Zohar, Yitro 7:1

The eyes. The eyes are connected with the symbolism of the letter Samech. There are varieties of colour and of form. A man whose eyes are evenly set is straightforward and free from guile.

Zohar, Beshalach 14:8

Rabbi Yehudah said: [Some of] those hailstones that came down were intercepted by Moses. Afterwards they reaped vengeance during the days of Joshua. And those that [still] remain are designated to come down upon Edom and her tributaries in the future to come. Rabbi Yose said: This is [the meaning of] that which is written: As in the days of your coming out of the land of Egypt will I show him wonders (Micah 7:15).

Zohar, Lech Lecha 18:2

EVEN TO BETHEL: to prepare his place and to combine “the South” and “Bethel” in a complete unity, since from the South to Bethel comprised the whole gamut of Wisdom.

Zohar, Mishpatim 3:111

Observe, however, that the text does not say “and the crown”, but “in the crown”, from which we learn that he who sees the Crown beholds also the loveliness of the King of Peace. Then again, “wherewith his mother crowned him”: She (the Shekinah) is sometimes called “Daughter”, and sometimes “Sister”, and here She is called “Mother”. And She is indeed all these. He who penetrates into this mystery has imbibed precious wisdom.

Zohar, Vaetchanan 8:4

The second compartment contains the passage commencing “And it shall come to pass when the Lord thy God bringeth thee”.’ R. Judah said: ‘This typifies the brain which opens out through fifty gates, which in turn correspond to the numerous places where the going forth from Egypt is mentioned in the Pentateuch

Zohar, Vayishlach 1:8

contains an allusion to the kindred term used formerly by David when he said: “For I was envious of the madmen (holelim)” (Ps. 73, 3). God thus said in effect to David: “As thou livest, since thou enviest madmen, thou thyself wilt yet be driven to play the madman”; and so it came to pass when he was brought before Achish and his life was in danger; he then “feigned himself mad (vayitholel) in their hand”, that is, he behaved like one of those madmen (holelim) whom he had once envied; and only then did the Shekinah come to his rescue.

Zohar, Mishpatim 3:140

and, conversely, if the second husband’s spirit is pushed out by that of the first one, it shows that the first one was destined to be her only mate..Hence, he who marries a widow “knows not that it is with the peril of his life” (Prov. 7, 28), for he knows not whether she is predestined to be his real spouse.

Zohar, Vayera 11:7

But just for this reason did the Holy One send Lot forth and deliver him: it was for the sake of Abraham, as it is written, “And God remembered Abraham, and sent Lot out of the midst of the overthrow” (Gen. 19, 29).

Zohar, Bamidbar 5:9

As for the compound “El-Shaddai”, this signifies the God who put a limit to the universe.1SHaDaY (Shaddai)=He who… enough; i.e. He who, at the proper moment, put a limit to the expanding universe at the Creation by the word of command: “Enough!”, v. T. B. Hagigah, 12a. Hence “How shall I curse, whom El hath not cursed?”. For, as the Head moves, so does the Tail.’1This is in reply to the question of R. Judah as to how men of other nations awake during the night.

Zohar, Nasso 15:1

R. Abba said: ‘We have learned that KoH (on this wise) is the name of the Power whence all judgements come into action. But when Hesed (Grace) is joined to KoH the latter is sweetened. Hence the priest, who is derived from Hesed, is entrusted with KoH to have it blessed and sweetened. Thus the command was “On this wise (KoH) ye shall bless”, that is, by the influence of Hesed ye shall fill with blessing and make sweet the power of KoH in its relation to Israel, so that Rigour should not prevail.

Zohar, Achrei Mot 1:2

R. Isaac opened his discourse with the text: “Serve the Lord with fear and rejoice with trembling.” We also read: “Serve the Lord with gladness, come before him with singing.” These verses seem to contradict one another. But the truth is that “Serve the Lord with fear” means that all service which a man renders to his Master should begin with fear and awe of Him, and through this fear he will come to perform the precepts of the Torah with joy.

