Zohar
3,895 passages indexed from Zohar (The Zohar; London, Soncino Press, 1933) — Page 22 of 78
License: Public Domain
Zohar, Mishpatim 3:139
Should the question arise, “In that case her remarriage was her own decision and did not depend on a decree from above; why, then, didst thou say that it was providential and that one man should, as it were, be thrust out by the other and explain that the woman was indeed the preordained mate for the second husband and not for the first?” I would answer: “Indeed it is as I said: The spirit of the first husband is ejected by that of the second, just because it is the latter who was really intended from the first to be her consort, and not the first”
Zohar, Vayakhel 5:11
R. Hiya and R. Isaac and R. Jose were walking together on the road when R. Abba met them. Said R. Hiya: ‘Assuredly the Shekinah is with us.’ R. Abba, when he came up with them, expounded the verse: “Since the day that I brought forth my people Israel out of Egypt, I chose no city out of all the tribes of Israel to build a house, that my name might be there; but I chose David to be over my people Israel” (I Kings 8, 16). ‘This verse’, he said, ‘does not seem to be logically constructed. It begins, “I chose no city”, and ends, “but I chose David”, instead of, as we should expect, “but I chose Jerusalem”. What connection have the two with each other?
Zohar, Toldot 6:8
Rav Huna said, This is the Evil Inclination. Its two daughters are different than they were at first. First it was Lot, cursed and corrupted; now it is Laban (lit. 'white'), who has been cleansed, not as cursed and corrupted as it was before. First its two daughters were strong; each had her individual strength. Now the name of the elder was Leah weary ('Leah') without power; weary without strength; Leah, fatigued from her former deeds. And the name of the younger was Rachel, as we have said, not as they were at first.
Zohar, Introduction 14:20
from this “nothing is hid”, i.e. no one of all the upper grades is hid from him, since all come round to him, and not one is hidden “from his heat” when he returns to them in full strength. All this praise and laudation is on account of the Torah (Law), as we read, “The Law of the Lord is perfect, etc.” (Ibid. 8-10).
Zohar, Noach 14:18
Said R. Hiya and R. Jose: ‘The Holy One, blessed be He, has led our footsteps in the right path. Happy those who occupy themselves with the Torah.’ With these words they came up to him and embraced him. R. Jose applied to him the verse, “And all thy children shall be taught of the Lord, and great shall be the peace of thy children” (Is. 54, 13). When they came to a certain field, the stranger discoursed thus. ‘In the account of the destruction of Sodom and Gomorrah it is written, “And the Lord (Tetragrammaton) caused to rain, etc.” (Gen. 19, 24), whereas throughout the narrative of the Flood the term Elohim (God) isused exclusively. What is the reason for this difference?
Zohar, Introduction 6:9
The Mim came up and said: O Lord of the world, may it please Thee to create by me the world, inasmuch as I commence the word Melekh (King) which is Thy title. The Lord replied: It is so assuredly, but I cannot employ thee in the creation of the world for the reason that the world requires a King. Return, therefore, to thy place, thou along with the Lamed and the Kaph, since the world cannot exist without a MeLeKh (King).
Zohar, Vayera 9:2
so that neither the supernal nor the lower beings are able to commune with Him until they utter the words “Blessed be the glory of the Lord from his place” (Ezek. 3, 12). The creatures of the earth think of Him as being on high, declaring, “His glory is above the heavens” (Ps. 113, 4), while the heavenly beings think of Him as being below, declaring, “His glory is over all the earth” (Ps. 57, 12), until they both, in heaven and on earth, concur in declaring, “Blessed be the glory of the Lord from his place”, because He is unknowable and no one can truly understand Him. This being so, how can you say, “Her husband is known in the gates”?
Zohar, Ki Teitzei 1:7
There is a great mystery here, which is why 'Esther' is derived from mystery (Heb. seter), as written, "You are my hiding place (Heb. seter)" (Psalms 32:7), since the Shekhinah hid her from Ahasuerus and gave him a female demon instead while she returned to Mordekhai's arm(s). And Mordekhai, who knew the explicit Name and the seventy tongues, did all this with wisdom. This is why the sages of the Mishnah stated that even regardless of this, a man must speak with his wife before he mates with her, because she might have been exchanged with a female demon.
