Zohar, Mishpatim 2:5

Seeing that Sabbath is an only daughter, and that she is the mate of the Righteous one, what is meant by the words in our text, “if he take him another wife”?’ He replied: ‘These words refer to the weekdays.’ ‘What do these symbolize?’ he asked. ‘These’, he said, ‘are the bondmaid who is the body of the only daughter.

Zohar, Noach 14:3

He replied: ‘The place where we live is indeed only a little hamlet, but all its inhabitants diligently study the Torah under the guidance of a learned teacher, R. Isaac the son of Jose by name, of Mehozah, who every day gives us some fresh explanation of points in the Torah. Regarding this festival, he explained that this is the fitting period for Israel to obtain dominion over the chiefs who have charge of the nations of the Gentiles, and who are called by them “the proud waters” (Ps. 124, 6).

Zohar, Mishpatim 3:219

Another thing did Solomon see in his wisdom, for it says concerning Shimei that “he came forth (yoze yazo) and cursed” (2 Sam. 16, 5), suggesting that there were two “comings forth”: one from the house of study in order to meet David and abuse him, and the second from Jerusalem to Gath to meet his servants (I Kings 2, 40); one to meet a king and the other to meet his own servants. And Solomon saw by means of the Holy Spirit the second “coming forth” of Shimei, and concerning this he said to him: “It shall be that on the day thou goest out, and passest over the brook Kidron, thou shalt know for certain that thou shalt surely die” (I Kings 2, 37).

Zohar, Miketz 5:6

Hence “he revealed the secret to Daniel in a vision of the night”, that is to say, one of those grades revealed to him the dream and its interpretation. But Joseph divined the higher grades out of the words of Pharaoh.

Zohar, Shemot 13:35

and all who are diligent in the study of the Torah-and there shall be few such in the world-will gather round him. His army will gain in strength through the merit of little infants at school, symbolized by the word ephroah-“young bird” (cf. Deut. 22, 6). And if such will not be found at that time it will be through the merit of the sucklings, “the eggs” (Ibid), “those that are weaned from the milk, and drawn from the breasts” (Isa. 22, 9), for whose sake the Shekinah dwells in the midst of Israel in exile,

Zohar, Toldot 6:4

"The daughter of Betu'el" means the daughter (Heb. bat) of El. Rav Huna disagreed with this. He said that Betu'el is not (one of Malchut's name). I have been to distant lands, and heard there that this is the name of the bone of the spine. Of all the bones this one remains in the grave. It is called 'Betu'el the deceitful'. I asked about it, and they said that its shape resembles a head of a serpent, which is deceitful. And that more than any other bone in the body, this bone is deceitful.

Zohar, Chukat 6:3

"And there was no water for the community" (Numbers 20:2). As behold the higher Well and the lower well departed. Afterwards, the Right Arm was broken, as it is written (Numbers 20:24), "And Aharon shall be gathered to his people." And afterwards the Sun was darkened, as it is written (Deuteronomy 32:50), "And die on the mountain, etc. and be gathered unto your people, etc." The forearm of the Right Arm was broken; and the Body, which is the Sun, was darkened.

Zohar, Emor 13:4

and thence diverse paths through all the worlds.

Zohar, Bereshit 7:1

AND GOD SAID, LET THE WATERS FLOW: The word flow (yikavvu) implies that they were to go in a line (kav) so as to take a straight path. For from the first mystic point the Whole issues in secret, until it reaches and is gathered in to the supernal Palace, and from there it issues in a straight line to the other grades, until it comes to that place which collects the whole in a union of male and female; this is the “Life of worlds.”

Zohar, Vayakhel 5:17

Now, you exalted saints who endure bodily affliction in wandering from place to place for the sake of the Holy One, blessed be He, how much more are you worthy that miracles and acts of redemption should be performed for you, and that you should win the life of the world to come!’ They then proceeded on their journey together, and R. Abba then opened a discourse on the text: “Take ye from among you an offering unto the Lord, whosoever is of a willing heart let him bring it”, etc.

Zohar, Vaetchanan 8:10

We have learnt that he who loves the King does lovingkindness with all, and all the more so if he asks for no reward, which is a “kindness of truth”, through which he increases lovingkindness in the world. Hence this passage goes on, “Thou shalt love”.

