into his power, and hurls him down to nether regions like a stone from a sling, and there he receives his punishment according to his sentence.

Zohar, Vayera 18:13

R. Isaac asked him: ‘Will the generation of the Flood arise on the Day of Judgement?’ R. Judah said: ‘That question has already been discussed elsewhere; as regards the people of Sodom and Gomorrah, we can say that they will not arise. This is proved from the words of the Scripture, “and the whole land thereof is brimstone, and salt, and a burning that is not sown, nor beareth, nor any grass groweth therein, like the overthrow of Sodom and Gomorrah… which the Lord overthrew in his anger, and in his wrath” (Deut. 29, 22), where the words “which the Lord overthrew” refer to this world, and the words “in his anger,’ to the world to come, while the words, “and in his wrath” refer to the time when the Holy One will bring the dead to life.’ R. Isaac then said to him: ‘Observe that just as the soil of their land was destroyed to all eternity, so were the inhabitants themselves destroyed to all eternity.

Zohar, Vayishlach 7:4

All those prophets thus failed to realise fully what God had in store for Esau in the future, with the exception of the prophet Obadiah, who, being himself a proselyte, originating from the side of Esau, was able to receive a full message with regard to Esau. The reason why all the prophets except Moses were thus weak was that “he touched the hollow of Jacob’s thigh through the sinew of the thigh-vein”-the sinew that draws to the thigh all its energy; the energy of the thigh was thus broken, and Jacob remained “limping upon his thigh”, and hence the rest of the prophets, with the exception of Moses, could not retain their faculties during a vision and grasp it fully.

Zohar, Metzora 9:3

How many swords, then, suspended from the most high sword, issue forth and, seeing that highest sword red and bloody on all sides, decree punishments and set to work!’

Zohar, Bamidbar 3:11

This mystery we are taught by the Holy One, blessed be He, who thus places His bed between the north and the south, and so has man to do-as my father taught me-in order that he may have male children born to him.

Zohar, Bechukotai 6:1

As we know, the poor man takes hold of judgement and all his food is judgement, the place that is called Zedek (righteousness). Hence he that gives charity (zedakah) to the poor makes the Holy Name complete as it should be above, since zedakah is the tree of life, and when it gives to Zedek the Holy Name becomes complete. Hence he who sets this activity in motion from below, as it were, fully makes the Holy Name.

Zohar, Vayakhel 2:2

For the night is divided into three courses which extend over a definite space of twelve hours, any additional hours being counted as belonging to the day and not to the night, which has just its own twelve hours. These three nightcourses are divided between three companies of angels.

Zohar, Introduction 14:23

He then opened his discourse thus: ‘It is written, And he slew an Egyptian, a man of great stature, five cubits high (I Chr. 11, 23). There is here the same hidden meaning as in the verses just mentioned. By “the Egyptian” is meant that well-known figure who was “very great in the land of Egypt in the eyes of the servants, etc.” (Exod. 11, 3). He was great and honoured, as Rab Hamnuna explained.

Zohar, Vayeilech 3:1

R. Simeon discoursed on the verse: “From the uttermost part of the earth have we heard songs, glory to the righteous”, etc. (Isa. 24, 16). ‘These songs are the praises uttered by the Community of Israel before the Holy One, blessed be He, at night, at the time when He holds joyous converse with the righteous in the Garden of Eden.

Zohar, Vayakhel 3:10

Observe the verse, saying: “So is the way of an adulterous woman; she eateth and wipeth her mouth, and saith, I have done no wickedness” (Ibid. 30, 20). That verse has already been explained, but we may also interpret as follows: “The way of an adulterous woman” alludes to the Angel of Death, who is, indeed, called both by one name and the other; “she eateth and wipeth her mouth”, to wit, he consumes the world by the conflagration which he kindles, taking men’s lives before their time, “and saith, I have done no wickedness”, since he invoked judgement against them, and they were found guilty, and thus died in accordance with justice.

Zohar, Vayeilech 2:1

We have learnt that when God said to Moses, “Behold my angel shall go before thee” (Ex. 23, 23), Moses said, “Shall the radiance of the sun be gathered in and the moon lead us? I desire not the orb of the moon, but that of the sun”. Then the orb of the sun shone forth and Moses became like the orb of the sun to Israel; and when Moses was gathered in the orb of the sun was gathered in and the moon shone and Joshua used the light of the moon. Alas for this degradation!