Zohar, Vaera 9:5
This expression also suggests that he in his own person compensated for the loss of the heads of the Levites (Nadab and Abihu, v. Lev. x): they sinned and were burned, but their souls found their abode in Phineas. They separated the sign of the Covenant from its place (by leaving no issue), and he came and united it again, therefore the heritage and spirit of both of them were given to him. All this is suggested already here.
Zohar, Pinchas 16:1
We arose and went on our way, the sun becoming stronger and more oppressive. We saw some trees in the wilderness with water underneath, and we sat down in the shade of one of them. I asked him: How is it that of all peoples of the world, only the Jews sway to and fro when they study the Torah, a habit which seems to come natural to them, and they are unable to keep still?
Zohar, Vaera 2:5
There are four lights (i.e. Emanations), three of which are recondite and one disclosed. There is one which sheds light abroad (Hesed); one which shines for itself only (Geburah), being like the heavens in purity; one of purple hue which gathers light into itself (Tifereth); and one which is of itself lightless (Malkuth), but which looks up to the others and reflects them as a lamp reflects the sun. The first three are recondite and brood over the one which is disclosed.
Zohar, Beshalach 12:12
Why behind them? In order to face all the grades of fighting principalities and powers, all the hosts of celestial representatives of the enemy who had come to fight against Israel.
Zohar, Chukat 9:15
R. Simeon said: ‘Why were not these three holy brethren buried in one place? Some say that each was buried in a place where Israel was destined to be in danger, so as to protect them, but in truth each died in the fitting place, Miriam in Kadesh, between the north and the south, Aaron on the right side, and Moses in his fitting place, which was connected [by underground passages] both with the mountain where Aaron died and with the grave of Miriam.
Zohar, Balak 15:5
R. Eleazar said: ‘I lift up my hand in prayer before the Holy King, for we have learnt that it is forbidden for a man to raise his hand above him save in prayer and blessing and supplication, since the fingers of man have an important significance-and so I do now, and say that if any man shall arrange his service thus before his Master and sincerely carry out this purpose, his prayer shall not return unanswered.
Zohar, Mishpatim 3:257
The eagle would mount up even to the height of four hundred parasangs, until it reached at length the dark mountain, where is Tarmud in the wilderness; and there at last it would descend. Solomon would then lift up his head and see the dark mountain, and would learn therefrom all that it could teach him and also perceive that it was necessary to penetrate further; after which he would mount once more the back of the eagle and fly on as before until they entered into the depths of the mountains, in the midst of which grew an olive tree. When he was arrived at this spot Solomon would cry out with all his might: “Lord, thy hand is lifted up, they see not” (Isa. 26, 11).
Zohar, Vayakhel 5:14
Further, the term “sibro” (whose hope) can also be read (by a change in the diacritical point) shibro (being bruised), pointing to the righteous who are content to be broken and bruised and to submit to tribulation upon tribulation, and all for the sake of “the Lord his God. So Scripture says: “Nay, but for thy sake are we killed all the day” (Ps. 44, 23); and further, “Because for thy sake1The text of the Zohar wrongly quotes “we” instead of “I”. we have borne reproach” (Ibid. 69, 8).
Zohar, Bereshit 13:8
The lowest grade in the Holy Land is completed by the power of the upper. Because of this, it is impossible for them all to be together. Because those from the supernal world all comprise the aspect of the spirit alone. And those from the lower world are the aspect of the body. It is not proper for all of these to be combined within the moon. So the former should be inside the moon and the latter outside, each receives illumination from the other.
Zohar, Mishpatim 3:5
Sirs, it is only recently that I have become a carrier. I have a young son whom I send to school, and whom I wish to bring up in the study of the Torah; so whenever I see a scholar on my way I follow him in the hope of picking up some new idea in connection with the Torah; but to-day I have heard nothing new.’
Zohar, Noach 1:12
The two cases are analogous in every way. Hence it says: “These are the generations”; assuredly “these”, as it was he who was the foundation of the world that brought forth generations to abide on the earth.’ R. Abba then approached and kissed him, saying: ‘The lion in his might has pierced through the rock and broken it asunder. Your exposition is certainly the right one, as can also be deduced from the measurements of the ark.’