Zohar, Vayakhel 7:9

and so the fish that swallowed him is, in fact, the grave; and so “Jonah was in the belly of the fish”, which is identified with “the belly of the underworld” (Sheol), as is proved by the passage, “Out of the belly of the underworld (sheol) cried I”. “Three days and three nights”: these are the three days that a man lies in his grave before his belly splits open.

Zohar, Vayikra 8:6

All this because a man who is not married is defective, and the holiness of the King flees from him.’

Zohar, Tzav 4:3

Hence it is requisite that the fire should never be quenched or allowed to become too feeble to break the force of this alien power: wherefore it says, “It shall not go out’. And the priest is to put fire upon it every morning at the time when his own side is in the ascendant in order to mitigate stern judgement and keep away chastisement from the world. Regarding this we have learnt that there is a “fire consuming fire”. The supernal fire consumes another fire, and similarly the fire of the altar consumes another fire. Therefore this fire must never go out, and the priest must trim it every day.

Zohar, Bereshit 15:4

Therefore it says: “See now that I, I am he, and Elohim is not with me”, of which it should take counsel, since it has no colleague and no partner, nor even number, for there is a “one” which connotes combination, such as male and female, of whom it is written, “for I have called him one” (Is. 51, 2); but this is one without number and without combination, and therefore it is said: “and Elohim is not with me”.’ They all rose and prostrated themselves before him, saying, ‘happy the man whose Master agrees with him in the exposition of hidden mysteries which have not been revealed to the holy angels.’

Zohar, Mishpatim 3:173

What is the significance of “be-mispar”? The Holy One, blessed be He, has a son, whose glory shines from one end of the world to another. He is a great and mighty tree, whose head reaches heaven, and whose roots are set in the holy ground, and his name is “Mispar” and his place, is in the uppermost heaven, and below that heaven are five firmaments, and all these firmaments take this name for his sake, as it is written, “The heavens proclaim (mesaprim) the glory of God” (Ps. XIX, I). Were it not for this “Mispar” there would be neither hosts nor offspring in any of the worlds.

Zohar, Introduction 14:13

It is in regard to this that David said: “Unless the Lord had been my help, but a little would have been wanting that my soul had dwelt in duma” (silence) (Ps. 94, 17). That is, if the Lord had not been my advocate, “it wanted but little, etc.” Only by the hairbreadth which is between me and the “Sinister Power” did my soul escape from the clutches of Duma

Zohar, Pekudei 4:23

The Holy One, blessed be He, thus bound him to Himself in heavenly love and affection, made him, as it were, steward of the House, so that he had only to order and the Holy One would execute that decree, as when he said, “and the ground shall open her mouth”, etc. (Num. 16, 30), and we are told, “And it came to pass as he made an end of speaking… that the ground did cleave asunder” (Ibid. 31); or again, as when he said, “Rise up, O Lord… Return, O Lord” (Ibid. 10, 35-36). It is thus written: “as they were counted (puqqad) under the commandment of Moses”, for it was under the command of Moses that the whole was accomplished and the sum of it counted. The word piqude (numberings) here contains an allusion to the message which God gave to Moses, saying: “I have indeed taken count (paqod paqadti) of you” (Ex. 3, 16). For it was Moses who constituted the voice that uttered the message which heralded the departure of Israel from exile.’

Zohar, Vayera 14:1

God said to Abraham, “Verily, the cry of Sodom and Gomorrah is great”, as much as to say: I have taken note of their behaviour towards their fellow-men, which causes all men to avoid setting foot in Sodom and Gomorrah. So it is written: “The stream made a chasm for strangers, so they are forgotten of the foot that passeth by; they are the poorest of men, they move away” (Job. 28, 4). The stream divided to swallow up any stranger who ventured to enter Sodom; for if anyone was detected offering food or drink to a stranger, the people of the town would cast him into the deepest part of the river, as well as the recipient.

Zohar, Mishpatim 3:79

All the holy souls which come down to this world to take up each its appropriate place in a human body array themselves with the souls of proselytes which they have appropriated, as we have explained; and they enter into the bodies of the holy seed of Israel wearing this garment to be served therewith in this world. When these garments draw to themselves the good things of this world these holy souls regale themselves with the aroma which they gather from the garments.

