Zohar, Mishpatim 3:110

He wept, and then began again. ‘It is written: “Go forth, O ye daughters of Zion, and behold King Solomon in the crown wherewith his mother crowned him in the day of his espousals, and in the day of the gladness of his heart” (S.S. 3, 11). This verse has already been properly interpreted, and yet we may still ask, How is one to understand the words, “Go forth and behold King Solomon”? This title, we know, refers to the King of Peace,1v. Zohar, Genesis, 29a. and who can behold Him who is high above the heavenly hosts in a region which “no eye hath seen apart from thee, O God” (Isa. 64, 3)? Him of whose glory the angels above ask: “Where is the place of His glory?”

Zohar, Bereshit 12:9

and no man received prophetic inspiration from that source till Samuel came. Joshua derived prophetic inspiration from the majesty of Moses, as it is written, “thou shalt confer of thy majesty upon him” (Num. 27, 20); this, then, is the fifth grade. Nezah is the left thigh, the grade of Jacob, and therefore David came and united it with the right, as it is written, “bliss in thy right hand is Nezah״.

Zohar, Shmini 10:2

But was not David “a man of offerings”, and yet the land was established by him? This was because it is written of him, “the sure mercies of David”; as he clung to one quality, so did he cling to the other.

Zohar, Chukat 2:11

Therefore it was that whoever desired to confirm an undertaking took off his shoe and gave it to his neighbour. This was beforetime in Israel when they were pious and holy,

Zohar, Shemot 13:1

R. Simeon lifted up his hands and wept. ‘Alas,’ he said, ‘for him who will live at that time! Yet happy he who will live at that time! When the Holy One comes to visit the “Hind” (Israel), he will examine who it is that remains loyal to her at that time, and then woe to him who shall not be found worthy, and of whom it shall be said, “I looked and there was none to help” (Isa. 62, 23). Many sufferings shall then befall Israel.

Zohar, Shmini 4:14

As has been explained,’ he said, ‘this verse is spoken by the Holy One, blessed be He, in praise of the Community of Israel in His love and desire for Her, and therefore it is a married man who should utter the praises of the Holy One, blessed be He, and of the Community of Israel. For, since he cleaves to his spouse and devotes his affection to her, when he comes to serve before the Holy God he awakens another love, that of the Holy One, blessed be He, for the Community of Israel. And for this the Holy One blesses him and the Community of Israel blesses him.

Zohar, Noach 1:11

Consider this. From the day that the world was created, Noah was the first man fitted to be joined in union with the ark and to enter it, and until they were joined the world had not yet reached a stable condition. But once this had happened we read “From these all the earth was overspread” (Gen. 10, 32). These words are analogous to the expression “And from thence the river parted” (Ibid. 2, 10), of the Garden of Eden, which indicate that from this point there was a parting and diffusion of progeny into all quarters of the world.

Zohar, Vayeshev 9:2

But although David knew that they were impatient for his death, yet he rejoiced to hear them speak thus on account of his son, who would take his place in carrying out the command to build the House. David thus commenced to sing its praises and said: “Jerusalem that art builded as a city that is compact together” (Ibid. 122, 3).

Zohar, Shemot 11:7

R. Eleazar took from R. Jose the feathers, smelt them, and lo, blood issued from his nostrils. Said he: ‘Verily, three great rulers are now at Rome, and are about to bring evil upon Israel through the Romans.’ Then he took the feather of the left wing, smelt it, and behold, black fire burst from it. He said: ‘The power of the Egyptians is coming to an end; a Roman king is about to pass through the whole land of Egypt, appoint governors over it, and destroy buildings and erect new ones.’ Then he threw the feathers on to the ground, and the three which were from the right wing fell on that which was from the left wing.

