Zohar, Vayakhel 7:11

Again, after the lapse of three days, the man receives chastisement in each organ-in his eyes, his hands, and his feet. This continues for thirty days, during which time the soul and the body are chastised together. The soul therefore remains all that time on earth below, not ascending to her place, like a woman remaining apart all the days of her impurity. After that the soul ascends whilst the body is being decomposed in the earth, where it will lie until the time when the Holy One, blessed be He, will awaken the dead.

Zohar, Korach 8:4

We may also translate, “And the Levite shall serve hu (him)”, the reference being to the Ancient One, and the Levite typifying Judgement, but for which men would not rise to the higher faith, nor study the Torah, nor carry out the precepts of the Torah for the service of the Holy King.’1The last 12 lines of the Hebrew text do not appear in our translation.

Zohar, Kedoshim 1:4

Hence it is written: “Be not as the horse or as the mule”, etc. Happy are the righteous who study the Torah and know the ways of the Holy One, blessed be He, and sanctify themselves with the holiness of the King and become holy throughout, thereby drawing down a holy spirit from above, so that all their children are truly virtuous and are called “sons of the king”.

Zohar, Miketz 9:28

Said the Judean: ‘I have heard it said that Joseph derived from the world of the Male, whereas his brethren derived from the world of the Female; and it is for this reason that he was not included with them.

Zohar, Vayishlach 7:2

R. Hiya said: ‘Had Jacob’s strength not failed him at that spot (the sinew that shrank) he would have prevailed against the angel so completely that Esau’s power would then have been broken both on high and below.’

Zohar, Beshalach 3:8

and it was on their account that they are called here not “children of Israel”, nor “Israel”, nor “my people”, but simply “the people”’ As for the expression in the same verse, “And the children of Israel went up harnessed out of the land of Egypt”, this refers to the period before the “mixed multitude” joined them.’

Zohar, Balak 6:16

And when his eyes are there, he should know that that flame that is lit above his head needs oil, for the body of a person is itself a wick, and a flame is lit above. And King Solomon shouted and said,"do not lack oil upon your head" (Ecclesiastes 9:8). For the flame that is above his head requires oil, and this represents good deeds. And for this reason, the wise person's eyes are above their head, and not in another place.

Zohar, Vayishlach 7:5

Now just as the prophets were thus weakened, so when scholars are not encouraged and no one gives them pecuniary support the Torah is forgotten from one generation to another and its strength is weakened, those who toil in it having no support, and the sinful kingdom increases in power with each day.

Zohar, Bamidbar 5:1

R. Eleazar cited the verse: “In thy hand I commit my spirit; thou hast redeemed me, O Lord, thou God of truth” (Ps. 31, 6). ‘This statement’, he said, ‘is somewhat surprising; for have you ever seen a man committing anything into the hand of the King? But, assuredly, happy is the man who walks in the paths of the Most Holy King and does not sin before Him. For as soon as night falls the Tree of Death dominates the world and the Tree of Life ascends to the height of heights. And since the Tree of Death has sole rule of the world, all the people in it have a foretaste of death.

Zohar, Lech Lecha 20:15

Abram now received tidings that that perfect faith which he had acquired on his first passage through the land would not depart from him and his descendants for ever; hence it is written, FOR THE LAND WHICH THOU SEEST, TO THEE WILL I GIVE IT AND TO THY SEED FOR EVER: the words which thou seest” indicate the first grade which he had acquired originally, and which now included and exhibited all the other grades.’

Zohar, Mishpatim 3:53

However, it is written: “Then shall the dust return to the earth as it was and the spirit shall return unto God who gave it” (Eccl. 12, 7). Now this verse the scholars have applied to the destruction of the Temple: the dust1The kitfak, or evil spirit. thereof did indeed return upon the earth, so that it reverted to the state in which it was when “the Canaanite was there” (Gen. 12, 6), and the spirit, namely the Shekinah, when she saw that her ten stages were completed and yet Israel did not repent,2According to a tradition, the Shekinah departed from the Sanctuary at the time of the Exile in ten stages. .returned unto God, and since then the “other side” has had dominion over the Holy Land. All this has been established by the members of the Fellowship.