Zohar, Tazria 9:6

6. And this offering is like the offering in the city, which lasts for eight days, as it is written: "And from the eighth day onward, it shall be accepted." What does it mean to be accepted? It refers to the passing of one Shabbat. Once one Shabbat has passed, then the offering is accepted, and this applies to both offerings. Why? Because it is attached and aligned with that Shabbat, which is the secret of the holy covenant. And because of this, everything is included in the higher secret. (Until here is the Raya MeHemna)

Zohar, Miketz 9:25

When a man is in bed asleep, his soul leaves him and roams to and fro towards the upper world and enters as far as she can, and numerous bands of pure spirits who are traversing the world meet her. If she be worthy, she ascends on high and sees notable things, but if not, she falls into the hands of the other side, who communicate to her lying things, or things which are about to happen shortly. And when the man awakes, the soul communicates to him what she saw.

Zohar, Toldot 8:2

Rav Yosef asks if the days of Messiah's coming and the resurrection of the dead are the same. He responded, No, as we have learned that the building of the Temple precedes the gathering of the exiles, which precedes the resurrection of the dead. The resurrection of the dead is the last act of all. We know this from the verse, "Hashem builds Jerusalem, He gathers together the outcasts of Yisrael. He heals the broken-hearted, and binds up their wounds" (Tehilim 147:2-3). This refers to the resurrection of the dead, which is the healing of the brokenhearted and their dead. First He builds Jerusalem; then He gathers the outcasts of Yisrael; last of all, He heals the brokenhearted.

Zohar, Chayei Sara 6:5

Said R. Jose: ‘When the Holy One will avenge Israel on the nations, then will this Psalm be chanted. For after the resurrection of the dead the world will be perfectly renewed, and will not be as before, when death prevailed in the world through the influence of the serpent, through whom the world was defiled and disgraced.

Zohar, Pekudei 7:1

R. Jesse further discoursed on the verse: “And there shall be faithfulness in thy times, strength of salvation, wisdom and knowledge, and the fear of the Lord which is his treasure” (Isa. 33, 6). ‘We have been taught’, he said, ‘that whoever devotes himself to the study of the Torah in this world, and is able to appoint set times for it, must do so in “faithfulness”, must direct his mind toward the Holy One, blessed be He, must study for Heaven’s sake. The words “strength of salvation” indicate that he must fuse Rigour with Mercy. “Wisdom and Knowledge” are two qualities which merge into one another.

Zohar, Beshalach 2:2

just as a dog, if hit with a stone, goes and bites another dog. Having done this, Pharaoh roamed through the market-places crying, “Rise up and get you forth from among my people” (Ibid. 5, 31); and in fear he added, “and bless me also” (v. 32), as if to say, “let me live”. Then, so eager was he to be rid of them that he himself accompanied them, as it says, “he sent the people away” (beshallach, lit. escorted).

Zohar, Mishpatim 3:10

Now, “the priest’s daughter” is the superior soul, the daughter of our father Abraham, the first of proselytes, who drew this soul from a supernal region.

Zohar, Lech Lecha 16:5

The soul which is privileged thus to rise finally appears before the gate of the celestial palace, and yearns with all its might to behold the beauty of the King and to visit His sanctuary. This is the man who ever hath a portion in the world to come,

Zohar, Yitro 8:6

Now, these are the four designs, their manifestations and significance: 1. When a man walks in the way of truth, those who know the mysteries of the inner wisdom can recognize him, because the inner spirit is duly prepared in him, and projects the full design of itself from within to without, from invisible to visible. And that design it is which becomes the outer form of a man. That is the design which is more perfect than any other. This design is the one which is made visible for a little unto the eyes of Wisdom and the children thereof. When one looks on the face of such a man one is moved to love him.

Zohar, Bereshit 6:10

This is indicated by our text. It says first: “Let there be a firmament in the midst of the waters, and let it divide, etc.” This refers to the beginning of quarrel, the outburst of passion and violence. There was a desire for reconciliation, but meanwhile the Gehinnom arose before the wrath and passion cooled down. Then “God made the firmament, etc.”; that is, there emerged a quarrel of love and affection which made for the permanence of the world. And in this category is the dispute between Shammai and Hillel, the result of which was that the Oral Law approached in a loving mood the Written Law, so that they mutually supported each other.

Zohar, Vayishlach 3:3

R. Simeon said: ‘The prayer of a congregation ascends to the Almighty, and He is crowned therewith, because it comprises many hues and directions, wherefore it is made into a crown to be placed on the head of the Righteous One, the Living One of the worlds; whereas the prayer of an individual is not many-sided and presents only one hue, and hence is not so complete and acceptable as the prayer of a congregation. Jacob was many-sided, and therefore God craved for his prayer, and hence it is written: “Then Jacob was greatly afraid and was distressed”.’