Zohar, Mishpatim 3:279
From now on ye shall know that the evil side has no power over you; and that I, Jebba the Ancient, have stood before you to utter these words.’ The two Rabbis stood before him dumbfounded, like men waking out of their sleep. Then they prostrated themselves before him, and so remained, speechless and awestruck. After a while they wept.
Zohar, Metzora 1:1
AND THE LORD SPOKE UNTO MOSES SAYING, THIS SHALL BE THE LAW OF THE LEPER. R. Abba cited here the verse: “Be ye afraid of the sword, for wrath bringeth the punishments of the sword, that ye may know there is a judgement” (Job 19, 29). ‘Observe,’ he said, ‘that through the evil tongue of the serpent death came upon the world. The evil tongue is called a “sharp sword” (Ps. 57, 5), and therefore it says, “Be ye afraid of the sword”, to wit, of the evil tongue. Why? “For wrathful are the punishments of the sword”, to wit, the sword of the Lord, “that ye may know there is a judgement”, for he that hath a sword in his tongue is punished with the sword; hence it says, “this is the law of the leper”.’
Zohar, Introduction 3:3
In allusion to this, it is written “I, Mah, testify against thee, etc.” (Lam. 2, 13). When the Temple was destroyed a voice went forth and said: “I, Mah, have testified against thee day by day from the days of old,” as it is written, “I called heaven and earth to witness against you.” (Deut. 30, 19.) Further, I, Mah, likened myself to thee; I crowned thee with holy crowns, and made thee ruler over the earth, as it is written, “Is this the city that men call the perfection of beauty? etc.” (Lam. 2, 15), and again, “I called thee Jerusalem that is builded as a city compact together”. Further, I, Mah, am equal to thee; in the same plight in which thou, Jerusalem, art here, so I am, as it were, above; just as the holy people does not go up to thee any more in sacred array, so, I swear to thee, I will not ascend on high until the day when thy throngs will again stream to thee here below. And this may be thy consolation, inasmuch as to this extent I am thy equal in all things. But now that thou art in thy present state “thy breach is great like the sea” (Ibid. 13). And lest thou sayest there is for thee no abiding and no healing, “Mi will heal thee” (Ibid.). Of a surety the veiled One, the most High, the sum of all existence will heal thee and uphold thee-
Zohar, Mishpatim 3:21
The last part of the verse also contradicts this idea, for it says: “As among all the wise men of the nations… there is none like unto thee.” Seeing that the other nations have so much to boast of, it is surprising that with this verse they do not ascend to the very heaven. But in truth the Holy One, blessed be He, has blinded their eyes, and “all nations before him are as nothing, and they are counted to him less than nothing and vanity” (Isa. 40, 17). This is the real truth of the matter in their regard.’
Zohar, Bereshit 7:4
The disclosed World is similarly unified below, and the disclosed World is, in fact, a lower world. Hence such expressions as: “I saw the Lord” (Is. 6, 1), “And they saw the God of Israel” (Ex. 24, 10), “And the glory of the Lord appeared” (Num. 14, 10: XVII, 7), “So was the appearance of the brightness round about; this was the appearance of the likeness of the glory of the Lord” (Ezek. 1, 28). This, too, is the inner meaning of the words here, “and let the dry land appear”.
Zohar, Bechukotai 8:5
Once, when R. Isaac and R. Judah were in a village near the Lake of Tiberias, they rose at midnight and R. Isaac said to R. Judah: ‘Let us discourse on the Torah, for though we are in such a place as this, we ought not to go away from the Tree of Life.’
Zohar, Introduction 12:39
They continued their journey and reached a certain hill at sunset. The branches of the trees on the hill began to shake and rustle and broke forth into hymns. Whilst walking, they heard a resounding voice proclaim: ‘Holy sons of God, who are interspersed among the living of yonder world, ye who are the lamps of the Academy, reassemble into your places to regale yourselves, under the guidance of your Master, in the study of the Torah.’ In fear and trembling they stopped and sat down. Meanwhile, a voice went forth again and proclaimed: ‘O, ye mighty rocks, exalted hammers, behold the Lord, lo, Him whose appearance is as a broidered pattern of many colours, mounted on His throne: enter then into your place of assembly.’