Zohar, Pinchas 6:1

1The first 10 lines of the Hebrew text are not found in our translation. Phineas merited reward in this world and in the next. He was granted to outlive all those who went forth from Egypt and won the high priesthood for himself and his descendants.

Zohar, Bereshit 5:13

Unity was retained in the Central Pillar from that surplus of light which was in it. For since that Central Pillar was complete in itself and made peace on all sides, additional light was lent to it from above and from all sides through the universal joy in it. From that additional joy came forth the foundation of worlds, which was also called Musaf (additional). From this issue all the lower powers and spirits and holy souls, alluded to in the expressions, “Lord of hosts” (Tetragrammaton Zebaoth) and “God the God of spirits” (Num. 16, 22).

Zohar, Tazria 5:1

Observe that when a man goes to unite with his wife in sanctity, his holy thought awakens a spirit compounded of male and female, and God signals to a messenger who is in charge of the conception of human beings and entrusts to him that spirit and informs him where to deposit it, and also lays various injunctions on the spirit itself.

Zohar, Vayeshev 1:7

He is better than the “old king”, who is the evil prompter, as already said, since from his first emergence he has never rid himself of his impurity, and he is foolish in that all his steps are toward the evil ways, and he turns the sons of men from the right path, employing all kinds of pretexts to divert them from the good way to the evil.

Zohar, Nasso 1:7

Should that word be an appropriate word, a holy word of Torah study or of prayer, it will cleave its way through the heavens until it reaches an assigned place. There it halts until night falls, when the soul ascends, seizes that word and presents it to the King.

Zohar, Lech Lecha 18:6

where “Abram called on the name of the Lord”, i.e. he affixed the unity to its proper place, viz. “the place of the altar which he had made there at the first”: i.e. he had taken it from the lower to the upper grade, and now he brought it down by stages from the upper to the lower in order that it should not depart from those upper grades nor they from it and the whole should constitute an indissoluble unity.

Zohar, Tazria 3:2

R. Aha also asked why the word “conceive-seed” is used instead of merely “conceive”. R. Jose answered: ‘A woman from the time she becomes pregnant till she is delivered can talk of nothing but the child she is to bear, whether it is to be a boy or a girl.’

Zohar, Bereshit 5:4

Whatever issued came forth under this category. The word Yehi (let there be) indicates that the union of the Father and Mother symbolised by the letters Yod He became now a starting-point (symbolised by the second Yod) for further extension.

Zohar, Balak 6:43

You, Companions, who have not attended on R. Shemaya the Saint, say that in the five kinds of com there is no share for the “other side”, but in truth in whatever rots in the ground there is a share for the other side, namely the chaff and the straw.

Zohar, Bereshit 13:5

Moses remained outside (the Holy Land). Neither his body nor his bones entered. Instead, the Shechinah entered the Holy Land after Moses had died and returned to her first husband, who was Jacob. From this, (we learn that if) a woman is married to two men (in this world), she shall return, after her demise, to her first husband in the World to Come. Because Jacob, her first husband, was in the Holy Land Moses was (buried) outside.

Zohar, Vayera 1:5

When Noah came, he invented spades and hoes, but afterwards he sinned through drunkenness, and the rest of the world also sinned before God, and the strength of the earth deserted it. So matters continued until Abraham came.

Zohar, Mishpatim 3:48

This is the significance of the words: “And if he have betrothed her unto his son, he shall act towards her after the manner of daughters.” What is the meaning of these words, “after the manner of daughters”? This is a secret entrusted to the keeping of the wise alone, and here is the substance thereof. In the midst of a mighty rock, a most recondite firmament, there is set a Palace which is called the Palace of Love. This is the region wherein the treasures of the King are stored, and all His love-kisses are there. All souls beloved of the Holy One enter into that Palace.

