Zohar, Terumah 3:5

this is the hidden force behind the creation of the (lower).heaven and earth, and this is also the hidden force behind the building of the Tabernacle, which was erected in the likeness both of the world above and of the world below. This is the significance of the words: “that they take me a heave offering”: two grades1Yesod and Malkuth. become united as one in the Tabernacle which is the emblem of that union.’

Zohar, Yitro 14:9

Said R. Simeon: ‘What he said was perfectly true. All the applications signify one and the same thing, since they all have their root and fulfilment in the Holy One, and they are all practically equivalent.’ R. Jesse was deeply impressed by these words and said: ‘Now I see that this is indeed so. And I have also heard it on another occasion from the mouth of the Master.

Zohar, Vayakhel 11:10

Then the letters of the Divine Name that abide in the ethereal space soar upwards. That Divine Name is formed of twelve letters, and is the one by which Elijah flew to the ethereal regions until he reached heaven. This is indicated in the words that Obadiah spoke to Elijah, saying, “… that the spirit of the Lord (TETRAGRAMMATON) will carry thee….” For it was that Name by which Elijah flew upwards, and it is that Name that rules the ethereal space.

Zohar, Korach 7:6

Now those who have good works in this world, or reckoning or knowledge or wisdom, when they pass by to observe the sinners in Gehinnom and hear them crying out from the grade of Sheol, are not left there, but ascend aloft to the place of illumination and delight where God comes to have converse with the righteous in the Garden of Eden.

Zohar, Shemot 13:30

Then will he enter into one of the temples and behold there all the upper angels, who are called “the mourners of Zion” because they continually weep over the destruction of the Holy Temple. These angels shall give him a robe of deep red in order that he may commence his work of revenge. The Holy One will again hide him in the “Bird’s Nest” and he will remain there for thirty days.

Zohar, Vaetchanan 8:11

The fourth compartment contains the passage commencing, “And it shall come to pass if ye diligently hearken”. This passage contains the words, “Take heed to yourselves… and the anger of the Lord be kindled against you”, and this compartment typifies Might and stern judgement, and it comes from the side of the supernal Mother; for we have learnt that although She Herself is not judgement, yet from Her side issues judgement and force.

Zohar, Mishpatim 3:101

“Who can utter the mighty acts of the Lord? Who can show forth all his praise?” (Ps. 106, 2). The body of the first husband is not lost: on the contrary, it will have an existence in the time to come, for it has already suffered a sufficiency of punishment, and the Holy One never curtails the reward of any creature which He has created, except of those who have entirely left the faith and in whom was no good whatsoever, and those who have not bowed down at the M0dim1Lit. “We give thanks”,: the opening word of one of the Eighteen Benedictions. Cf. T. B. Baba Kama, 16a. prayer, who are turned by the Holy One into other creatures, because that body will never again be built into the form of a man, and will not rise for ever. Not so these, however.

Zohar, Bereshit 17:2

When an Israelite wearing fringes and phylacteries prays with devotion, then the words of the Scripture are fulfilled: “All the peoples of the earth shall see that the name of the Lord is called upon thee and they shall fear thee” (Deut. 28, 10). We have agreed that “the name of the Lord” refers to the phylactery of the head; and when the destructive angels see the name of Tetragrammaton on the head of him who is praying, they at once take to flight, as it is written, “a thousand shall fall at thy side” (Ps. 91, 7).

Zohar, Vayishlach 1:20

Jacob knew that it was for the time being necessary for him to humble himself before Esau, and so made himself as one who “esteemed himself lightly”. And, moreover, he displayed therein more craft and subtlety than in all his other dealings with Esau; and had Esau realised this, he would rather have taken his own life than come to such a pass. Jacob thus acted throughout with wisdom, and to him can be applied the words of Hannah: “They that strive with the Lord shall be broken in pieces… and he will give strength unto his king, etc.” (I Sam. 2, 10).’

Zohar, Vayeilech 2:5

R. Eleazar asked: ‘Why should he die? Cannot God separate them and let the other come and give her to him?’ He replied: ‘This is the kindness that God does with a man, that he should not see his wife in the hand of another. is not deserving, even though the woman is his by rights, the other is not removed to make way for him.

