Zohar, Vayera 18:6

Observe that although this prophecy (in the book of Isaiah) was primarily intended for Babylonia, yet it has a general application, since this section commences with the words, “When the Lord shall have mercy on Jacob”, and it is also written, “And peoples shall take them and bring them to their place.”

Zohar, Vayera 8:1

AND, LO, SARAH THY WIFE SHALL HAVE A SON. Why not “and thou shalt have a son”? In order that Abraham should not think that possibly he should be from Hagar, like the previous one. R. Simeon here discoursed on the text: A son honoureth his father, and a servant his master (Mal. 1, 6). He said: ‘A conspicuous example of a son honouring his father is presented by Isaac at the time when Abraham bound him on the altar with the intent of offering him up as a sacrifice.

Zohar, Mishpatim 3:1

R. Hiya and R. Jose met one night at the tower of Tyrus, and greatly enjoyed one another’s company. Said R. Jose: ‘How glad am I to behold the countenance of the Shekinah! For during the whole of my journey here I was molested by the chatter of an old carrier who pestered me with all sorts of foolish questions;

Zohar, Lech Lecha 2:6

At that moment a certain flash springs forth from the side of the North and strikes the four quarters of the world and comes down and alights between the wings of the cock, which is thereby awakened and begins to crow. But none are stirred save those truly pious ones who rise and remain awake and study the Torah, and then the Holy One, blessed be He, and all the righteous in the Garden of Eden listen to their voices, as it is written, “Thou that dwellest in the gardens, the companions hearken for thy voice, cause me to hear it” (S. S. 8, 13)

Zohar, Toldot 8:1

We learned in the Mishnah that four winds blow in the world, and the Holy One, blessed be He, will raise one spirit to establish the body to include four spirits, as it is written, "Come from the four winds, O breath" (or: spirit) (Yechezkel 37:9). It is not written, 'in the four,' but, "from the four winds," for it will be composed of the four of them. We learned that this spirit (or: wind) is the wind that procreates, the wind that eats and drinks. And there is no difference between this world and the days of Messiah's coming, save the delivery from servitude to the empires alone, and there is no difference between this world and the resurrection of the dead, save cleanliness and the attainment of knowledge. Rav Nachman added longevity.

Zohar, Toldot 6:5

For we have learned that Rabbi Shimon asks, Why does this bone endure longer than the other bones? This is because it is deceitful and does not bear the taste of human food like the other bones. For that reason, it is stronger than all the other bones. And at the resurrection of the dead, the body will be built on this root. This is the meaning of the verse, "the daughter of Betu'el the Arammian."

Zohar, Tzav 8:3

And in this sense "whether as children or servants". If as children, that it is written regarding them "you are children to Ad-nai your God" (Deut. 14:1). If as servants "since the children of Israel are My servants" (Lev. 25:55). And not the rest of the nations. But those who are obligated and do not deal with Torah and mitzvot, and do not have the yoke of Torah and tefilin and the rest of the commandments, they are servants of the nations of the world, and are made slaves to them. As "we were slaves to Pharaoh in Egypt" (Deuteronomy 6:21).

Zohar, Beshalach 4:9

When the night passes and the dawn breaks, at that moment when the sky is darkened, the King and the Shekinah unite in joy, and He reveals celestial and hidden beauties to Her and all Her train, and presents them all with gifts. Blessed indeed is he who is numbered among them!’

Zohar, Terumah 7:10

A poor man’s benefactor gains many good things, many supernal treasures, because he helps him to exist; but even he cannot be compared to him who endeavours to save the soul of a sinner. For the latter causes the breaking of the power of the “other side”, of the “other gods”; he is the cause of the Holy One’s exaltation on His Throne of Glory. He gives the sinner a new soul. Happy indeed is his lot!

Zohar, Vayera 3:8

He said, I have learned so much Torah (Talmud), gaining wisdom and serving, that even if all the people of the world were to be writers, there would not be enough to write of it. And my pupils have no lack of my wisdom; only as a kohl-pencil (mascara) in the eye. And I lack very little of the wisdom of my teachers, perhaps only as much as a person can drink from the sea. He said this only to show gratitude to his teachers and to hold them in more favor than himself.