Zohar, Noach 12:7

But, you may object further, the ark was exposed to full view in the midst of the world through which the destroyer was roaming. The answer is that this made no difference, since, as long as the face of a man is not seen by the destroyer, he has no power over him. We learn this from the precept given at the time of the Exodus, “and none of you shall go out of the door of his house until the morning” (Ex. 12, 22), the reason being that the destroyer was then abroad with power to destroy anyone who showed himself. For the same reason Noah withdrew himself and all under his charge into the ark, so that the destroyer had no power over him.’

Zohar, Vayakhel 3:16

Hence it is written of Noah, “and the Lord shut him in” (Ibid. 7, 16), in order that Noah should not show himself before the Destroying Angel, and should so not fall into his power.’ Now whilst the Companions were in concealment there died in the town thirteen men. R. Simeon said: ‘Blessed be the Merciful One for that the Angel of Death did not look in your countenances!’

Zohar, Balak 6:4

He then began a discourse on the verse: “When they go in to the tent of meeting they shall wash with water, that they die not” (Ex. 30, 20). ‘We learn from this text’, he said, ‘that one who is not careful on this point and appears before the King with soiled hands is liable to the death penalty. The reason is that a man’s hands are stationed in the highest heights.

Zohar, Bechukotai 10:2

He is like a king whose queen has offended him so that he has expelled her from the palace. What does she do? She takes the king’s son, his pride and his darling; and because the king is still fond of her he leaves him with her. When the king yearns for the queen and her son, he climbs up roofs and goes down steps to peep at them through chinks in walls, and when he obtains a glimpse of them he weeps behind the wall and then departs.

Zohar, Kedoshim 1:5

Woe to the wicked who are shameless and do shameless deeds, for which their children inherit an unclean soul from the unclean side. “Be not like a horse or a mule”, which are lustful above other creatures, for “they which have no understanding” fall a prey to the “dogs which are greedy and can never have enough” (Isa. 56, 11), and which are ready to “shepherd them that have no understanding” (Ibid.) into Gehinnom.

Zohar, Terumah 13:1

He then began to expound this passage as follows. ‘ “They shall take Me a heave offering.” Here we have displayed an inclusive union of the above with the below, for it does not say “They shall take a heave offering”, but “They shall take Me a heave offering”, which denotes a fusion of the upper with the lower spheres.1i.e. Tifereth with Malkuth.

Zohar, Shemot 4:2

Said R. Isaac: ‘Was not that exile the fulfilment of a divine decree?’ R. Hiya said in reply: ‘That makes no difference, inasmuch as the decree did not mention Egypt in particular, only saying: “Thy seed shall be a stranger in a land that is not theirs” (Gen. 16, 16)- not necessarily Egypt.’

Zohar, Lech Lecha 7:3

R. Simeon replied: If you think that Terah left Ur of the Chaldees in order to repent of his past life, you are mistaken. The truth is that he was running away for his life, as his fellow-countrymen wanted to kill him. For when they saw that Abram was delivered (from the fiery furnace) they said to Terah, “It is you who misled us with those idols of yours”, and it was through fear of them that Terah left. When he reached Haran he did not go any further, as it is written, “And Abram went as the Lord had said to him, and Lot went with him”, but Terah is not mentioned.

Zohar, Noach 14:5

He further told us that on the New Year there is in the world “a first stirring”. What is meant by “a first stirring”? This is the lower-world tribunal which bestirs itself to bring the world to judgement, as God then sits in judgement over the world.

Zohar, Introduction 4:4

He further graved within the sacred and mystic lamp a mystic and most holy design, which was a wondrous edifice issuing from the midst of thought. This is called MI, and was the beginning of the edifice, existent and non-existent, deep-buried, unknowable by name. It was only called MI (Who?). It desired to become manifest and to be called by name. It therefore clothed itself in a refulgent and precious garment and created ELeH (these), and ELeH acquired a name. The letters of the two words intermingled, forming the complete name ELoHIM (God). (When the Israelites sinned in making the golden calf, they alluded to this mystery in saying ‘Eleh (these are) thy Gods, O Israel’ (Exod. 32, 4).)