Zohar, Beshalach 13:19

THUS THE LORD SAVED ISRAEL… AND ISRAEL SAW THE EGYPTIAN(S) DEAD. God showed them Egypt’s celestial chieftain passing through the fiery stream, which was at the shore of the Ocean. “Dead” means that he was deprived of his power.

Zohar, Korach 1:6

R. Jose said: ‘The Torah is also peace, as it is written: “And all her paths are peace” (Prov. 3, 17). Korah tried to upset peace on high and below, and therefore he was punished both on high and below.’

Zohar, Vaetchanan 4:1

THOU HAST BEGUN TO SHOW THY SERVANT. Why is “beginning” mentioned here? Because Moses indeed made a new beginning in the world by being complete in all. It is true that Jacob was also complete and in him the tree was completed below after the pattern above. Yet there was that in Moses which was not in any other man, since his perfection radiated to many thousands and myriads of Israel in the Tabernacle, the priests, the Levites, the twelve tribes with their chieftains, the seventy members of the Sanhedrin- in fact, with the perfect body, Aaron being at the right, Nahshon at the left, he himself in the centre,

Zohar, Introduction 12:43

In the Book of King Solomon I have found the following: He (Elisha) traced on him the mystic appellation, consisting of seventy-two names. For the alphabetical letters that his father had at first engraved on him had flown off when the child died; but when Elisha embraced him he engraved on him anew all those letters of the seventy-two names. Now the number of those letters amounts to two hundred and sixteen, and they were all engraved by the breath of Elisha on the child

Zohar, Lech Lecha 11:9

When the Ruach leaves this world and enters the cave of Adam and the Patriarchs, they give it a letter as a sign. Then it goes to the Garden of Eden. When it arrives there, it meets the Cherubs and the flame of the revolving sword. If it is meritorious, then they see the letter, which is the sign, and open the gate for it to enter. If they do not see the letter, they reject it and do not allow it to enter.

Zohar, Bamidbar 1:18

This same is, too, the shining light of the world of which Scripture says: “Out of Zion the perfection of beauty, God hath shined forth” (Ibid. 50, 2). It is the light which, when once it shines, will shine for all the worlds.

Zohar, Shmini 6:8

R. Isaac began by quoting the verse: “And thy palate is like the best wine that goeth down smoothly for my beloved” (S.S. 7, 9). ‘This wine’, he said, ‘is the wine of the Torah, which is in truth good, because there is another wine which is not good. But the wine of the Torah is good for all-good for this world and good for the world to come. This, too, is the wine that pleases the Holy One, blessed be He, more than all, and therefore he who quaffs deeply of the wine of the Torah will wake in the world to come and will come to life when God shall raise the righteous.’ Said R. Judah: ‘We have learnt that even in that world he will be able to study the Torah, as it is written, “He causeth to mutter the lips of the sleepers” (Ibid.).’

Zohar, Terumah 9:15

Here is a mystery which is entrusted to “those who know the measures” of things spiritual. He who has to set out on a journey in the morning should rise at break of day and at a certain specially ordained moment turn and look towards the east. He will then behold a kind of letters which break through the surface of the sky, some ascending and some descending. These are flashed forth from those letters with which the heavens and the earth were created.

Zohar, Shemot 6:4

AND THESE ARE THE NAMES. R. Jose connected these words with the words from the Song of Songs (4, 12): “A closed garden is my sister bride, a closed spring, a sealed fountain.” ‘ “A closed garden” refers to the Community of Israel, for,’ said R. Eleazar, ‘as the garden has to be tended, ploughed, watered, and trimmed, so has the Community of Israel to be tended, nurtured, and trimmed. She is called “garden” and she is called “vineyard”: “for the vineyard of the Lord of Hosts is Israel… and he fenced it and gathered out the stones thereof’ (Isa. 5, 1-7).’

Zohar, Behar 1:3

At midnight the north wind awakes, and from the lower altar there goes forth a flame of fire, and the gates are opened and the lower judgements shrink back into their holes. The flame of fire in its passage parts and travels in many directions and enters under the wings of the cock, which thereupon crows.