Zohar, Vayakhel 11:26

There it tarries until all those legions accompany it into the fifth heaven, the chief of which is Gadriel. This angel is in charge of the wars waged among the nations, but as soon as the prayer arives there a trembling seizes him with all his hosts so that their strength is enfeebled; and they come forward and bow down to the prayer,

Zohar, Balak 7:5

He then cited the verse: “And thou shalt make a table of acacia wood” (Ex. 25, 23), and again, “Thou shalt put upon the table shew bread”, etc. ‘God desired all those holy vessels to be made in order that the holy spirit might be drawn down from heaven to earth. Similarly the wicked Balaam prepared one for the other side, with bread which is called “abominable bread”.

Zohar, Mishpatim 3:148

It is as we have said, that it has a higher significance, he being “another” and also the “last”. Now the stone rolls in the basket (i.e. there is a difficulty). First, why is he called “another” when the whole building (of the conjugal relationship with the first husband) has been destroyed and turned into dust? And then, why is he called “the last”? If he is the right person, well and good, but if not, there will be another development (and he will not be the last).

Zohar, Behar 2:4

and when closely scrutinized, both are found to be one. ‘In this rest of the land slaves are also required to partake. Hence it is written, “In the seventh year he shall go out free for nothing” (Ex. 21, 2).

Zohar, Vayeshev 5:4

The time, however, will come for the moon to resume her primordial light, and in allusion to this it is written: “Behold, my servant will prosper.” That is to say, there will be a stirring in the upper realms as of one who catches a sweet odour and stands alert. “He shall be exalted”, from the side of the most exalted luminaries;

Zohar, Vayera 6:14

And as Abraham prepared the means of purification for men in such a state, so did Sarah for women. The reason why Abraham did this was because he was himself pure and is designated “pure” (as it is written, “Who can bring forth a pure one from one impure?” (Job 14, 4), which is a reference to Abraham, who was born of Terah).

Zohar, Vayigash 6:1

The Judean then followed with a discourse on the text: And thou shalt eat and be satisfied, and bless the Lord thy God (Deut. 8, 10). ‘Have we not to bless God’, he asked, ‘before we eat? Indeed, we have to get up early in the morning and recite His praises in proper order, and bless His name before we are allowed to salute any living person. Scripture also says: “Ye shall not eat with the blood” (Lev. 19, 26), implying that it is forbidden to eat before pronouncing a benediction to one’s Master. But the truth is that other benedictions are mainly concerned with the declaration of the unity of God,

Zohar, Introduction 12:45

Therefore the child was named Habakkuk, and it was he who said: “O Lord, I have heard the report of thee, and I am afraid” (Habak. 3, 2), that is to say, I have heard what happened to me, that I tasted of the other world, and am afraid. He then commenced to supplicate for himself, saying, “O Lord, Thy work” which Thou hast accomplished for me, “in the midst of the years”, I pray, “let its life be”. For he who is bound up with the cycles of past years has life bound up with him. “In the midst of the years make it known”, to wit, that stage in which there is no life.’

Zohar, Vayishlach 9:1

AND ESAU RAN TO MEET HIM, AND EMBRACED HIM, AND FELL ON HIS NECK AND KISSED HIM; AND THEY WEPT. The word zavaro (his neck) is used here instead of the more usual zavorav; while dots are placed over the letters of the word vayishoqehu (and he kissed him). Said R. Isaac: ‘Many are the methods by which the Scripture conveys recondite allusions, yet with a common purpose.

Zohar, Vayishlach 3:25

Note the words of Jacob’s prayer: O GOD OF MY FATHER ABRAHAM, AND GOD OF MY FATHER ISAAC, O LORD, WHO SAIDST UNTO ME: RETURN. Various strands are here fitly interwoven. “O God of my father Abraham” symbolises the Right; “God of my father Isaac” symbolises the Left; while by the words “Who saidst unto me” Jacob interwove himself between the two.

Zohar, Vayigash 5:4

King David therefore guarded himself so that the side of the unclean spirit should not obtain dominion over him. For the first sixty breathings less one are symbolic of heavenly life, of sublime breathings on high, on which life proper depends; they represent the mystery of life. But beyond that number they are associated with death.