Zohar, Shmini 3:9

He answered: ‘From the incident of the concubine in Gibeah (Judges xx). For though the sinners there were Israelites, God was unwilling that other sinners of Israel should be the instruments for punishing them, and therefore numbers of them fell time after time until all the sinners in the attacking army had perished, and there were left in it only those more righteous ones who could more appropriately execute the work. And even righteous Israelites are made the agents only when the two worlds, the upper and lower, are evenly balanced, and at that time [of the incident of Gibeah] they were not evenly balanced.

Zohar, Noach 14:13

Afterwards, when Israel celebrate the Feast of Tabernacles, the “right side” is awakened on high, so that the moon may attach herself to it and her face may become completely bright. She then shares out blessings to all those presiding chiefs of the lower world, so that they may be fully occupied with their own portions, and not attempt to draw sustenance from the side from which Israel obtained their portion.

Zohar, Noach 14:12

So here on the Day of Atonement, since the evil serpent is occupied with the he-goat, the moon breaks loose from him, and earnestly pleads the cause of Israel, and watches over them like a mother over her children, so that the Holy One, blessed be He, blesses them from above and forgives their sins.

Zohar, Yitro 12:10

When they gaze at the person thus possessed, they mentally behold this form, and they observe in him two red, berry-like veins on the right side of the face, and three on the left. These are the symbolic letters of his type which shape themselves thus visibly in his face: one spherical and thin, the two others, also round, above it. The eyes of such a man are sunk deep in his head. The symbolic expression of these letters is as follows: The first vein is in the form of the letter Kaph, and the other two severally in that of Resh and Tau (Karet=to be cut off). The same letters are denoted by the veins on the left side of the face.

Zohar, Yitro 1:40

Balaam, again, was not converted at all, for the impurity of the “other side” clung to him. Yet even he saw something of the Divine and the Holy, although from a distance, through the mist of his impurity and attachment to the “other side”. For in the “other side” there is an admixture or outer ring of light which surrounds the darkness, as it is written: “A whirlwind came out of the north, a great cloud… anda brightness was about it” (Ezek. 1, 4).

Zohar, Vaetchanan 1:1

AND I BESOUGHT THE LORD AT THAT TIME SAYING, O LORD GOD, THOU HAST BEGUN TO SHOW THY SERVANT, ETC. R. Jose adduced here the verse: “And Hezekiah turned his face to the wall and prayed to the Lord” (Isa. 38, 2). ‘How great’, he said, ‘is the power of the Torah, and how it is exalted above all, since he who occupies himself with the Torah fears no adversaries either above or below, nor any evil haps of the world, because he is attached to the Tree of Life and eats therefrom every day.

Zohar, Bereshit 19:6

The Torah is the salvation of the world, and the Gentiles who did not accept it were left dry and parched. It is in this way that God created worlds and destroyed them, viz. those who do not keep the precepts of the Law; not that He destroys His own works, as some fancy. For why indeed should He destroy His sons, of whom it is written: behibar’am (when they were created) in this passage, which may be analysed into behe ‘beraam, “He created them by means of He” (symbolising the attribute of mercy)?

Zohar, Lech Lecha 13:2

The word “very” indicates that they saw in the box another figure; for when they took her out, they saw a figure in the box as before. Hence the Scripture repeats, AND THE PRINCES OF PHARAOH SAW HER, and on this account THEY PRAISED HER TO PHARAOH.’

Zohar, Introduction 11:5

This is implied in the verse, “For as the new heavens and the new earth, which I am making, rise up before me, etc.” (Ibid. 66, 22). It is not written “I have made”, but “I am making”, signifying continual creation out of the new ideas discovered in the Torah. Further, it is written, “And I have placed my words in thy mouth, and with the shadow of my hand have I covered thee, to plant a heaven and to lay the foundations of an earth” (Ibid. 51, 16). It does not say “the heaven”, but “a heaven”.

Zohar, Mishpatim 3:221

Was Shimei, then, a fool to accept an oath like this, which forbade David only to kill him with a sword, but not with a spear or arrow?

