Zohar, Beshalach 13:7

the second verse (20) is to be written backward, for all its second letters are found in Geburah; in this way Judgement may be roused, with all those powers that emanate from the left side.

Zohar, Yitro 7:7

One whose eyes are pale with a certain admixture of a greenish hue is of an irascible disposition, but is also often kind-hearted enough. When angered, however, he becomes cruel. He cannot be entrusted with a secret. He belongs to the sign of the letter He when it is included in the letter Samech.

Zohar, Terumah 10:9

“Both are prepared for you. From now on if ye would pray your prayers, in supplication before the Holy King-do so. Return to your Lord, and come!” Even as a father is prepared to receive his prodigal children and to have mercy on them, the Holy One, morning and night, calls unto His children, saying: “Come!” Happy is the holy people whose Lord seeks them and beckons them to come unto Him.

Zohar, Balak 6:44

Said R. Eleazar: ‘Assuredly, it is so.’

Zohar, Shemot 14:2

“who knew not Joseph”, because Egypt’s angel emanated from the sphere of Separation: since of the four “heads” into which the river that went out of Eden parted (Gen. 2, 10), the first was the stream of Egypt (the Nile above, corresponding to the Nile below); and therefore “he knew not Joseph”, who represents the sphere where is the abode of Unity, and which is called “Righteous”.’

Zohar, Mishpatim 3:82

That is to say, after repeating many times its injunctions concerning the treatment of the proselyte, the Scripture suddenly lays bare its hidden meaning by declaring: “For ye know the soul of the stranger” (i.e. proselyte, Ex. 23, 9). After this, however, the word retires again into its sheath, covers itself up, and hides itself again by adding: “For ye were strangers in the land of Egypt”, imagining that because it covered itself up immediately, no one noticed it, to wit, this “soul” of the proselyte.’

Zohar, Vayishlach 2:12

Of Balaam it is further written: “and he went not as at other times, to meet enchantments” (Num. 24, 1), this being his wont, since he was an adept in divinations. Laban also said: “I have observed the signs” (Gen. 30, 27), that is to say, he tested Jacob’s fortune by means of his divinations, and when he set out to destroy him he also intended to accomplish his end by the same power of magic and sorcery, but God did not permit him.

Zohar, Vayakhel 5:2

The verse continues, “let him bring it”. The singular, “him”, where we should expect “them”, indicates the merging of them all into a unity. In the next words, “the Lord’s offering”, the accusative particle eth indicates the inclusion of all the other supernal legions which were to be integrated into one unity; their number is twelve, symbolized by “gold, and silver, and brass; and blue, and purple, and scarlet, and fine linen, and goat’s hair; and rams’ skins dyed red, and sealskins, and acacia-wood; and oil for the light, and spices for the anointing oil, and for the sweet incense”. These are the twelve supernal legions, which are all comprised under the four sacred Hayoth mentioned before.

Zohar, Lech Lecha 19:5

Therefore Abram refused to accompany Lot; and for all that Lot did not turn from his evil course, but CHOSE HIM ALL THE PLAIN OF THE JORDAN and journeyed mi-qedem, i.e. departed from the Ancient One of the world, and did not seek to perfect himself in faith like Abram.

Zohar, Toldot 5:6

Rabbi Yehuda said that three classes of ministering angels appear at the beginning of every month and on every Shabbat to escort the soul to its place of ascension. What does the verse, "And at our gates are all manner of choice fruits," refer to? Rabbi Yehuda said, These are bodies standing at the openings of the graves to receive their souls. And Dumah offers a note of reckoning, and proclaims, Master of the Universe, "old and new," those who were buried long ago, and those buried not so long ago, all these "I have laid up for you," to take them into account.

Zohar, Balak 15:1

King David placed himself in four categories. He placed himself among the poor; he placed himself among the pious; he placed himself among the servants; and he placed himself among those who are ready to sacrifice themselves and their lives for the sanctification of God’s Name. He placed himself among the poor, as it is written, “For I am poor and needy”. He placed himself among the pious, as it is written, “Preserve my soul, for I am pious”. For a man should not consider himself wicked; nor can it be objected that if so he will never tell of his sins, for when he makes confession of his sins then he is pious, since he comes to make repentance; he removes himself from the evil side in the uncleanness of which he abode until now, and cleaves to the right hand which is outstretched to receive him.

Zohar, Beshalach 13:12

R. Judah found this idea expressed in the words: “I, the Lord, have not changed” (Mal. 3, 6), meaning, “in Me all the attributes are harmoniously combined, the two aspects of mercy and severity are one in Me.”