Zohar, Toldot 6:9

Rabbi Acha bar Jacob, said, Come and behold. It is written, "And Isaac entreated Hashem for his wife, because she was barren" (Gen. 25:21). Rabbi Acha asks, Why is she barren? Because the Evil Inclination does not have its full strength in the world, the only fruition and multiplying comes through prayer. It is then written, "and Hashem was entreated by him, and Rivkah his wife conceived." Once the Evil Inclination is aroused, there is procreation!

Zohar, Mishpatim 3:200

When he walks in the right way these angels rejoice over him and are glad, and joyfully cling to him, proclaiming before him: “Give honour to the King’s image!” But when he turns from the path of rectitude and walks in crooked ways his angels mourn over him and turn away from him. Therefore, when the Holy One grants the sinner grace to repent and strength to accomplish his return to righteousness, “He imparts repentance to him, and consolations to his mourners” (nihumim in the double sense of “repentance” and “consolation”)

Zohar, Achrei Mot 6:4

“Let the King bring me to his chambers that we may all be glad and rejoice in thee”.’

Zohar, Terumah 18:1

Then the Moon, when she separates herself from the “other side”-as on this day she does-in order to receive light from the sun, is alluded to in the Psalm following this one, namely (Ps. 34): “Of David, when he changed his behaviour towards Abimelech.” When the “other side” has separated itself from the “Moon”, then the latter is united with the “Sun”, and therefore this Psalm begins (acrostically) with the twenty-two letters of the Hebrew alphabet, signifying the merging of the Sun with the Moon.

Zohar, Mishpatim 3:89

She says to him: “Seest thou the sign, the hint, which I gave thee at first, how many mysteries it contains?” He realizes then that nothing may be added to nor taken from the words of the Torah, not even one sign or letter. Therefore men should follow the Torah with might and main in order that they may become her lovers, as has been described.

Zohar, Balak 6:62

Thus all was from Midian, and therefore Midian was punished. God said to Moses, “Avenge the children of Israel of the Midianites” (Num. 31, 1), as though to say: For thee this is fitting and proper. Moab I leave until two pearls shall have issued from them. David the son of Jesse shall punish Moab and wash the pot clean of the filth of Peor, as it says, “Moab is my washpot” (Ps. 60, 9).

Zohar, Introduction 10:10

All the colleagues stood up, along with R. Simeon, from whom a light shot up to the empyrean. The Messiah said to him, ‘Happy art thou, for thy teaching mounts on high in the form of three hundred and seventy illuminations, and each illumination subdivides itself into six hundred and thirteen arguments, which go up and bathe themselves in streams of pure balsam. And the Holy One, blessed be He, Himself places His seal on the teaching of thy Academy and of the Academy of Hezekiah, King of Judah, and of the Academy of Ahijah of Shiloh.

Zohar, Terumah 16:19

“And his circuit unto the ends of it” (Ibid.): he (the sun) runs through all those holy regions that are capable who bore the sacred ark.1v. Zohar, Genesis, 123a. This corresponded to the mystery above: when the “living beings,’ (Hayoth) lay hold of the Throne in order to raise it to the highest heights, then we sing this Psalm. As to the question, why, then, is it called “new” when it is perpetually being repeated, the fact is that it is indeed a “new song” because it refers to the “new” moon at the time when she receives light from the sun. “His right hand and his holy arm hath wrought salvation for him”: this denotes the rousing of the right and the left hand to receive Her (the Moon, signifying the of being vivified and nourished by his rays. “And there is nothing hid from the heat thereof’ (Ibid.): nothing is hidden from that radiance, for it is directed towards all together, to each according to its capacity of reception.

Zohar, Vayakhel 4:1

R. Simeon here expounded the verse: “Who hath ascended into heaven, and descended? Who hath gathered the wind in his fists? Who hath bound the waters in his garments? Who hath established all the ends of the earth? What is his name, and what is his son’s name, if thou knowest?” (Prov. 30, 4). ‘This verse’, he said, ‘has already been explained. “Who hath ascended up into heaven?”: this alludes to Moses, of whom it is written, “And unto Moses he said, Come up unto the Lord” (Ex. 24, 1).

Zohar, Vaetchanan 4:4

BUT YE THAT DID CLEAVE UNTO THE LORD YOUR GOD, ETC. R. Jose said: ‘Happy is the people whom God chose from all the heathens and took for His portion and blessed with His own blessing, the blessing of His Name.

Zohar, Vayikra 7:3

We learn from this that the King without the Matrona is no king, nor is He great nor highly praised. Hence, whoever being male is without his female is bereft of all his praises and is not included in the category of “man”, nor is he even worthy to be blessed.