Zohar, Toldot 1:9

At that point R. Judah knocked at R. Isaac’s door, entered the room and joined him. R. Isaac said: ‘Now, the Shekinah herself is in our presence.’ Said R. Judah: ‘Your exposition of the term beer-lahai-roi is quite correct, but there is more in it than you have said.’ He then began to discourse thus. ‘It is written: A fountain of gardens, a well of living waters, and flowing streams from Lebanon (S. S. 4, 1). “A fountain of gardens” is a description of Abraham; “a well of living waters” is a description of Isaac, of whom it is written: “And Isaac dwelt by the well of the living and seeing one (beer-lahai-roi).” The “well” is none other but the Shekinah; “the living one” is an allusion to the Righteous One who lives in the two worlds, that is, who lives above, in the higher world, and who also lives in the lower world, which exists and is illumined through him,

Zohar, Shemot 7:2

In tune with the song. Standing who stand. Joined who are joined In multitudes thronging, Four hundred and fifty. Thousands of beings-. Gifted with sight are they. Yet see and see not. Two hosts them encompass. As great as the first. On the left hand is sorrow, Is crying and moaning-.

Zohar, Pekudei 2:1

R. Jose cited here the verse: “Oh how abundant is thy goodness, which thou hast laid up for them that fear thee” (Ps. 31, 20). ‘How greatly incumbent’, he said, ‘it is on the sons of men to reflect on and to study the ways of the Holy One, blessed be He, inasmuch as day by day a voice goes forth and proclaims: “O ye people of the world, take heed unto yourselves, close the gates of sin, keep away from the perilous net before your feet are caught in it!” A certain wheel1v. Zohar, Exodus, 95b. is ever whirling continuously round and round. Woe to those whose feet lose their hold on the wheel, for then they fall into the Deep which is predestined for the evildoers of the world!’

Zohar, Vaera 2:8

For this reason we say that Moses was possessed of the “luminous mirror”, which is above the “nonluminous”, which alone is vouchsafed to others. The Patriarchs, however, were able by means of the revealed colours to conceive of those that were concealed. This is the meaning of the words, “I appeared unto Abraham, etc ‘, namely, in those visible colours,

Zohar, Vayeshev 5:10

We read further: “and I will make thee swear (veashbe’akha) by the Lord, the God of heaven”, the term veashbe’akha implying that the servant will be invested with the mystery of the seven (sheba’) celestial lights which constitute the mystery of sublime perfection. Further: “that thou shalt not take a wife for my son of the daughters of the Canaanites.” The “wife” is an allusion to the body Iying underground,

Zohar, Vayeshev 3:9

But those souls which the moon sends forth when she is in the grade of completeness, and the perennially flowing stream plays about her, are destined to enjoy abundance of all good things-of riches, children, and bodily health-

Zohar, Vayikra 4:4

When the Tabernacle was set up, Moses stood outside, not venturing to enter without permission, until “one called unto Moses”. Who was it that called? She to whom the house belonged, the bride who had authority over all the house.’ AND THE LORD SPAKE TO HIM. This was He that is called Voice, and to whom Moses attached himself.

Zohar, Mishpatim 3:127

He then continued: ‘ “Lord, my heart is not haughty, nor mine eyes lofty: neither do I exercise myself (walk) in great matters, or in things too high for me” (Ps. 131, 1)..King David said this: he was a great king, supreme over all kings and rulers from east to west, and yet it never entered his mind to turn from the right path, for he was ever humble before the Lord. When he studied the Torah he summoned up all his strength like a lion, and his eyes looked down at the same time to the earth, out of awe to his Lord, and when he went about among the people he displayed no haughtiness.

Zohar, Chukat 9:7

and between which and the higher Eden there is a difference as between darkness and light. These, then, are they whom Solomon called “the living who are still alive”,

Zohar, Vayikra 2:6

It was when the Community of Israel came down to make her abode on earth that God proclaimed this verse, because there was then blessing and joy in all worlds, and She was firmly established as a source of blessing to all. For when those Six [grades] are blessed, then all worlds are blessed, both below and above, and Israel draw blessing from all of them.’ R. Isaac said that the Holy One, blessed be He, was espoused to the Community of Israel only at the time when those Six drank their fill of the “stream that never fails”.