Zohar, Mishpatim 3:135

Old man, old man! thou shouldst indeed have considered beforehand and been careful of thy steps. Now there is no time to hide..Old man, take fresh courage! The spirit that has left the body of the woman, where has it fled?’ He wept again and said: ‘Friends, the tears which I shed fall not on your account, but for fear of the Lord of the universe, that perchance I have revealed mysteries without permission. It is, however, known to the Holy One, blessed be He, that all I do, I am doing not for my own honour nor for the honour of my father, but because my sole desire is to serve Him. I discern the glory and honour of one of you in the other world; and as to the other one, I know that he is likewise worthy; at first this was not revealed to me, but now I see it clearly.

Zohar, Pinchas 20:1

1the first 4 lines of the Hebrew text are not translated. The shadow returned as before and went to and fro in the house in the shape of a man. R. Abba fell on his face. R. Jose said: ‘I remember that I once saw R. Phineas b. Jair in this place standing in this spot and discoursing on the verse, “Phineas son of Eleazar son of Aaron the priest”, etc.

Zohar, Kedoshim 1:1

YE SHALL BE HOLY, ETC. R. Eleazar cited here the text: “Be ye not as the horse or as the mule which have no understanding”, etc. (Ps. 32, 9). ‘How often’, he said, ‘does the Torah warn men, how often does it cry aloud on all sides to rouse them, yet they all sleep in their sins1Al. “in their dens”. and heed not! With what face will they rise on the day of judgement when the Most High King will visit upon them their neglect of the Torah in not listening to her call, since they are full of blemishes and know not the faith of the Heavenly King. Alas for them and for their souls!

Zohar, Lech Lecha 13:11

R. Isaac said that God purposely refrained from telling Abram to go down to Egypt, and allowed him to go of his own accord, in order that people might not be able to say that after making him go there He brought trouble on him through his wife.

Zohar, Ki Teitzei 1:15

Immediately Elijah rose with all the heads of the Yeshivah and they blessed him. And {he} said {to the Ra'aya Mahemna}, 'Sinai, Sinai, it would have been worthy for us to listen to your words and be silent, yet with permission from the Holy One, blessed be He, and His Shechinah, I wish to say something to you, in your honor'. He said to him, 'speak'.

Zohar, Vaera 1:18

though in the twelve tribes and in the seventy branches he made preparation herein for the “house which is above”; Moses, on the other hand, left the “house which is below” and took the “house which is above”. The former experienced the Divine manifestation as “El Shaddai”, but God did not speak with him in the higher grade designated by TETRAGRAMMATON.

Zohar, Lech Lecha 9:5

GET THEE FORTH. R. Simeon said: What is the reason that the first communion which God held with Abraham commenced with the words “Get thee forth” (lech lecha)? It is that the numerical value of the letters of the words lech lecha is a hundred, and hence they contained a hint to him that he would beget a son at the age of a hundred.

Zohar, Nasso 12:5

A teaching of R. Simeon says: ‘Did men but understand the inner significance of the Scriptural passages regarding the hair, they would acquire a knowledge of their Master by means of the Superior Wisdom. ‘1Here follows in the text the Idra Rabba; v. Appendix.

Zohar, Noach 11:4

After that punishment, the world was able to exist and function correctly. Noah entered the ark and brought into it all the species of creatures. So, of course, Noah was a fruit tree yielding fruit. And then all the species of the world emerged from the ark just as it happened above (meaning just as in Yesod and Malchut above).

Zohar, Lech Lecha 20:5

You may say, How do you reconcile this with the fact that a number of (foreign) kings ruled over it at the time when the Temple still existed. The answer is that in the time of the first Temple, before Israel defiled the land, the Gentiles did not rule over it but were nourished from the “residue”. But when Israel sinned and defiled the land, they, as it were, drove the Shekinah from its place, and it went to another place, and therefore other nations were allowed to rule over the land.

Zohar, Vayeshev 8:2

Hence, when they sold Joseph they were in the company of the Shekinah, and, furthermore, they associated the Shekinah with them in their oath (not to reveal the affair of Joseph); and until the fate of Joseph became known, the Shekinah did not rest on Jacob.

Zohar, Kedoshim 4:2

Why is the mother here placed before the father? As we have learnt, because she has not so much power as the father.’

Zohar, Achrei Mot 8:1

R. Isaac said: ‘From this we learn that where there is no union of male and female men are not worthy to behold the divine presence.’

Zohar, Mishpatim 3:85

It is indeed as I have said, that the Torah lets out a word, and emerges for a little from her sheath, and then hides herself again. But she does this only for those who understand and obey her.