Zohar, Pinchas 12:5

and therefore it is written, “Phineas son of Eleazar son.”’

Zohar, Mishpatim 3:153

.(Haggai 2, 9), in order to avoid the omen.

Zohar, Shemot 13:11

Then, turning to R. Eleazar, his son, he said: ‘At the time when the Messiah shall arise, there will be great wonders in the world. See now, in the lower Paradise there is a secret and unknown spot, broidered with many colours, in which a thousand palaces of longing are concealed. No one may enter it, except the Messiah, whose abode is in Paradise.

Zohar, Miketz 8:6

Jehoshaphat, again, in praying for help, said: “I am not able to pursue nor to slay them; but let me chant thy praises and do thou slay them.” This was because he did not examine himself even to the same degree as Asa. And God did what he requested, as it is written: “And when they began to sing and praise, the Lord set liers-in-wait against the children of Ammon, Moab, and mount Seir, that were come against Judah; and they were smitten” (II Chr. 20, 22).

Zohar, Lech Lecha 13:5

R. Jose expounded the text: Thou, O Lord, art a shield about me, my glory and the lifter up of mine head (Ps. 3, 4). He said: ‘What David meant was: “though the whole world should come to make war on me, thou, O Lord, art a shield about me”. David further said to God: “Sovereign of the Universe, wherefore do not the Israelites conclude one of their blessings with my name as they do with the name of Abraham,1The first blessing of the Amidah. of whom it is written ‘I am thy shield’ (Gen. 15, 1)?”

Zohar, Vayigash 10:5

R. Eleazar said: ‘The silent voice is the supernal voice from which all other voices proceed. The statement “and the voice was heard”, where the term qol (voice) is written without a vau,

Zohar, Terumah 14:1

The Holy One, blessed be He, who is One above, does not take His seat upon the Throne of Glory, until She has entered within the mystery of the One in accordance with His very essence of Oneness, to be the One in One. This, as we have said, is the significance of the words: “The Lord is One, and His Name is One.”

Zohar, Balak 8:11

So God, being a wise physician, knew that if He gave the Torah to Israel without telling them they would every day pursue them and kIII them for it, but in this way He made them give presents and gifts so that Israel should accept it, and Moses received all of them to give to Israel, as it is written: “Thou has ascended on high, thou hast taken captives” (Ps. 68, 19), and in this way Israel inherited the Torah without any opposition or challenge. These gifts and presents which they received are their ornament, and therefore death and the other side had no dominion over them till they sinned, when, as it says, “they took off their ornaments from Mount Sinai” (Ex. 33, 6).

Zohar, Tazria 10:2

Yes, there are holy ones above, as it is written: “The demand is by the word of the holy ones” (Dan. 4, 14), and Israel are holy below, but none are holy like the Lord, because “there is none beside thee”, that is, God’s holiness is not like their holiness, for He does not require their holiness, but they could not be holy without Him.

Zohar, Bamidbar 8:10

This service must be performed by the man with full devotion of heart, and then the Holy One, blessed be He, will take pity on him and forgive his sins. Happy is the man who knows how to persuade, as it were, and how to offer worship to his Master with devotion of will and heart. Woe to him who comes to persuade his Master with an absent heart and without true intent in the way described in the words: “But they beguiled him with their mouth, and lied unto him with their tongue. For their heart was not steadfast with him” (Isa. 78, 36-37). Such a one may recite: “Unto Thee, O Lord, do I lift up my soul…”, but all his words proceed from an absent heart; and this causes him to be removed from the world before his allotted days, at a moment when that Tree bestirs itself in the world to execute judgement.

Zohar, Chukat 9:3

We must, however, look at the words which follow, “which are already dead”. This refers to one who has already died but who has the opportunity to return to this world in order that he may rectify (his previous life); verily this one is more to be praised than the other dead, because he has received his punishment, and he is more to be praised than the living who have not yet received their punishment.