Zohar, Toldot 7:2

"And Hashem said to her, 'Two nations are in your womb, and two peoples'" (Gen. 25:23). These are the two proud ones, the liver and the heart. Rabbi Yosi said that these are the brain and the heart, but Rabbi Yehuda said, The brain is not included in this, for it is written, "in your womb (lit. 'belly')," and the brain is not in the belly, but in the head. "And two peoples from your bowels and the elder (lit. 'great') shall serve the younger." This is the liver, which is great and big, and which serves the heart, as Rabbi Yehuda said, The liver receives the blood, and serves it to the heart!

Zohar, Vayakhel 11:15

Then a spirit emerges out of the abyss in the North who makes proclamation through all the ethereal spaces, so that they all take up that prayer and carry it into heaven, all the while kissing it and exclaiming, “May thy Master cast thy enemy down before thee.”

Zohar, Bereshit 12:1

much less can one know the En Sof, of which no trace can be found and to which thought cannot reach by any means. But from the midst of the impenetrable mystery, from the first descent of the En Sof there glimmers a faint undiscernible light like the point of a needle, the hidden recess of thought, which even yet is not knowable until there extends from it a light in a place where there is some imprint of letters, and from which they all issue.

Zohar, Lech Lecha 14:4

Hence it is that the praises which are sung at night constitute the most perfect praise. So when God was slaying the first-born in Egypt, the Israelites in their houses were singing praises and psalms to Him.

Zohar, Chukat 9:12

Why was Moses chosen for this task? Because Moses had put them on Aaron when he was invested with the priesthood; so now he stripped him of what he had given him, while God stripped him of what He had given him, Moses stripping without and God within.

Zohar, Ki Teitzei 2:2

Rise, Faithful Shepherd, for surely whoever studies Halachah [Halacha corresponds to Malchut], not for its own sake, and understands the Halachah, surely it is seized by him. Yet it has been explained that man should always study Torah even if not for its own sake, so that from studying not for its own sake it shall become for its own sake. And this Halachah is from the aspect of the good lad [This refers to Metatron] who separated from the Tree of Knowledge of Good and Evil, which comprises the forbidden and the permissible, the unclean and the clean, the fit and the unfit. After, the lad is called a girl, נַעֲרָה, by whom it will be fulfilled, "that the wicked might be shaken out of it, וְיִנָּעֲרוּ" (Job 38:13). These are the forbidden, the unclean and unfit, Samael and his legions.

Zohar, Toldot 9:1

AND THE BOYS GREW. It was the side of Abraham which gave them their vitality, and his merit was their support. He trained them in observing the precepts, for so we read: “For I have known him, to the end that he may command his children etc.” (Gen. 18, 19). R. Eleazar said: ‘Each one of them took his own way, that pottage in virtue of his clear discernment of the side to which Esau adhered.

Zohar, Toldot 7:5

Rabbi Yosi said, It is later written, "Then Jacob gave Esau bread and pottage of lentils" (Beresheet 25:34). What are these lentils? They are round as a circle, and as the circle which revolves around the world does not deviate from its path, so man in that time will never deviate from his. Although there will yet be all that is good and precious and perfect, with all that, the worldly habit of eating and drinking will not change.

Zohar, Mishpatim 3:62

Said he: ‘So be it then! For I know that ye are wise and righteous scholars, worthy to be informed of all the mysteries which have been entrusted to the keeping of the faithful. I shall indeed interpret; but when ye remind him by that sign and token which I have given you, he will duly supplement and complete my words. We must now explain who is he that is called “son” to the Holy One, blessed be He.

Zohar, Balak 8:8

Having thus cleared away the bad blood from the Left Arm, God turned to the Right Arm and saw it in the same state. So He called Rahab and said: Dost thou desire my Law? He asked what was written in it. God again selected a crucial passage and said: “Thou shalt not commit adultery”. He exclaimed: Alas for me, if God shall give me this inheritance, since it will destroy all my dominion, for I have received the blessing of the waters, of the fishes of the sea, to whom it was said: Be fruitful and multiply, etc.

Zohar, Vayakhel 7:18

R. Hiya then began a discourse on the text: Take ye from among you an offering (t’rumah) unto the Lord. ‘When God’, he said, ‘created the world, He did so for no other purpose than that Israel should one day come and receive the Torah. It was by means of the Torah that the world was created, and it is on the Torah that the world is established. So Scripture says: “Werc it not for my covenant that endureth day and night, the ordinances of heaven and earth I would not have appointed” (Jer. 34, 25). The Torah is length of life in this world and in the world to come.

Zohar, Shmini 9:3

Hence Israel drink the wine of Israel which has been made in holiness, as is fitting, just as the Israel above drinks of that holy wine, and they do not drink wine which has been made in defilement and from the side of defilement, for the spirit of uncleanness rests on it, and if one drinks it his spirit is defiled and he is not of the side of Israel and has no share in the World-to-come, which is the “treasured wine”.

Zohar

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