Zohar, Balak 6:95

When they came to R. Simeon they told him what had happened. He was greatly astonished, and said: ‘This is indeed excellent, but he will not make a name. When a thin stick burns it burns only for a little time.’

Zohar, Terumah 6:6

And how may one recognize a person with whom the Holy One is pleased and in whom He has His abode? When we observe that a man endeavours to serve the Holy One in joy, with his heart, soul and will, then we can be quite sure that the Shekinah has Her abode in him. Such a man is worthy to be well paid for his teaching and companionship. Therefore the ancients said: “Buy thee a companion” (i.e. teacher).1Pirke Aboth, I, 6. Buy him for a good price, in order to merit the Shekinah’s presence.

Zohar, Ki Teitzei 1:6

The sages who wrote the Mishnah {said that} it is said of the Matron, [Matron corresponds to Malchut], "and His kingdom מַלְכוּתוֹ rules over all" (Psalms 103:19), [ This is because she rules over the kelipot as well]. After Esther put on {the royal apparel}, Esther ruled over Achashverosh and his people, and it is said of them, "and slew of their foes" (Esther 9:16). If you say that he {Achashverosh} mated with her, G-d forbid - though they were in the same house - {she did not mate with him}, but was like Joseph of whom it says, "And she laid up his garment בִּגְדוֹ by her" (Genesis 39:16). The word בִּגְדוֹ 'bigdo' is employed, which is derived from, "traitors have dealt treacherously בָּגָדוּ" (Isaiah 24:16). [ The 'beged' is the outer aspect, which the kelipot can attach themselves to].

Zohar, Lech Lecha 18:8

The travellers went on until they came to a field, where they sat down. R. Simeon then discoursed on the text: Turn unto me and have mercy upon me (Ps. 86, 16). He said: ‘This verse deserves careful study, for although we have already explained it more than once, yet it has still an inner meaning. How could David say to God, “Turn to me “?

Zohar, Mishpatim 3:102

What, then, does the Holy One do, if that spirit was worthy to be perfected in this world in the body of the other one? Observe now. Thc “redeemer” brings in his spirit, which mixes with the spirit already in the “vessel”, with the result that there are three spirits there: one that was left there (by the deceased husband); one that is now naked but is drawn back there as to its basis (the spirit of the deceased husband); and one that the “redeemer” now brings in. This would seem to be impossible.

Zohar, Vayera 6:17

Wherever Abraham took up his residence he used to plant a certain tree, but in no place did it flourish properly save in the land of Canaan. By means of this tree he was able to distinguish between the man who adhered to the Almighty and the man who worshipped idols.

Zohar, Mishpatim 3:151

Therefore man who causes the “other side” to multiply (by consciously rejecting the commandment of procreation) is called “an evil one”, and will nevermore behold the race of the Shekinah, for it is written: “Evil dwelleth not with thee” (Ps. 5, 5). A man who undergoes the metamorphosis of the soul, if he sins and joins the “other god” who produces no fruit and engenders no children, is therefore called “other”; the second husband who does likewise is called “the last one” by the Holy One,

Zohar, Kedoshim 3:1

As R. Jose was once on the road he met R. Hiya and said to him: ‘In reference to the verse, “Therefore I have sworn to the house of Eli that the iniquity of Eli’s house shall not be purged with sacrifice nor offering for evert” (I Sam. 3, 4), the Companions, you know, have stated that it will not be purged with sacrifices nor offering, but it can be purged with words of Torah.1v. T. B. Rosh Hashanah, 18a. Why is this? Because the words of the Torah rise above all offerings.’ He replied: ‘This is truly so, and if a man studies the Torah it benefits him more than all sacrifices and burnt-offerings, and even though punishment has been decreed against him from above it is annulled.

Zohar, Introduction 8:2

nevertheless, from what is told us we can perceive the following. The Holy and Mysterious One graved in a hidden recess one point. In that He enclosed the whole of Creation as one who locks up all his treasures in a palace, under one key, which is therefore as valuable as all that is stored up in that palace; for it is the key which shuts and opens.

Zohar, Shmini 6:14

They said to him: ‘Does that man know anything of the Torah?’ He replied: ‘He does not. He is an old man and he cannot say Grace, and he has sons whom he does not send to school.’ Said R. Judah: ‘If that were not the case, I would go into that village to talk to him about you, but after what you tell me, it would be wrong of us to look at him. Leave your ass, therefore, and come along with us.’ They then asked him who his father was. He replied: ‘R. Zeira of Kfar Ramin.’