Zohar, Beshalach 4:15

Moreover, on account of that supernal “Jubilee” they waited fifty days before receiving the Torah on Mount Sinai. And as they walked by day so they also walked by night, so that the days should be perfect;

Zohar, Vayakhel 2:10

At the moment when the Holy One, blessed be He, enters the Garden of Eden, all the trees of the garden, and all the souls of the righteous, break forth and chant: “Lift up your heads, O ye gates… Who is the King of glory?… Lift up your heads, O ye gates…” (Ps. 24, 7-10). And when the souls of the righteous return to their bodies, all those angels lay hold of them and chant: “Behold, bless ye the Lord, all ye servants of the Lord” (Ibid. 134, 1). We have learned that this hymn is chanted by the third company of angels, who are occupied in song and praise during the last four hours of the night

Zohar, Vayikra 3:2

R. Abba said that the terms “friends” and “beloved” refer to the Six mentioned, who were bidden to drink and drink abundantly from that wine which slakes the thirst of all. R. Eleazar said that these terms refer to all the lower orders, since when those Six are blessed all beneath are blessed.

Zohar, Bereshit 8:17

As soon as it descends, these four likenesses come forth in their several shapes emitting bright flashes which scatter seed over the world. Hence it is written, “herb yielding seed”, because these scatter seed over the world.

Zohar, Yitro 1:35

Pharaoh had as his counsellors three sages: Jethro, Balaam, and Job. Jethro, as already set forth, was the minister of worship, and there was no celestial Chieftain or star of which he did not know the appropriate cult. Balaam was an arch-sorcerer, in word and act.

Zohar, Kedoshim 8:2

The answer is as follows. If a man performs a religious action, that action ascends and stands before the Almighty and says: I am from So-and-so who has performed me; and God then sets it before Him that He may look upon it all the day and treat the doer well for its sake. Similarly, if a man transgresses a precept of the Law, that action ascends and stands before the Almighty and says: I am from So-and-so who has performed me; and God sets that action where the sight of it will remind him to destroy that man.

Zohar, Vayigash 4:1

R. Abba cited here the verse: “Fair in situation, the joy of the whole earth; even Mount Zion, the uttermost parts of the earth, the city of the great King” (Ps. 48, 3), expounding it esoterically. ‘“Fair in situation” ‘, he said, ‘is an allusion to Joseph the Righteous, of whom it is said: “And Joseph was of beautiful form, and fair to look upon” (Gen. 39, 6). He is called “the joy of the whole earth”, as he is the joy and the gladness both of the upper and the lower world. He is also “Mount Zion, the uttermost part of the north”, seeing that in his territory it was that the Tabernacle of Shiloh stood.

Zohar, Shmini 9:2

Hence, when the idolater, who is unclean and defiles anyone who associates with him, touches the wine of Israel it becomes unclean and is forbidden; all the more the wine which he himself makes. All the practices of Israel are on the supernal pattern, and especially their offering of wine, which holds a very high rank, like the “treasured wine”.

Zohar, Introduction 12:30

“He was more honourable than the thirty” (II Sam. 23, 23) alludes to the thirty celestial years from which he was taken to be sent down below. “But he attained not to the first three”, that is, they (the patriarchs) came to him and gave him whatever he craved, but he did not come to them;

Zohar, Introduction 12:8

He commenced thus: ‘It is written: ‘eth Shabthothai (“My sabbaths”) (Lev. 19, 30). The particle eth indicates that in the precept of the Sabbath is to be included the limit of the Sabbath walk, which is two thousand cubits in all directions.”My Sabbaths” is a reference to the higher Sabbath and the lower Sabbath, which are two joined together as one.