Zohar, Beshalach 15:18

R. Jose said that the words “this song to the Lord” refer to the “river that issues forth from Eden” (Gen. 2, 10), from which all the abundance of oil issues to kindle the lights; whereas the words “I will sing unto the Lord” (Ibid.) refer to the Supernal Holy King.

Zohar, Bechukotai 1:3

R. Jose said: ‘God said to Israel, “Remember now (I pray you)”. We cry every day with tears and wailing, “Remember, O Lord, what is come upon us” (Lam. 5, 1), “Remember, O Lord, against the children of Edom” (Ps. 137, 7), and He says to us, “I pray you, remember now”, and we pay no heed; therefore when we cry He pays no heed to us.’

Zohar, Tazria 10:3

Also, “there is no rock (zuR) like our God”, or, as we may translate, “no fashioner like our God”, as explained elsewhere; for the Holy One, blessed be He, shapes a form within a form, and finishes it and breathes into it the breath of life and brings it out into the open.’

Zohar, Chayei Sara 3:8

And because Abraham and Sarah kept afar from the serpent, Sarah obtained life eternal for herself, her husband and all her descendants after her, who were bidden to “look unto the rock whence ye were hewn, and to the hole of the pit whence ye were digged” (Is. 51, 1). Hence the Scripture says, “and the life of Sarah was, etc.”, a formula not used in the case of Eve or any other woman. For Sarah attached herself throughout to life, and thus life was made her own.

Zohar, Vayigash 5:15

R. Eleazar then discoursed on the verse: O Lord, God of my salvation, what time I cry in the night before thee (Ibid. 88, 2). ‘King David’, he said, ‘used to rise from his bed at midnight and study the Torah, and sang praises and hymns so as to cause joy to the King and the Matron. And this promoted the joy of faith throughout the earth.

Zohar, Miketz 5:20

Observe that Joseph gained this world and the world to come in virtue of his determination to join himself to a God-fearing wife, as expressed in his words: “How can I do this great wickedness, and sin against God?” (Gen. 39, 9). For this he rose to be a ruler in this world and gathered money for Israel,

Zohar, Lech Lecha 17:10

He then found that it was requisite for him to test himself and endow himself with grades, so he went down to Egypt. There he preserved himself from being seduced by those bright essences, and after testing himself he returned to his place: he “went up” from Egypt literally, strengthened and confirmed in faith, and reached the highest grade of faith.

Zohar, Beshalach 14:17

AND ISRAEL SAW THE GREAT HAND WHICH THE LORDS DID UPON THE EGYPTIANS. They had seen how God had smitten the Egyptians even before this; but only now did they behold the Hand of full five fingers, which hand is called “great” because it includes other “five fingers”, namely those of the Left Hand, as we have already made clear, and every “finger” symbolizes many Divine powers and signs, by means of which all the grades of inimical celestial powers were brought to nought; and it is of this that the Israelites had a revelation at that moment by the sea shore.

Zohar, Shmini 1:3

R. Hiya said that the Oral and the Written Law together preserve mankind, as it is written: “Let us make man in our image, according to our likeness”-“image” having reference to the Masculine and “likeness” to the Feminine; and for this reason the Torah commences with the letter Beth (=2), as already explained.

Zohar, Emor 11:3

AMONG HIS PEOPLE: that is to say, this is a disgrace, a defect among his people. FOR I AM THE LORD WHICH SANCTIFY HIM: I am He that sanctifies him every day, and therefore he must not spoil his seed nor must any blemish be found in him. He must be holy throughout, so that the Holy One may be served by a holy one.