Zohar, Vayishlach 3:27

Up to this point Jacob was reciting the praises of the Almighty; he then proceeded to pray for his requirements. From Jacob all men can take example, when offering prayer, first to recite the praises of their Master, and only then to present their petition. So Jacob, after praising the Lord, continued:

Zohar, Noach 2:2

The verse states: "And he called his name Noah, saying: This..." (Gen. 5:29). Why does the verse read, "saying: This?" The word "saying" refers to the Female Principle (Malchut) while "This" refers to the Righteous. It is written here and elsewhere, "This one shall comfort us" (Ibid.), "This is Hashem; we have waited for Him" (Yeshayah 25:9). Blessed are the righteous who are marked with the imprints of the ring of the King, for they are marked with His name. And He has put "names on earth, so that everything can be called by its name correctly.

Zohar, Vayeshev 7:11

Thus we find it written: AND HE SAID UNTO THEM, HEAR, I PRAY YOU, THIS DREAM WHICH I HAVE DREAMED. We see here how he begged his brethren to listen to him, and insisted on telling them his dream, which, had they given it another meaning, would have been fulfilled accordingly. But they said to him: “Shalt thou indeed reign over us? or shalt thou have dominion over us?” and with these words they sealed their own doom.

Zohar, Bereshit 12:8

“He touched the hollow of his thigh.” When he came to Jacob, he derived strength from that “eventide” which is associated with the attribute of stern justice. Jacob, however, being embraced in that grade, was proof against him. “He saw that he could not prevail against him and he touched the hollow of his thigh.” He found a weak spot in the thigh, because that is outside of the trunk, which is the symbolical name of Jacob, whose body was therefore under the protection of two degrees symbolised by the name “man”. So when the angel found a point of attack outside the trunk, straightway “the hollow of Jacob’s thigh sank”,

Zohar, Vayeshev 5:28

AND JOSEPH BROUGHT EVIL REPORT OF THEM UNTO THEIR FATHER. This has been interpreted to mean that he accused them to his father of eating flesh cut from a living animal; he also accused the sons of Leah of having treated with contempt the sons of the handmaids. How, it may be asked, could they have done this, seeing that the sons of the handmaids were reckoned in the twelve tribes? Or how could they have eaten flesh from a living animal, seeing that this was distinctly forbidden to the sons of Noah in the words: “Only flesh with the life thereof, which is the blood thereof, shall ye not eat” (Gen. 9, 4)? The truth is, however, that it was only Joseph’s talk, and he was punished for it.

Zohar, Vayikra 2:3

Moses, however, at that time, “was not able to enter the tent of meeting” (Ex. 40, 35), whereupon God said, “The Tabernacle has been raised by the hand of Moses, and shall he remain outside?” Straight-way, therefore, He called to Moses, saying, Moses, how does one dedicate a house? With a banquet, is it not? Therefore, “when any man of you offereth an oblation unto the Lord”, etc. The verse can also be explained in the same connection as follows.

Zohar, Vayeilech 2:8

So here too. Therefore a man should pray to God that he be not thrust out to make way for another. So, too, God said to Moses: Do you want to overturn the world? Have you ever seen the sun serving the moon? Have you ever seen the moon shining when the sun is still high?

Zohar, Balak 1:1

AND BALAK THE SON OF ZIPPOR SAW, ETC. What did he see? He saw both through the window of wisdom and with his physical eyes. The tails of the skirts of the stars are the windows of wisdom, and there is one window through which the very essence of wisdom can be seen. So Balak saw with his own particular wisdom.

Zohar, Yitro 14:2

Said R. Judah: ‘As long as the tracings of the Supernal King1The emanations of the Godhead. adhere to their proper places all worlds are impregnated with joy and all creation is upright and stable. Concerning this it is written: “And all the people among whom thou art shall see the work of the Lord that it will be terrible” (Ex. 34, 10).’ What is the meaning of “terrible”? Said R. Eleazar: ‘It signifies the highest perfection of all, as in the expression: “A great, mighty, terrible God” (Deut. 10, 17).

Zohar, Beshalach 4:16

and still they went in ease and comfort. When they received the Law fifty days had passed, each consisting of day and night, and each being but the half of one whole. Thus, after they had journeyed for fifty complete days, the light of the fifty days of the Jubilee shone upon them.’