Zohar, Vayera 18:14
And observe further how the justice of the Holy One metes out measure for measure: as they did not quicken the soul of the poor with food or drink, just so will the Holy One not restore them their souls in the world to come.
Zohar, Balak 4:3
If his word was a fitting one, happy is he, for he is crowned with many radiant crowns by all the members of the Academy. If, however, his word was of another kind, alas for his disgrace. They thrust him outside, and he stands within the pillar until he is taken to his punishment. Heaven preserve us!
Zohar, Bereshit 9:11
The “palace” which is the vestment for that unknowable point is also a radiance which cannot be comprehended, yet withal less subtle and translucent than the primal mystic point. This “palace” extends into the primal Light, which is a vestment for it.
Zohar, Bereshit 10:2
The word “great” shows that at their creation they were dignified with the same name, so that through them the name of the Whole was called Mazpaz Mazpaz,1If the Hebrew alphabet is inverted, M= Y, Z=H, P=V. the two highest names of the thirteen categories of mercy.1v. Ex. 34, 6. These were invested with greater dignity, and they are placed at the head because they derive from on high and ascend for the benefit of the world and for the preservation of worlds. Similarly the two lights ascended together with the same dignity.
Zohar, Yitro 14:1
AND MOSES WENT UP UNTO GOD, AND THE LORD CALLED UNTO HIM OUT OF THE MOUNTAIN. He went to the region where the wings of the Shekinah are outspread, concerning which it is said: “He bowed the heavens and came down” (Ps. 18, 10).
Zohar, Yitro 5:1
A man with coarse, upstanding, wavy hair, is of a truculent disposition. His heart is as stiff as a die. His works are not upright. Have no fellowship with him.
Zohar, Vayeshev 1:8
And he hastens to join man on the very day he is born, in order that man may come to believe in him, and that when the good prompter arrives later he may be loth to believe him and think him a burden. Similarly our teachers have defined a “cunning wicked man” to be one who comes first to the judge and pleads his cause before his opponent arrives; as Scripture says: “He that pleadeth his cause first seemeth just, etc.” (Prov. 18, 17).
Zohar, Vayakhel 7:16
It has been affirmed that in quitting this world a man has to endure seven ordeals. The first is the judgement of heaven when the spirit leaves the body. The second is when his actions and utterances march in front of him and make proclamation concerning him. The third is when he is placed in the grave. The fourth is the ordeal of the grave itself. The fifth consists in his being consumed by the worms. The sixth is the suffering endured in Gehenna. The seventh ordeal is that his spirit is condemned to roam to and fro in the world, and is not able to find a resting place until his appointed tasks have been completed. Hence it behoves man continually to review his actions and to repent before his Master.
Zohar, Vayeshev 5:24
The next verse says: “According as many were appalled at thee-so marred was his visage unlike that of a man” (Is. 52, 14). According to our exposition, when the Temple was destroyed and the Shekinah went into exile into strange lands, then “behold, their Erelim1A kind of angel. cry without, the angels of peace weep bitterly” (Ibid. 33, 7), for all wept and mourned for the Shekinah that was exiled from her place, and in the degree that she became altered from what she was, to the same degree her Master withdrew his light and became altered from what he was, as it is written: “The sun was darkened in his going forth” (Ibid. 13, 10). Hence: “so marred was his visage.”
Zohar, Balak 6:46
The boy proceeded: ‘The Holy Land is under the control of the Holy One, blessed be He, and no other power can enter there. How was the land tested to see whether it remained faithful and did not attach itself to any other power? By the bringing of an offering of barley, like the suspected wife.’1Num. v.
Zohar, Tazria 2:4
R. Hiya then expounded the next verse: “The heart of her husband trusteth in her, and she shall have no lack of spoil”. ‘The “husband”,’ he said, ‘is the Holy One, blessed be He, who hath appointed her to govern the whole world and placed in her hands all his armoury and warriors; wherefore she “lacketh not spoil”.’
Zohar, Vayishlach 3:23
Observe that the prayer of other people is just a prayer, but the prayer of a poor man breaks through all barriers and storms its way to the presence of the Almighty. So Scripture says: “And it shall come to pass, when he cries unto me, that I will hear; for I am gracious” (Ex. 22, 26); also: “I will surely hear their cry” (Ibid. 22). David continues: “and poureth out his complaint before the Lord”, like one who protests against the judgements of the Almighty.’