Zohar, Yitro 14:3

We have a boraitha to the same effect. R. Jose once said: ‘One day I stood before R. Judah the ancient. I asked him to explain to me the meaning of the words: “And he (Jacob) was afraid, and said, How terrible is this place!” What did he see there to call it terrible? His answer was: “Jacob saw manifested in that region the consummation of the holy faith, which corresponded to the reality above. And any place where such a consummation is revealed is called ‘terrible’.”

Zohar, Achrei Mot 5:5

Once when R. Eleazar was studying with his father he said to him: ‘It is written of the sons of Aaron that a fire went forth from the Lord and consumed them, and also of the assembly of Korah that a fire went forth from the Lord and consumed them (Num. 16, 35). Were they then in the same category?’ R. Simeon replied: ‘There is a difference, because of the assembly of Korah it says that “they perished from the congregation”, but this word is not used of the sons of Aaron.’

Zohar, Vayeilech 2:2

‘AND HE SAID TO THEM, I AM AN HUNDRED AND TWENTY YEARS OLD THIS DAY. This bears out what R. Eleazar said, that the sun illumined Israel for forty years and was then gathered in, and the moon commenced to shine.’ R. Simeon said: ‘This accords with the verse: “There is that is destroyed without justice” (Prov. 13, 23), which has caused some difficulty to the Companions.

Zohar, Miketz 6:16

Now, as for the “paths”, they denote the paths that proceed from on high and are all gathered into the single covenant which is named ‘peace”, meaning the peace of the household, and which carries those paths into the great ocean when it is agitated, and so gives it peace.’ Observe that Joseph embodied the covenant of peace, and in consequence became ruler over the land of Egypt. Jacob, being deserted by the Shekinah, knew nothing of this, but nevertheless he had hopes1This is a play on the term sheber=corn, which by a change of the diacritical point becomes seber=hope.

Zohar, Bechukotai 8:1

AND I WILL SET MY TABERNACLE AMONG YOU. My tabernacle” (mishcani) means the Shekinah; the word can also be rendered “my pledge”, which was taken back for the sins of Israel. Once a man was very fond of a friend of his and said to him: I am so fond of you that I am going to stay with you. Said the other: How do I know that you will stay with me? So he took all his most precious belongings and brought them to him, saying: Here is a pledge to you that I shall never leave you.

Zohar, Vayakhel 13:2

The following is the explanation. Immediately on the entrance of the Sabbath, proclamation is made in all the heavens, saying: Make ready, O ye Chariot teams and legions, to meet your Master! Following this there comes forth out of the south a spirit that spreads itself over all those Chariot teams and legions of the side of the Right, who are wrapt with it as with a garment. That spirit is thus called ” the solemn robe of the Sabbath”. Then the tables of this world are prepared in a certain Palace. Happy is the portion of the man whose table here below appears there properly laid, everything prepared in the best manner, according to his means, so that he has no cause to feel ashamed.

Zohar, Yitro 5:3

A man whose hair lies flat, yet is not sleek, is fearless and insolent. He has a strong desire to do good, for he perceives the beauty of goodness, but alas! his good intentions are never realized. In his old age he becomes God-fearing and pious. Great secrets are not to be entrusted to him, but he is safe enough with small ones. He can make much out of little and his words are listened to with respect. He is under the esoteric sign of the letter Zain, according to the scheme which our Master has taught us.

Zohar, Vayishlach 3:15

But those others, being possessed of light, could afford light to King David, who was beholden to them for light and for life, since of the dark side he had no life at all. Hence Isaac did not come into the reckoning. Why, it may be asked, was Joseph’s contribution greater than those of the other two together? It was because Joseph was reckoned the equivalent of the other two, since he was called “the righteous”, and he was better able than the others to illumine the moon, and hence he conceded to King David a greater share of life than all the others.

Zohar, Shemot 13:21

On the same day when that voice is heard throughout the world, a flame of fire shall appear burning in Great Rome (Constantinople); it will consume many turrets and towers, and many are the great and mighty who shall perish then. All shall gather against her to destroy her, and no one will have hope to escape.

