Zohar, Yitro 11:5

The skin, covering all, corresponds to the firmaments which cover all things. And all these are merely garments to clothe himself withal, for within is the essential man. Everything below corresponds to that which is above. This is the significance of the words: “And God created man in His own image; in the image of God created He him.”

Zohar, Bereshit 4:5

Bohu, on the other hand, has shape and form, namely, stones immersed in the chasm of Tohu, but sometimes emerging from the chasm in which they are sunk, and drawing therefrom sustenance for the world. Through the form of their vestment they draw sustenance from above to below, and ascend from below above, and therefore they are hollow and strong.

Zohar, Mishpatim 3:226

When David says “A broken and contrite heart, O God, thou wilt not despise”, he indicates that the Holy One, blessed be He, does despise a proud and arrogant heart.

Zohar, Vaetchanan 14:1

1The first 12 lines of the Hebrew text do not appear in our translation.R. Simeon said: ‘When a man rises at midnight and gets up and studies the Torah till daylight, and when the daylight comes he puts the phylacteries with the holy impress on his head and his arm, and covers himself with his fringed robe, and as he issues from the door of his house he passes the mezuzah containing the imprint of the Holy Name on the post of his door, then four holy angels join him and issue with him from the door of his house and accompany him to the synagogue and proclaim before him: Give honour to the image of the Holy King, give honour to the son of the King, to the precious countenance of the King. A holy spirit rests on him and proclaims: “Israel in whom I will be glorified” (Isa. 49, 3),

Zohar, Lech Lecha 17:1

Again, the words “With my soul have I desired thee in the night” refer to the soul (nefesh) which has sway by night, while the words “with my spirit within me will I seek thee early” refer to the spirit (ruah) which has sway by day.

Zohar, Mishpatim 3:133

Now I have said that when the second spirit prevails over the first, the latter deserts the body. But whither goeth it? What becomes of it? Old man, old man, what hast thou done?.Thou didst intend to speak but little, and hast come as far as this! Thou hast entered a place into which no other human being has hitherto entered since the time of Doeg and Ahitophel, when four hundred questions were asked concerning a tower which was suspended in the air, and which no one could answer until Solomon came and made everything clear.1v. T. B. Sanhedrin, 106b.

Zohar, Tazria 1:1

AND THE LORD SPOKE UNTO MOSES SAYING, WHEN A WOMAN, ETC. R. Abba cited here the verse: “By night upon my bed I sought him”, etc. (S.S. 3, 1). ‘This verse’, he said, ‘is spoken by the Community of Israel who in the exile lies in the dust, in an alien unclean land, and therefore complains of her bed and beseeches “him whom her soul loveth” to deliver her from thence.

Zohar, Mishpatim 3:245

But, old man, old man, thou hast spoken of one whose work was in vain, and dost not observe that thou thyself hast uttered nought but vanity in all this discourse! For close on thy heels is a verse which overthrows all thy edifice, and thou imaginest that thou couldst swim the sea according to thy pleasure! What is this verse? “If the servant shall plainly say, I love my master, etc.”

Zohar, Bereshit 16:5

He replied: ‘It was just and right that he should be created in this way, because for his sake the Torah was created in which are inscribed punishments for the wicked and rewards for the righteous, and these are only for the sake of created man.’ They said: ‘Of a truth we have heard now what we never knew before. Certainly God created nothing which was not required.’

Zohar, Mishpatim 3:50

“acting towards her after the manner of daughters”, even as a father treats his beloved daughter, fondling and caressing her, and giving her presents.

Zohar, Vayera 3:10

Rabbi Yehuda said, when the soul of a righteous person wishes to leave, it feels happy, because the righteous is confident that he shall receive his reward as he dies. Therefore, it is written, "when he saw them, he ran to meet them,"- with happiness, as he welcomed (the Angels). Where? As we have learned, at "the tent door," where he "bowed himself toward the ground," toward the Shechinah.

Zohar, Balak 6:40

The boy then took the text: “It shall be that when ye eat of the bread of the land, ye shall offer up an heave offering unto the Lord” (Num. 15, 19). ‘This verse refers to the Omer of waving (tenufah).