Zohar, Shemot 7:8

The Ancient, the Father, The Holy One speaks His Name again pronouncing, “Yod He Vau He” again Gloriously crying. Then speak the lightful Hosts Making brave music: His thirteen paths of mercy They gladly proclaim. Who sees those mighty ones High in the Heavens Mighty in beauty? Who sees the Chariots Holy and glorious? Who sees the Hosts in The bright courts of glory Exalting and praising In awe and in fear In joy and in wonder The Holy One’s Name? Blessed are the souls of the righteous who perceive it! “There is none like unto thee, O Lord; thou art great and thy Name is great. Who would not be in awe of thee, thou king of the nations?” (Jer. 10, 6-7).

Zohar, Vayigash 1:2

2. Rather, everything is created by the Divine Light (i.e. through the medium of the Torah), and everything is included in the Divine Light (the Torah). Because until the Holy One, blessed be He, created the world, all the letters stood before Him, and each one rose individually to plead its case.

Zohar, Kedoshim 9:3

We have learnt that the beauty of Adam was like an emanation from the supernal effulgence, and the beauty of Eve such that no creature could look steadily at her. Even Adam could not look steadily at her until they had sinned and their beauty had been diminished. Then only did Adam gaze steadfastly at her and “know” her.

Zohar, Pekudei 4:7

When he had completed the whole work it was necessary for him to make an inventory of all the parts in order that the Israelites should not say that there was a surplus of silver or gold which he was keeping back for himself. He had thus to render an account in the presence of Israel according to the injunction, “and ye shall be clear before the Lord and before Israel” (Num. 32, 22).

Zohar, Balak 6:98

Happy are the righteous, of whom it is written “And the remnant that is escaped of the house of Judah shall again take root downwards and bear fruit upward” (2 Kings 19, 30). His father who has departed this world is a root below in the Academy of the firmament, and he shall bear fruit above in the highest Academy. Were it not that I would fain not oppose the Holy One, blessed be He, whose desire is to savour him, none should have dominion over him. As it is, may it be God’s will that his mother should have no trouble from him’. And so it came to pass.

Zohar, Terumah 14:5

For the holy people cannot be allowed at this moment to begin with a verse that suggests judgement, as on weekdays, when “Bless ye” is preceded by “And He being merciful, forgiveth iniquity and destroyeth not”, because the Shekinah is then entirely severed from the mystery of the “other side” and all the lords of judgement have separated themselves and passed away from Her, and he who rouses judgement in the lower spheres causes vibrations of doom and severity also in the celestial regions, and while this disturbing element is in evidence the Holy Throne cannot crown itself with the crown of holiness. Then the lords of judgement who have severed themselves for the time being from the rest of creation, hiding themselves away from all eyes in a deep and secret recess at the bottom of the sea, are roused to return to the celestial habitations, and they come back with violence and fury, so that the Holy Sphere, which requires above all rest and peace for the entrance of the Sabbath, is hard pressed by these potencies of judgement.

Zohar, Lech Lecha 4:4

For the upper world is not stirred to act until an impulse is given from the lower world. The prototype of this process is that the blackish light is not caught up by the white light until it has first itself begun to mount;1v. p. 163. but when it does so, forthwith the white light rests upon it,

Zohar, Mishpatim 3:71

“Thou art clothed with majesty and beauty” signifies the two branches of the willows,1Nezah and Hod. of which more anon. When the Psalmist came to the Tree of Life2Tifereth. it hid itself and would not enter the series on account of that “very”, to wit the “Left Side” of all the lower branches, including a certain bitter branch.3Samael. On account of this the Tree of Life hid itself and was loth to be included in the sum of these things until the Psalmist returned to the subject and declared God’s praise in another fashion,

Zohar, Yitro 12:1

MOREOVER, THOU SHALT LOOK ABOUT AND CHOOSE OUT OF ALL THE PEOPLE, ABLE MEN. R. Isaac and R. Jose were one day studying the Torah in Tiberias. R. Simeon passed by and asked them what they were engaged upon. They answered him: ‘The words which we have learned from thee, Master,’ ‘Which?’ said he. They replied: ‘It arises out of the verse: “This is the book of the generations of man; in the day when God created man, in the likeness of God made he him” (Gen. 5, 1). We were taught,’ they said, ‘that this verse indicates that the Holy One showed to the first man all the future generations of mankind: all the leaders, all the sages of each period.