Zohar, Bereshit 12:7

It is written “on his thigh” and not “on his thighs”; this is the fourth degree, by which no prophet was inspired till Samuel came, of whom it is written, “and also the strength (Nezah) of Israel, etc.” (I Sam. 15, 29). Thus he restored to its pristine strength that which was weak from the time that Jacob was injured by the guardian angel of Esau.

Zohar, Vayikra 1:3

There were large letters and small letters; the large letters came from the most high and hidden Temple (hekhal) and the smaller letters from another lower Temple; and both kinds were transmitted to Moses on Sinai,

Zohar, Vaetchanan 5:1

AND THE LORD SPAKE UNTO YOU OUT OF THE MIDST OF THE FIRE: YE HEARD THE VOICE OF WORDS, ETC. R. Eleazar said: ‘What is meant by “the voice of words”? It means, the Voice which is also called Utterance, because all utterance proceeds from it. Hence also it says “ye heard” [and not “saw”], because “hearing” corresponds to “utterance”.

Zohar, Mishpatim 3:91

They perceive not the many transmigrations and the many mysterious works which the Holy One accomplishes with many naked souls, and how many naked spirits roam about in the other world without being able to enter within the veil of the King’s Palace. Many are the worlds through which they revolve, and each revolution is wondrous in many hidden ways, but men neither know nor perceive these things! Nor do they know how the souls roll about “like a stone inside a sling” (I Sam..xxv, 29).

Zohar, Vaetchanan 1:3

Now it is a good counsel for a man that when he goes to his bed at night he should take upon himself the yoke of the heavenly kingdom with a perfect heart and hasten to entrust to God his soul. The reason, as we have explained, is that all the world then has a foretaste of death, as the tree of death is then present in the world, and all the spirits of men then leave them and ascend and are delivered to Him, but because they are given in trust they afterwards return to their places.

Zohar, Bamidbar 3:12

In all his deeds it behoves a man to imitate the celestial model, and to realize that according to the nature of a deed below there is a responsive stirring on high.’ R. Phineas, having heard this discourse, kissed R. Eleazar. He wept and laughed, saying: ‘Happy is my portion in this world and in the world to come.’

Zohar, Miketz 3:3

AND HE SENT AND CALLED FOR ALL THE MAGICIANS OF EGYPT AND ALL THE WISE MEN THEREOF, to wit, the bird-diviners. They all tried to make out the dream, but it baffled them.

Zohar, Beshalach 1:2

To explain this we must go back to the tradition which says that he was the son of the Shunammite woman who befriended Elisha, and that his name contains an allusion to Elisha’s words, “about this set time, according to the time of life, thou wilt embrace (hobeketh) a son” (2 Kings 4, 16). The promise was fulfilled, but the child subsequently died. Why? Because it was given to her and not to her husband; it came from the “feminine” region alone, and everything emanating from the feminine principle ends in death.

Zohar, Vayakhel 11:2

The body possesses twelve members that participate in rendering worship. These are the outer members of the body, but there are also twelve inner members whose act of worship is of benefit to the spirit. For this is the inner and precious worship of the Holy One, blessed be He, as expounded among the mysteries taught by R. Simeon, and as belonging to the mysteries of supernal wisdom known to the Companions, happy is their portion!

Zohar, Vayera 2:11

And (Abraham and Yitzchak) stand over the soul. As it is written, "And he lifted up his eyes and looked" (the soul) "and lo, three men stood over him." The "three men" are the patriarchs, Abraham, Isaac, and Jacob, who stood by him, observing the soul and the good deeds it has performed. "...and when he saw them, he ran to meet them from the tent door, and bowed himself toward the ground," because he saw the Shechinah of His Blessed Glory with them. Hence, it is written, "...therefore do the young maidens love you" (Shir Hashirim 1:3). (These are the Patriarchs).

Zohar

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