Zohar, Yitro 2:1

AND JETHRO TOOK ZIPPORAH AND HER TWO SONS. Why are they called “her two sons” and not “sons of Moses”? R. Hiya said because she had brought them up. R. Eleazar, however, explained it differently, saying that because Moses had united himself with a supernal sphere of holiness (the Shekinah), it would have been irreverent to call them “his sons”, although they were in fact his sons, and later, when he had separated himself for the time being from the Shekinah, and went out to meet his father-in-law, we read: “And Jethro, Moses’ father-in-law, came with his sons” (v. 5).

Zohar, Bereshit 8:10

These four are all interlaced and intertwined in one another, to wit, ox, eagle, lion, man. Their activity is directed by four graven names, which they ascend to contemplate.

Zohar, Beshalach 12:16

R. Simeon said that the pillar of cloud by day represented Abraham (Mercy), and the pillar of fire by night, Isaac (Severity), both attributes being united in the Shekinah, through the agency of the grade mentioned by R. Abba.

Zohar, Introduction 12:36

“In the sight of the sons of men” alludes to the lower Gan-Eden where all the righteous abide, as spirits clad in a resplendent vesture resembling their corporeal figure in this world; this is meant by “in the sight of man”, i.e. presenting the likeness of the people of this world. They stay there for a time, then rise in the air and ascend to the celestial Academy, which is the Gan-Eden above; then they rise again and bathe in the dewy rivers of pure balsam, and then descend and remain below,

Zohar, Tazria 8:1

In the case of a female double the number of days is required, because, as stated above, the side of the left is predominant, and therefore it takes twice as long in the case of a female for the spirit to be united with the body.’

Zohar, Noach 14:9

Now as there is a symbolical attribution of members to the (supernal) Adam, so there is to the (supernal) Female, and so, too, there is the symbolism of another Adam under the moon, and also of a Female.

Zohar, Vayera 18:12

Observe that, as has been stated, even the generation of the Flood were punished with nothing else but with fire and water: cold water descended from above,whilst seething water bubbled up from below mingled with fire. They thus underwent the two punishments regularly meted out from on high; and so was Sodom also punished, namely, by brimstone and fire.’

Zohar, Vayeilech 3:2

When is this? From midnight onwards. And for what purpose? To be united with the Holy One, blessed be He, The answer is that Moses was speaking not for himself but for Israel.’

Zohar, Vaera 3:17

Observe that though all these supernal sides of which we spoke are united and bound up one with another, and form the foundation of things above and things below, yet is air (spirit) superior to them all, as it is the substance of all, without which nothing would live, and the soul exists only through the spirit, for if the air were to fail, even for a moment, the soul would not be. This is hinted in the words: “Also when the soul is without knowledge it is not good” (Prov. 19, 2): soul without spirit “is not good”, and cannot exist.

Zohar, Mishpatim 3:158

R. Levitas, from Kephar Oni, used to jeer and scoff at a person who married a woman of this sort, applying to her the words: “And she shall laugh at the last day” (Prov. XXX1, 25), meaning, the “last one” who unites himself with such a woman will be a laughing stock.

Zohar, Emor 2:5

and therefore the body should not be kept over night, because by night the unclean spirit spreads over the earth, seeking for a body without a soul to defile it further. Therefore the priest was warned “not to defile himself for the dead among his people”.’

Zohar, Vayakhel 3:2

For if he catches sight of any man he ascends on high, brings an indictment against him, makes a record of his sins, and demands judgement from the Holy One, blessed be He, and he does not budge from thence until he obtains sentence against that man, after which, having received due permission, he proceeds to take his life.’

Zohar, Pekudei 5:9

It was the same with the building of the Temple. The artisans having begun their work, it showed them what was to be done, as it were, before their eyes; it was traced out in their sight, and it completed itself of its own accord.’1v. Zohar, Gen. 74a.

Zohar, Vayera 9:9

Thus when the good tidings were brought to Abraham, it was that grade which brought them, as we have deduced from the fact that the word vayomer (and he said) is used without a specific subject in the passage “And he said, I will certainly return unto thee when the season cometh round.”

Zohar, Chayei Sara 7:5

Not so the days of the righteous. They have a permanent abiding. Thus we read “And the life of Sarah was” (vayihyu, lit. “and they were” or “remained”); similarly, “And these are the days of the years of Abraham’s life” (Gen. 25, 7). You may object that similarly in the case of Ishmael it is written, “And these are the years of the life of Ishmael” (Ibid. 17). Ishmael, howcver, had in fact repented of his evil ways, and the days of his life thus attained permanency.’