Zohar, Terumah 15:5
When they begin to recite this benediction a voice is heard in all the heavens that are sanctified by the entrance of the Sabbath: “Blessed are ye, holy people, for that ye bless and sanctify on earth below, that thereby many supernal holy hosts may be blessed and sanctified above.” Blessed are they in this world and blessed are they in the world to come. The Israelites do not recite this benediction until they are crowned with the crowns of holy souls, as we have said before. Blessed is the people who is worthy of them in this world, so that it may merit them in the world to come.
Zohar, Achrei Mot 1:9
They continued: “Whenever the righteous are removed from the world, punishment is removed from the world and the death of the righteous atones for the sins of the generation. Therefore we read the section dealing with the death of the sons of Aaron on the Day of Atonement that it may atone for the sins of Israel. God says: Recount the death of these righteous ones, and it will be accounted to you as if you brought an offering on that day to make atonement for you. For we have learnt that so long as Israel are in captivity, and cannot bring offerings on that day, the mention of the two sons of Aaron shall be their atonement.
Zohar, Mishpatim 3:104
That body, however, undergoes great punishment before the Resurrection, for, because it was not worthy to bring forth an issue, it was put into the earth in the region which adjoins Arqa.1v. Zohar, Genesis 39b, 40a. There it lies for a while, then it is removed to this world, then back again: it has no rest, except on Sabbaths, festivals, and new moons.
Zohar, Emor 5:2
God shall come from Bozrah, because from there the world’s hosts went forth to war against Jerusalem, and they began to burn the Temple, and the children of Edom threw down the walls and destroyed the foundations.
Zohar, Bereshit 5:16
The Musaf contained a symbolism of the supernal point and of the Central Pillar, and therefore two letters were added in respect of it which were lacking in respect of the night, viz. the vau yod of vayikra (and he called). Herein is an allusion to the name of seventy-two letters, the tracing of the supernal crown.
Zohar, Noach 14:4
In order to obtain dominion over them, we come with a symbolic representation of the Divine name by means of the four plants, which we also take for the purpose of placating the Almighty so as to procure for ourselves a plenitude of sacred waters with which to pour a libation on the altar.
Zohar, Pekudei 4:25
AND WITH HIM WAS OHOLIAB, THE SON OF AHISAMACH, OF THE TRIBE OF DAN. Oholiab symbolized the “left side”, the side of Rigour. The Tabernacle was thus made out of the two sides and upheld by both, so as to be a combination and a balancing of the Right and the Left.’
Zohar, Beshalach 10:5
This is that Living Creature to which all Hayoth are linked, as each is also to each, all moving and swimming in the sea, concerning which it is written: “This is the great and wide sea, wherein are things creeping innumerable, both small and great beasts” (Ps. 104, 25).
Zohar, Mishpatim 3:149
But mark this. It is written: ‘And God saw everythlng that he had made, and, behold, it was very good,’ (Gen. 1, 31), and “good” here has been interpreted to refer to the angel of good, and “very” to the angel of death..1v. Midrash Rabba, in loco. Now the Holy One has prepared a remedy for all ills.
Zohar, Achrei Mot 5:4
R. Jose taught: Verily it is as the Holy Lamp (R. Simeon) explained the verse, “He hath made everything (kol) beautiful in its time (be’itto)”; that is to say, “He hath made kol (Yesod) beautiful in ‘eth (Malkuth), and none should interpose between them”; and therefore Aaron was warned that he should not come at every “time” into the Sanctuary, but only with zoth.’
Zohar, Yitro 1:19
Said R. Simeon to R. Eleazar, his son: ‘Concerning this, it is written: “Let all peoples praise thee, O Lord; let all peoples praise thee.” Then R. Eleazar came and kissed his hand. But R. Abba wept and said: ‘A father pitieth his children. Who will pity R. Eleazar and bring his words to completion except he have the Master’s pity? How happy can we consider ourselves that we were privileged to hear these words so that we shall not be ashamed of our ignorance in the world to come! ‘
Zohar, Yitro 11:9
But when the faces of men are serene, and they are in their normal state, their shapes and lineaments reveal to the wise the inner thoughts and propensities of the mind.