Zohar, Beshalach 3:2

The answer is that they were spoken of-not only here, but in many other places (e.g. Ex. 32, 1, 35)-as “the people” because of the “mixed multitude,’ which went out with them.’

Zohar, Vayakhel 3:4

He looks on the way at the faces of those who come within his sight, from the time they carry the dead body out from his house to the place of burial until they return to their homes. It is on their account that he brings about the untimely death of many people. Regarding this it is written: “But there is that is swept away without justice” (Prov. 13, 23). For he, the Angel of Death, ascends and brings accusations and recounts man’s sins before the Holy One, blessed be He, so that the man is brought to judgement for those sins, and is removed from the world before his time.

Zohar, Balak 15:12

R. Eleazar then discoursed on the verse: “Who is among you that feareth the Lord, that hearkeneth to the voice of his servant” (Isa. 50, 10). ‘This verse’, he said, ‘has been explained by the Companions to refer to one who is accustomed to go to synagogue to pray and one day does not come. Then God inquires of him, saying:

Zohar, Mishpatim 3:116

Thus the Tree is turned upside down: what was above is now below, and what was below is now above.

Zohar, Vayigash 5:1

R. Judah and R. Jose once met together in K’far-hannan, and whilst they were sitting in the inn there entered a certain man who had come with a laden ass. R. Judah was then saying to R. Jose: ‘Tradition tells us that King David used to sleep fitfully, like a horse. If so, how did David sleep till midnight, and not wake when a third of the night was passed?’

Zohar, Vayakhel 15:5

If that be so, it was said, does it not betoken an inadequate degree of security? Not so, it was answered. On the Sabbath there is protection for the holy people, and the Holy One, on the entrance of the Sabbath, decorates every member of Israel with a crown-a holy crown, which every wearer must cherish and guard. Now, although the malignant spirits do not then frequent inhabited places, they often appear to a man that walks alone, and then his “lucky star” (mazzal) deserts him. It is therefore incumbent upon a man to decorate himself with the holy crown and to guard it.

Zohar, Achrei Mot 1:1

(Lev. 16:1) "And Hashem spoke to Moses after the death of the two sons of Aaron... and Hashem said to Moses". Rabbi Yehuda comments: Since the verse says, "And Hashem spoke to Moses," what need is there to repeat "and Hashem said to Moses, Speak to your brother Aaron...?" The first statement should have sufficed. We learn that it is written, "And Hashem (lit. 'He') called to Moses and (lit. 'Hashem') spoke to him" (Lev. 1:1) and also, "And He said to Moses, Come up to Hashem" (Shemot 24:1). It has already been established that the discourse here represents one level (Malchut). Afterwards, the words, "AND HASHEM SPOKE TO HIM" OR "COME UP TO HASHEM" represent another level (Ze'er Anpin). Here too in our text, "And Hashem spoke to Moses" represents one level (the level of judgment referred to as "speaking") and afterwards the verse, "And Hashem said to Moses, Speak to your brother Aaron" represents another level, (the quality of Mercy, which is "Saying") which reveals that they carry one equal scale and all are joined from one source.

Zohar, Kedoshim 10:1

We have learnt that it is forbidden to a man to gaze at the beauty of a woman1v. T. B. Berachoth, 24a et passim. lest evil thoughts should be provoked in him and he should be incited to something worse.’ When R. Simeon went through the town, followed by the Companions, if he saw a beautiful woman he used to lower his eyes and say-to the Companions, Do not turn.

Zohar, Mishpatim 3:234

and even death, which until that time was connected with the “other side”, will thenceforth be from Him directly, for those who have not yet experienced physical death, and He will raise them immediately; for nothing of that filth of sin which is the cause of death will remain in the world, and there will be a new world, fashioned and perfected by the hands of the Holy One, blessed be He.

Zohar, Nasso 5:3

And, in fact, it is not judgement that the priest executes in this matter, but, on the contrary, he promotes peace in the world and increases lovingkindness. For should the woman be found innocent, the priest will have promoted peace between them, and, moreover, she will conceive a male child,1Cf. T. B. Sotah, 26a. which is also a means of bringing peace. Should she, however, not be found innocent, it is not the priest that will have doomed her, but it will be the Divine Name which she invoked falsely that will have probed and doomed her.