Zohar, Metzora 8:4

“All the days of the issue of her uncleanness”: this means that the wicked with their sins pollute both themselves and the sanctuary, and bring an unclean spirit upon themselves; but in time to come God will purify Israel and remove from them the unclean spirit.’

Zohar, Mishpatim 3:206

for on every Ammonite sword was engraved a crooked serpent, the image of a dragon, which was their god. Said the Holy One to David: “Thou hast imparted strength to that abomination”; for when the sons of Ammon had killed Uriah and many other Israelites, and the sword of Ammon prevailed, it was as if the pagan god prevailed against the God of Israel.

Zohar, Terumah 10:15

Woe unto him who engages in conversation of a secular nature in the Synagogue, for he causes separation, he weakens the Faith. Woe unto him, for he has no part in the God of Israel, since by his lack of awe before the Divine Presence he as much as denies the reality thereof, contemning the influence of the power which comes from above.

Zohar, Mishpatim 3:107

This body which is built up again and emerges into the world as a new creation has no mate, and therefore the usual proclamation (“the daughter of so-and-so to so-and-so”)1v. T. B. Sotah, 2a. is not made about him from above. For his mate has been lost to him, the one whom he should have had becoming his mother, and his brother becoming his father.(i.e. it is the brother of the deceased who died without issue, and his wife, to whom it is due that his body should be ” built up ” again).’

Zohar, Behar 4:2

“and bring him to the door or the doorpost”, since this place is the gateway to the higher world. And since he was minded to impair that place, a blemish is left in his body, as it is written, “And his master shall bore his ear through”.

Zohar, Bereshit 13:2

Jacob took over the house through Joseph, as it is written: "These are the generations of Jacob Joseph" (Beresheet 37:2). Moses did not mate with her until he attained (the connection with) Joseph. When the Shechinah returned from the exile (Moshe) was able to unite with (the Shechinah) only through Joseph, as it is written: "And Moses took the bones of Joseph with him" (Shemot 13:19). Why is it written: "with him?" Because the body is not (fit) for mating with the female unless it unites with the covenant (i.e. Yesod). This is why Moses took Joseph with him. Because, since (Yosef) was (connected) with him, (Ze'er Anpin) could mate with this Female principle in the proper manner. Thus, Jacob, Moses and Joseph go together as one.

Zohar, Vayera 18:7

AND THE LORD CAUSED TO RAIN UPON SODOM. The term V’-Tetragrammaton (and the Lord) signifies the grade of the lower Court which requires authorisation from on high. R. Isaac said that God showed mercy in the midst of punishment, as it is written, “from Tetragrammaton (the Lord) out of heaven”. The exercise of mercy is recorded in the words: AND IT CAME TO PASS, WHEN GOD DESTROYED THE CITIES OF THE PLAIN, THAT GOD REMEMBERED ABRAHAM, AND SENT LOT OUT, ETC., from whom in course of time issued two entire nations, and who was destined to have among his descendants King David and King Solomon.

Zohar, Toldot 10:2

He responded, Now you deserve a whipping, because you believed Esau and lied about Ya'akov's words. The scripture bears witness that "Jacob was a plain man" (Gen. 25:27), (i.e. he was unable to cheat). Also, it is written, "You will show truth to Jacob" (Michah 7:20). This was the situation concerning Jacob and Esau. Even before, Esau detested his birthright, and he asked Jacob to take the birthright without payment! Thus, it is as written, "and he did eat and drink, and rose up, and went his way, thus Esau despised the birthright" (Gen. 25:34).

Zohar

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