Zohar, Miketz 6:6

but with the growth and expansion of the body the spirit also grows and expands; and in response to its growing need it continues to receive from on high, in ever greater abundance, vigour and energy, which in its turn it infuses into the body.

Zohar, Vayakhel 1:7

For, observe that first it is written here, “of every man whose heart makes him willing ye shall take my offering” (Ex. 25, 2); to wit, of the whole body of the people, including the mixed multitude, as the Holy One, blessed be He, desired to have in the work of the Tabernacle the co-operation of all sections of the people, both the “brain” category and the “shell” category: all were charged with the performance of the work.

Zohar, Terumah 10:18

who join the worshippers in their singing of the Psalms of King David. When the Israelites have ended their singing of the Psalms of David, they sing the song of Moses (“The Song of the Sea”).

Zohar, Vayakhel 4:2

According to another interpretation, “Who ascended up into heaven” alludes to Elijah, of whom it is written, “and Elijah went up by a whirlwind into heaven” (2 Kings 2, 11). It may be asked, How could Elijah have ascended into heaven, seeing that the heavens cannot endure even so much as a mustard seed of the matter of this world? How, then, can Scripture say, “and he ascended up by a whirlwind into heaven”?

Zohar, Vayera 11:12

But behold (we learned) there are more, they are 53 sections. Rather, Rabbi Abahu said, "There are five books in the Torah, and the Ten Commandments - the statements with which the world was created - are included in each one of them. Calculate ten in each one of them, that is fifty.

Zohar, Vayeshev 1:1

AND JACOB DWELT IN THE LAND OF HIS FATHER’S SOJOURNINGS, IN THE LAND OF CANAAN. R. Hiya discoursed on the verse: Many are the ills of the righteous, but the Lord delivereth him out of them all (Ps. 34, 20). ‘Many, indeed’, he said, ‘are the adversaries with whom a human being has to contend from the day that God breathes into him a soul in this world. For as soon as he emerges into the light of day, the evil prompter is at hand in readiness to join him, according to our interpretation of the verse: “Sin coucheth at the door” (Gen. 4, 7).

Zohar, Miketz 8:2

For whoever enters the path of defilement is carried further along it. Those days, then, are called “days of evil”, being assigned for the punishment of little sins which a man treads under his heels,1i e. Iittle peccadilloes which people are apt to overlook. An allusion to the term ‘aqebai’=,”footsteps”, or lit. “heels”. as it were. Whoever, then, is habituated to those sins which men tread underfoot, as it were, is unaware of them and is constantly in fear.

Zohar, Yitro 11:10

So by the lines of the hands and of the fingers it is possible to discern hidden facts of a man’s personality. They are the shining stars which reveal the varieties of human types and their relationships to the upper treasures.’1Here follows in the original a discourse on palmistry. a show of being pious, but is not; one should not have any dealings with him, because all his words proceed out of his mouth alone, but not from his heart. ‘Thick dry lips indicate a man of quick temper and insolence, intolerant, speaking evil of his fellows, without any sense of shame. He likes to mock and jeer at others. One should avoid a man of this kind. And when his whole face becomes hairy his evil tongue witnesses clearly against him. He is totally shameless, loving strife. In worldly matters he is apt to be successful. He is of a vengeful spirit, and relentless towards his enemies. Concerning him it is said: “A wicked man hardeneth his face” (Prov. 21, 29). He stands under the sign of the letter Pe’ alone when it is not included in the Samech, though it may sometimes be included in the letter Resh. ‘The ears. Excessively large ears are a sign of stupidity in the heart and madness in the mind. Small shapely ears denote wisdom and sensibility, and their owner likes to try everything. His type is under the sign of the letter Yod when it is included in all the other letters. ‘So much for the mysteries of the human physiognomy. Now we turn to other mysteries contained in the letters, but not set forth upon the countenance, being concerned with the apprehension of times and seasons: mysteries of which we are unworthy.’

Zohar, Lech Lecha 10:9

How did Abram know that the land was still defective? Because it was said to him, UNTO THY SEED WILL I GIVE THIS LAND. From this Abram knew that the land would not be invested with its appropriate holiness save through the grades of holiness which would be exhibited by his offspring.

Zohar

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