Zohar, Miketz 2:1

R. Hiya opened a discourse on the text: The king by justice establisheth the land; but he that exacteth gifts overthroweth it (Prov. 29, 4). ‘When God’, he said, ‘created the upper world, He so constituted it as to send forth celestial radiations in all directions, and He created the upper heaven and the upper earth in such a way that they should provide for the sustenance of the lower denizens.

Zohar, Yitro 5:7

This, however, only refers to the baldness which occurs on the forehead, at the spot where the phylactery is put on. Otherwise, it is not so. He is not deceitful, but is given to backbiting and insinuation. He is occasionally sin-fearing. He is under the sign of the letter Zain when it includes the letter Yod.

Zohar, Introduction 12:20

That light is the sacred and hidden temple (Hekal) wherein is concentrated that divine essence from which all the worlds draw sustenance, and all divine hosts are nourished and so subsist.

Zohar, Beshalach 12:17

The word “removed”, in this sentence’, he said, ‘implies that there was a movement from Grace to Severity, for the time had arrived for the Holy One to clothe Himself with judgement.’

Zohar, Vayera 11:3

R. Eleazar said: ‘Woe to the guilty who are steeped in ignorance and refrain not from sin. Now, seeing that the Holy One, whose acts are truth and whose ways are justice, nevertheless does not execute His designs in the world before He reveals His intent to the righteous, so as not to give occasion to mankind for censuring His acts, how much more must the sons of men be on their guard so to act as not to leave any room for others to spread evil rumours against them. So it is written: “And ye shall be clean before the Lord and before Israel” (Num. 32, 22).

Zohar, Ki Teitzei 1:12

As for what the sages of the Mishnah said to them that a raped wife is permitted to remain with her husband, permission and prohibition in the Mishnah speaks only of human matters and a woman who is from the Tree of Knowledge of Good and Evil. But the case of a woman who is from the Tree of Life is not as that of those {from the aforementioned tree}, since whoever is from the Tree of Life is a righteous person with whom things are well. Of him it is said, "No evil shall happen to the just" (Proverbs 12:21), nor to his righteous wife. We learned that from Sarah in the house of Pharaoh that he had no permission to come near her.

Zohar, Balak 5:4

Said R. Jose: ‘If so, Balak was clever?’ He replied: ‘Certainly; and he had to know all the ways of that ox, as otherwise he would not have been able to practise his magic arts.’

Zohar, Kedoshim 3:9

The Companions have indicated the proper time of marital intercourse for all classes. He who desires to sanctify himself according to the will of his Master should not have intercourse save from midnight onwards, or at midnight, for at that time the Holy One, blessed be He, is in the Garden of Eden, and greater holiness is abroad, wherefore it is a time for a man to sanctify himself. This is the rule for the ordinary man. But students who know the ways of the Torah should rise at midnight to study and to join themselves with the Community of Israel to praise the holy name and the holy King;

Zohar, Introduction 12:44

so as to put again into him the breath of life through the power of the letters of the seventy-two names. And Elisha named him Habakkuk, a name of double significance, alluding in its sound to the twofold embracing, as already explained, and in its numerical value (H. B. K. V. K. =8. 2. 100. 6. 100) to two hundred and sixteen, the number of the letters of the Sacred Name. By the words his spirit was restored to him and by the letters his bodily parts were reconstituted.

Zohar, Shemot 13:34

After the twelve months that light will stand between heaven and earth in the land of Galilee, where Israel’s captivity began, and there will he reveal himself from the light of the “Bird’s Nest”, and return to his place. On that day the whole earth will be shaken from one end. to the other, and thus the whole world will know that the Messiah has revealed himself in the land of Galilee.