Zohar, Behar 8:4

For if thou arousest not this good to meet Her, bestirrest thyself not to meet Her, this good departs from Her and thou canst not approach Her, as thou canst not approach a burning furnace, and if thou dost approach it will be in fear, like one who is afraid of death, for then a fire burns to consume the world. But if this “good” advances to meet Her and abides in Her, then thou needest not to fear, and then “thou shalt decree a thing and it shall be established unto thee and light shall shine upon thy ways” (Job 22, 28).

Zohar, Yitro 4:7

Furthermore: “This is the book of the generations of Man”, viz. the book which reveals the inner meaning of the features of man, so as to teach the knowledge of human nature. The character of man is revealed in the hair, the forehead, the eyes, the lips, the features of the face, the lines of the hands, and even the ears. By these seven can the different types of men be recognized. The Hair.

Zohar, Vayikra 2:2

The explanation, however, is this. On the day when the Tabernacle was set up on earth, another Tabernacle was set up aloft, and that day was one of joy to the Holy One, blessed be He.

Zohar, Chayei Sara 6:2

It should here be observed that while everything that the Holy One has created sings songs and praises before Him, both on high and here below, the chanting of these cows was not of the kind that falls within this mystical category, but was due to the fact that they were bearing the sacred ark; for as soon as the ark was removed from them they reverted to their brutishness and began lowing after the manner of other kine. Hence it was assuredly the feeling of the ark on their backs that worked within them and made them utter song.

Zohar, Mishpatim 3:220

Shimei “cast dust” at David (II Sam. 16, 16), and Solomon referred to water when he prohibited him to cross the brook Kidron: dust and water were the means of testing the woman who was suspected of adultery (Num. 5, 11-31), and these two symbols were in the mind of Solomon when he thought of Shimei, who maligned his father. In his charge to Solomon concerning this Shimei, David said: “And behold thou hast with thee Shimei….which cursed me with a strong curse… and I sware to him by the Lord saying, I will not put thee to death with the sword.”

Zohar, Shemot 5:5

He who keeps it in purity is guarded from evil. But he who transfers this sign of holiness into a strange domain, breaks the commandment, “Thou shalt have no other gods but Me”; for to deny the king’s seal is equivalent to denying the king himself.

Zohar, Vayeshev 1:6

R. Simeon said: ‘It has been laid down that the “poor child” here is the good prompter, the same as he who said of himself: “I have been young, and now am old” (Ps. 37, 25). He is called “poor child”, as he has no possession whatever of his own, and is called “youth” for the reason that he is constantly renewed in the same way as the moon; also he is wise, since wisdom dwells within him.

Zohar, Lech Lecha 15:5

R. Abba said: ‘All this happened to Abram and he had to go through all this only in order that he and Sarai might acquire a great name in the world. For even in Egypt, a country of magicians from whom no man could escape, Abram distinguished himself, and he raised himself there to a higher eminence, as it is written, AND ABRAM WENT UP OUT OF EGYPT. To where did he ascend? INTO THE SOUTH.’

Zohar, Nasso 5:17

Of the false wife Solomon says: “She forsaketh the lord of her youth, and forgetteth the covenant of her God” (Prov. 2, 17), indicating the place called “covenant” to which she is attached. This is the meaning of “the innermost parts of thy house”.’

Zohar, Korach 8:3

Hence it says “the Levite shall do”, i.e. “make” or “complete”.

Zohar, Yitro 11:13

signs, that is, to those on whom the spirit of wisdom rests. And yet Moses had no need of these signs, for we read: “And Moses chose able men out of all Israel” (V. 25); he chose them by the inspiration of the Holy Spirit

Zohar, Bamidbar 6:8

The following is a mystery known to those who inhabit the south, and has been sent to us by our “brethren who arrange the lamps”. ‘That ye may effect unification by means of the intertwined mysteries that are of the shape of the celestial intertwining, accept upon yourselves the first thing every day the yoke of the Holy Kingdom; thereby will ye enter into the holy intertwining of the south. These encircle the sides of the world until they become bound up in one knot, but keep firm hold of the south and there abide.’

Zohar, Vayakhel 5:18

Observe’, he said, ‘that when a man wills to serve his Master, his desire is first generated in the heart, which is the basis and the active principle of the whole body. From thence the desire is diffused through all the members of the body, so that the desire of the rest of the members of the body, and the desire of the heart, unite into one whole and draw upon themselves the resplendence of the Shekinah to reside with them. Such a man becomes himself, as it were, a portion of the Holy One, blessed be He. Scripture thus says: “Take you from among you”, or, in other words, “take you of your very selves, and become yourselves an offering and a portion for the Lord.”

Zohar, Vayera 20:3

Hence “A land which in it thou shalt eat bread without scarceness”, and in a rich abundance: “in it” but in no other place; in it is the home of true faith and on it rests the heavenly blessing.