Zohar, Bamidbar 4:1

The same R. Phineas then quoted the verse: “The Lord is my light and my salvation, whom shall I fear?”, etc. (Ps. 27, 1). ‘When a man’, he said, ‘turns his eyes to the heavenly light, he will be illumined by the light that God will cause to shine upon him, and he will fear no one, either in the upper worlds or the lower. So Scripture says: “But upon thee the Lord will arise, and his glory shall be upon thee” (Isa. 60, 2); “The Lord is the stronghold of my life” (Ps. 27, 1), for when the Almighty takes hold on a man he will have no fear in the other world of any of the executors of judgement. So I,’ said R. Phineas, ‘having taken hold of thee and of thy father, have no fear of anything in this world or in the other world.

Zohar, Vayakhel 11:6

When night arrives proclamation is made, saying: Make yourselves ready, O ye rulers of the night-each one to his place! Similarly, when day breaks a proclamation goes forth: Make yourselves ready, ye rulers of the day-each one to his place! Each one thus, following the proclamation, is assigned his suitable place. The Shekinah then descends whilst Israel enter the Synagogue to offer praise to their Master in song and hymn.

Zohar, Mishpatim 3:59

These three manifestations of the Divine Grace shall “not be diminished” to the soul, if she be worthy; but if she be not so, then she will not be crowned with any of them: “If he do not these three unto her”-because of the soul’s unworthiness-“then shall she go out free without money (kesepk)” (V. 11). That is to say, the soul is then pushed away without yearning (kisupka) for union with the supernal light, and without the joy of possessing it.

Zohar, Toldot 1:4

The Torah contains all the deepest and most recondite mysteries; all sublime doctrines, both disclosed and undisclosed; all essences both of the higher and the lower grades, of this world and of the world to come are to be found there, but there is no one to fathom its teachings. Hence it is written: “Who can express the mighty acts of the Lord, or make the whole of his praise to be heard?” (Ps. 106, 2).

Zohar, Vayeilech 1:2

Three holy brethren accompanied them, Moses, Aaron and Miriam, and for their sakes God gave them precious gifts. All the days of Aaron the clouds of glory did not depart from Israel, and Aaron, as we have stated, was the right hand of Israel, and therefore it is written, “that caused his glorious arm to go at the right hand of Moses”: this refers to Aaron.

Zohar, Emor 11:1

1The first 23 lines of the Hebrew text are not found in our translation.HE SHALL NOT PROFANE HIS SEED AMONG HIS PEOPLE. Whoever discharges his semen without purpose will never be allowed to behold the divine Presence,1v. T. B. Niddah, 13a. and such a one is called wicked. This is not the case, however, if a man’s wife does not conceive; still, a man should pray that God should provide him a fitting vessel so that his seed should not be spoilt.

Zohar, Balak 4:2

and the spirit of the man to be tried is brought up by two officers, and placed near a pillar of flashing flame which stands there and which is kept in shape by a current of air blowing on it. Now if any have on earth studied the Torah and given original explanations, their words have been immediately reported to the members of the Academy. They all now come to see him.

Zohar, Korach 6:2

Hence, when judgements begin to assail the world from the side of the Left, the Right Hand must bring appeasement with the incense, which makes no sound.

Zohar, Vayakhel 1:12

Mark this. At the turn of the four seasons of the year a sound arises in the four quarters of the world through which the sinister side is stirred up, interposing between one sound and another, and at the same time obscuring the light that streams from on high. It is because the voice from above does not meet that from below that the left side is aroused and is able to insinuate itself between the two. That interposing sound is the sound or noise of war, the noise of the evil forces; and this is the meaning of the word bera’ah (in evil) (1v. supra.

Zohar, Beshalach 10:38

And when they bestir themselves the power of all those who have sway over them is shattered. The celestial chieftain of Egypt oppressed Israel with all manner of hardship, but after he was crushed the lower kings were crushed with him. Hence the words of Scripture, “for the Lord fighteth them in Egypt”, alluding to the celestial chieftains.’