Zohar, Lech Lecha 7:8

(There are seven blessings in this passage) One, "And I will make of you a great nation"; two, "and I will bless you"; three, "and make your name great"; four, "and you shall be a blessing"; five, "And I will bless them that bless you"; six, "and curse him that curses you"; and seven, "and in you shall all families of the earth be blessed." And after he received these seven blessings, it is written, "So Abram departed, as Hashem had spoken to him." (Meaning he went) down to the world, as he was commanded to do.

Zohar, Vayeshev 10:3

Joseph was the symbol of the heavenly covenant, and so long as he was alive the covenant of the Shekinah remained with Israel in perfect harmony, but as soon as Joseph departed the covenant of the Shekinah together with Israel was plunged into captivity, as it says: “Now there arose a new king over Egypt, who knew not Joseph” (Ex. 1, 8). It was all fittingly ordained by Providence.

Zohar, Beshalach 10:15

Now all the supernal hosts and chariots are linked to one another, grades to grades, lower to higher, wheels within wheels: and a holy Hayah is over them all, and all the multitudinous hosts and powers are under her direction and control; when she moves they move, when she rests they rest.

Zohar, Shemot 13:51

and all its twelve tribes went into exile in the kingdom of Edom. The He also went into exile there, and therefore the exile was prolonged.

Zohar, Beshalach 4:10

AND THE LORD WALKED BEFORE THEM BY DAY. The expression “and the Lord” means the Holy One, blessed be He, and His Council. ‘This illustrates what we have been taught,’ said R. Isaac, ‘namely, that the Patriarchs were the Shekinah’s chariot. Abraham is indicated by the words “walked before them by day”; Isaac by “in a pillar of cloud”; Jacob by “to lead them the way”; and David by the words “by night in a pillar of fire”;

Zohar, Bereshit 9:6

When the moon was restored, the letters of meoroth (lights) were reversed to form imrath (word), as it is written, “the word (imrath) of the Lord is tried, he is a shield to those that trust in him” (Ps. 18, 31), i.e. He is a shield against all those evil spirits and demons that wander about the world at the waning of the moon, unto those that hold fast to their faith in the Holy One, blessed be He.

Zohar, Tazria 2:3

“Far above rubies is her price” (michrah, lit. selling): those who do not truly and wholeheartedly cleave to her she sells into the hands of other peoples, and they are removed far from those precious holy pearls and have no share in them.’

Zohar, Yitro 14:13

AND MOSES WENT UP UNTO GOD. Blessed indeed was Moses to have been worthy of this honour, to which the Torah herself testifies. Said R. Judah: ‘See what a difference there is between Moses and other men: “Going up” in regard to ordinary men means “getting rich”, “getting on”, in honours, in office, in rank, etc. But Moses “went up unto God”. Truly, he was blessed.’

Zohar, Chayei Sara 2:4

4. They have fallen and do not stand; the guilty have been erased from the book of likeness—who will demand justice for them, and who will sit in judgment over their account? Woe to them, woe to their lives, woe to their awareness (or: to their souls). Because of them it is said (Psalms 69:29): “Let them be blotted out from the book of life…”

Zohar, Mishpatim 3:109

The son of Yohai knows how to guard his way, and even when he does enter into the deep dangerous waters of the high seas he first looks round him to see whether he will be able to cross; but thou, old man, didst not so. Now, old man, as thou art arrived at this pass, do not weaken in thy efforts, do not give up! Sail to the right and to the left, to the length and to the breadth, down into the depth, and up into the heights! Do not be afraid! Old man, old man, have courage! How many giants hast thou battled with, and how many battles hast thou won!’

Zohar, Terumah 12:9

Thus her attendants bring Her in unto Him in silence. Why in silence? In order that no “stranger” (evil potencies) should participate in her joy.

Zohar, Tazria 9:3

3. For at the time when the holy nation gathers to remove the foreskin before entering the covenant, the Holy One, blessed be He, gathers all His hosts, and it is revealed that the foreskin must be removed above, before the establishment of the holy covenant. All the actions of Israel below stir up actions above, and at that time, the foreskin is removed from all the holy nation above. And to that foreskin, they prepare one item of earth to strengthen the foreskin in its place, as it is written: "And the serpent shall eat dust for its bread" (Isaiah 65:25) and "Dust you shall eat all the days of your life" (Genesis 3:14).