Zohar, Vayeshev 7:5

R. Hiya further discoursed on the text: In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed; then he openeth the ears of men, and by their chastisement sealeth the decree (Job 33, 15-16). ‘When a man retires to rest,’ he said, ‘it behoves him first to acknowledge the Kingdom of Heaven1i.e. to recite the Shema. and then to say a short prayer.

Zohar, Vaera 1:2

in order that their strength should be drawn from the sphere called ‘Ad1Tifereth. , which sustains the universe and binds it into an indissoluble whole.

Zohar, Bereshit 8:5

All this has for its purpose “to bring forth bread from the earth”, i.e. to provide, by virtue of the service offered to their Master by human beings, food and sustenance out of the earth for this world, so that the heavenly blessings should descend on mankind.

Zohar, Balak 9:1

R. Jose said: ‘It says, “Lord, when thou didst go forth from Seir the earth shook”. Why did it shake? Because it desired to return to chaos when it saw that God had offered the Torah to all peoples and they had not accepted it and only Israel was left, and it was thought that Israel would refuse like the other nations. When, however, they said, “We will do and we will hearken”, it became calm again.

Zohar, Vayera 3:4

Rabbi Akiva wept and said to him, Rabbi, teach Torah to me! Rabbi Eliezer opened his mouth about the works of the divine Chariot, a fire surrounded them both. The wise men said, From this we learn that we are not worthy; nor do we have the privilege. So they sat outside the gate. After everything was over, the fire disappeared.

Zohar, Lech Lecha 14:6

Therefore it is that King David lives for ever, and even in the days of the King Messiah he will be king, according to the dictum: “If the King Messiah will be from the living, David will be his name, and if he will be from the dead, David will be his name.”

Zohar, Nasso 5:7

But the inward significance of the water mentioned here is this. The Egyptians claimed to be the parents of the children of Israel, and many among the Israelites suspected their wives in the matter. So the Holy One, blessed be He, brought them to that place, where He desired to put them to the test.

Zohar, Mishpatim 3:39

When the time of each was arrived, the Holy One summoned it, saying: “Go, descend into such and such a place, into such and such a body.” But ofttimes it chanced that the soul would reply, “Lord of the world, I am satisfied to be here in this world, and desire not to leave it for some other place where I shall be enslaved and become soiled.” Then would the Holy One respond: “From the very day of thy creation thou hast had no other destiny than to go into that world.” At this the soul, seeing that it must obey, would descend against its will and enter into this world.

Zohar, Vayishlach 2:16

R. Jose said: ‘Divination and enchantment are two different arts of the same potency. Balaam made use of divination against Israel, as it says: “with divinations in their hand” (Num. 22, 7). Laban, on the other hand, used enchantments against Jacob, but neither of them succeeded. Hence Balaam said: “For there is no enchantment with Jacob, neither is there any divination with Israel” (Ibid. 23, 23), the first half of the verse alluding to the days of Laban, the other half to the time of Balaam himself.

Zohar, Ki Teitzei 3:2

In relation to mysteries of the Torah we have to employ an allegory. There is a soul that is the Matron, [Drawn from Malchut of Atzilut] and there is a soul that is a handmaid [Drawn from the world of Beriyah] such as in, "And if a man sell his daughter to be a maidservant" (Exodus 21:7). And there is a soul that is a common maid [From the world of Asiyah]. And so is man. There is a man who is a servant to the soul. Sometimes the soul goes by means of incarnation, [Because of a sin in the previous incarnation], "the dove found no rest for the sole of her foot" (Genesis 8:9), [The soul is not at rest due to this previous sin]. And the Evil Inclination chases it to enter that body, which is a maid to the Evil Inclination. It is a Jewish 'demon' and the soul is Yud {which is called} a Hebrew maidservant, in which this demon (Heb. שֵׁד) becomes Shadai, [Shed plus the letter Yud] because it kept the soul and repented through it, and with it blessed the Holy One, blessed be He, daily with 'Blessed (Heb. בָרוּך)', and with it sanctifies the Holy One, blessed be He, with 'Holy, holy, holy', and with it declares the unity of the Holy One, blessed be He, by Kriat Sh'ma.