Zohar, Yitro 11:12

MOREOVER THOU SHALT PROVIDE (lit. behold) OUT OF ALL THE PEOPLE, ETC.. Said R. Simeon: It does not say “thou shalt choose”, but “thou shalt behold”, namely, by means of the gift of inner sight of those characteristics which we have mentioned. All are indicated in this verse: “thou shalt look” refers to the hair; “of all the people” to the forehead; “for able men” to the face; “God-fearing” to the eyes; “men of truth” to the lips; and “hating covetousness” to the hands. All these are the signs by which to recognize men

Zohar, Terumah 14:6

So it is evident that we should not imagine that She (the Shekinah) is independent of our “rousings”, for there is no vibration above of any sort but is caused by those which take place in the midst of Israel below, as we have already pointed out in connection with the expression “in the time appointed, on our solemn feast day”; it is not merely a feast day, but our feast day; that is to say, we effect a movement in the higher spheres by our prayers. Therefore the holy people, who are crowned with holy crowns of souls in order to awaken rest and peace above, may not order judgement there, but, on the contrary, must all consciously and with exceeding great love awaken blessings both above and below.

Zohar, Vayakhel 12:9

Really it is insignificant, but it is called a “great cloud” when it obtains sway. Alternatively, it is called “great”, on account of its darkness, which is so intense that it hides and makes invisible all the sources of light, thus overshadowing the whole world.

Zohar, Vayakhel 5:8

TAKE YE FROM AMONG YOU AN OFFERING UNTO THE LORD. R. Judah discoursed on the verse: “Is it not to deal thy bread to the hungry…?” (Isa. 58, 7). ‘Happy’, he said, ‘is the lot of him who happens to meet with a poor man, as the poor man is a present that God has sent him. Whoever receives that present with a cheerful countenance, happy is his portion.

Zohar, Terumah 15:7

Here now is a mystery entrusted to the wise. At midnight on this night the Holy One is pleased to enter the Garden which is above. On weekdays at this time He enters the Garden of Eden which is below, in order to have joyous communion with the righteous who have their abode there; but on Sabbath He enters the Garden above.

Zohar, Bereshit 3:1

And the intelligent shall shine (Dan. 12, 3). This “shining” corresponds to the movement given by the accents and notes to the letters and vowel-points which pay obeisance to them and march after them like troops behind their kings. The letters being the body and the vowel-points the animating spirit, together they keep step with the notes and come to a halt with them. When the chanting of the notes marches forward, the letters with their vowel-points march behind them, and when it stops they also stop.

Zohar, Beshalach 7:1

THE LORD SHALL FIGHT FOR YOU AND YE SHALL HOLD YOUR PEACE. R. Abba discoursed here on the verse: If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day” (Isa. 58, 13). He said: ‘Blessed are the Israelites that of all nations the Holy One singled them out for fellowship with Him and gave them, out of love, the Torah and the Sabbath! The Sabbath, the holiest of days, the most restful, the most joyous! The Sabbath, which is equal in significance to the whole Torah, so that he who keeps the Sabbath keeps, as it were, the whole Torah.

Zohar, Lech Lecha 8:8

We see this from the case of Gehazi when driven out by Elisha. So, too, with Lot: as long as Abram was with him, he did not associate with the wicked, but as soon as he left him, what do we find? “So Lot chose him all the plain of Jordan”; and further, “and he moved his tent as far as Sodom”, the inhabitants of which “were wicked and sinners against the Lord exceedingly”.

Zohar, Shemot 8:14

“Look from the top of Amana, from the top of Senir and Hermon, from the lions’ dens, from the mountains of the leopards” (S.S. 4, 8), i.e. “Come with Me from the Sanctuary above! Look from the tops of those who are the heads of the “Sons of Faith” (amanah=emunah)! Behold, they are about to receive from the mountain Hermon My Torah, which will be their shield in exile! Come from the lions’ dens, the mountains of the leopards-the heathen nations who torment them with all manner of oppression”.’

Zohar, Vayera 5:17

It says further: “Who hath not lifted up his soul unto falsehood… he shall receive a blessing from the Lord” (Ibid. 4-5); that is to say, when he leaves this world his soul ascends furnished with good works which will enable him to obtain entry among the holy celestial beings, in accordance with the verse, “I shall walk before the Lord in the lands of the living” (Ps. 116, 9), for since “he hath not lifted his soul unto falsehood, he shall receive a blessing from the Lord, etc.”’

Zohar

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