Zohar, Lech Lecha 10:18

And this altar, "he had made there at first," when the upper world, which is concealed from all other worlds, was created. And Michael the High Priest stands high and sacrifices upon it the offerings of the souls (of the righteous). And since the soul ascends there and rises up, it is written, "and there Abram called in the name of Hashem" (Gen. 13:4). The soul calls there and is attached to the bundle of life.

Zohar, Vayera 11:9

Lot dwelt only in one of these cities, not in all of them, but it was due only to his presence that they were not all destroyed before. And this, too, was not due to Lot’s own merits, but to the merits of Abraham.’

Zohar, Metzora 6:1

R. Judah and R. Isaac were once travelling together. They stopped at a certain field to pray, and then went on. R. Judah then commenced a discourse on the Torah, taking for his text: “She is a tree of life to them that lay hold of her and happy is every one that retaineth her” (Prov. 3, 18). ‘The “tree of life” is the Torah, which is a great and mighty tree. It is called Torah (lit. showing) because it shows and reveals that which was hidden and unknown; and all life from above is comprised in it and issues from it. He that “takes hold” of the Torah takes hold of all, above and below. “They that retain her” are those who put the profit of merchandise into the purses of students of the Torah; such become worthy of having a progeny of faithful prophets. Such, too, “retain” her from the beginning, which is Wisdom, to the “end of the body”, and become pillars of the faith.’

Zohar, Bamidbar 3:1

EVERY MAN WITH HIS OWN STANDARD, ACCORDING TO THE ENSIGNS…1There is here a lacuna in the text. This signifies the four camps of the Community of Israel, comprising the twelve tribes, forming twelve boundaries enclosing Her, all on the celestial model. Of this Scripture says: “Whither the tribes went up” (Ps. 122, 4), to wit, the twelve tribes, the twelve lower boundaries: “even the tribes of YH, as a testimony unto Israel” (Ibid.), inasmuch as of a truth YH is the attestor of Israel.

Zohar, Mishpatim 3:179

saying: “Awaken and sing, ye who dwell in the dust” (Isa. 26, 16). The first edifice of the world (of the pre-resurrection period) will be as refuse in comparison with the second edifice (of the post-resurrection period), for this last will be perfected according to the Divine plan.

Zohar, Mishpatim 3:209

-“in thine eyes” literally, as much as to say that David was conscious that he had sinned against the omnipresent and all-penetrating eyes of God. “That thou mightest be justified in thy words, and be clear in thy judgements” (Ibid.),

Zohar, Chayei Sara 3:6

It is for that reason that a he-goat is offered up on New-Moon days, namely, because that field has been estranged from the Divine King, so that no blessings from that King could rest upon it; so when the other king is enslaved to the field, we may apply the words, “for in the field he found her, etc.” (Deut. 22, 27).

Zohar, Shmini 4:21

Hence had Eleazar and Ithamar allowed any blemish to appear at that moment on their heads or their garments they would not have been delivered, for it was a time of judgement. So we have learnt that when a plague is rife a man should not apply himself to any undertaking lest he become a marked man. Hence it is written, “lest ye die. But let your brethren the whole house of Israel bewail the burning”, because they did not come from the side of the priests, and therefore would not be injured.’

Zohar, Behar 3:2

This yoke will not rest upon one who is subject to another, and therefore slaves are exempt from the yoke of the kingdom of heaven. And if they are exempt from this yoke, they are exempt from all the rest of the religion, and therefore Israel ate in Egypt “for nothing”.

Zohar, Mishpatim 3:235

To return to the word begapo: the Targum (Aramaic) translation of this is “by himself’, which is indeed correct. But gapo can also (in Aramaic) mean “wing”, and we may therefore connect it with the dictum that the whole world is sustained upon one single “wing” of the Leviathan.

Zohar, Vayigash 8:1

R. Jose opened a discourse on the subject of Elijah. ‘There were’, he said, ‘two men who dared to expostulate with God: Moses and Elijah. Moses said: “Wherefore hast thou dealt ill with these people?” (Ex. 5, 22); and Elijah said: “Hast thou also brought evil upon the widow with whom I sojourn, by slaying her son?” (I Kings, XVII, 20). Both used the term “evil” with the same recondite meaning.

Zohar

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