Zohar, Beshalach 4:3

The word “night” is commonly taken to include those evening hours which fall before midnight; but the real night only begins with the actual stroke of midnight, for at that moment the Holy One, blessed be He, enters the Garden of Eden in order to have joyous communion with the righteous. For this reason it behoves the pious man to rise also at that time, for then the Holy One and all the righteous in the Garden listen to his voice.

Zohar, Vayera 16:1

AND THE TWO ANGELS CAME TO SODOM AT EVEN, ETC. R. Jose pointed out that the preceding verse, “And the Lord went his way as soon as he had left off speaking to Abraham”, indicates that only when the Shekinah departed from Abraham, and Abraham returned to his place, did “the two angels come to Sodom at eve”. (It says “two”, because one of the angels departed with the Shekinah, leaving only two.)

Zohar, Shemot 8:13

R. Judah said: ‘If men only knew the love which God bears for Israel, they would roar like a lion till they could follow her! For when Jacob went down to Egypt, the Holy One called together all His celestial Family and said: “AII of you must go down to Egypt, and I shall come with you! ” Said the Shekinah: “Can hosts remain without a king?” Said He to Her: “Come with me from Lebanon, bride! With me from Lebanon!”

Zohar, Vayera 1:13

AND THERE APPEARED UNTO HIM. R. Abba said: ‘Before Abraham was circumcised he was, as it were, covered over, but as soon as he was circumcised he became completely exposed to the influence of the Shekinah, which thereupon rested on him in full and perfect measure. The words “as he sat in the tent door” picture the supernal world hovering over this lower world. When is this? “In the heat of the day”, that is, at a period when a certain Zaddik (righteous one) feels a desire to repose therein.

Zohar, Lech Lecha 19:2

That Lot actually did revert to idolatry we know from the words AND LOT JOURNEYED FROM THE EAST: the word mi-qedem (from the East) is equivalent to mi-qadmono (from the Ancient One) of the world (similarly it says of the men who built the Tower of Babel that they journeyed “from the East”, Gen. 11, 1).

Zohar, Mishpatim 3:241

Now when this man, having, as it were, produced fruit in a garden not rightfully his, shall come to the end of his earthly life, “the wife and her children shall be her Master’s, and he shall go out by himself.” Poor unfortunate! All his labour was thus in vain. He strove to bring forth fruit in an alien garden, in order to obey the dictates of his Master, and must perforce come out empty!

Zohar, Vayeshev 1:13

Jacob was one of them, and could say of himself, “I was not at ease” in the house of Laban, from whom I could not escape; “neither was I quiet” on account of Esau, through the pain inflicted on me by his Chieftain, and later on through fear of himself; “neither had I rest” in the affair of Dinah and Shechem;

Zohar, Vayeshev 5:7

This is the esoteric meaning of “my servant”, viz. the one that has in his hand the key of his Master. So, too, in the verse: “And Abraham said unto his servant, etc.” (Gen. 24, 2), the servant is an allusion to the moon as already explained. Also, the servant is identical with Metatron, who is the servant and messenger of his Master,

Zohar, Vayakhel 11:19

Then arises a chief, ancient of days, who is placed at the northern side, and whose name is ‘Azriel the Ancient, though sometimes he is called Mahniel (lit. mighty camp). This other name is given him because he commands sixty myriads of legions. All these legions are winged, part of them are full of eyes, and by their side are others full of ears. These are called “ears” because they listen to all those who pray in a whisper, from the heart, so that the prayer should not be overheard by anyone else. Only such a prayer is accepted by these “all-eared” legions,

Zohar, Terumah 12:6

At the time when the Spouse is united with the Matrona a herald comes forth from the south, crying: “Awaken, O ye supernal hosts, and unfurl the banners of love in honour of your Lord!”

Zohar, Introduction 12:4

You may object that in the account of the third day it is written, “Let the earth put forth grass”, as well as “And the earth put forth”. The answer is that, though ascribed to the third day, this actually took place on the fourth day, and it was included in the account of the third day merely to indicate the unbroken continuity of the creation. From the fourth day onwards He disclosed His work and produced an artificer for the function of each one (for the fourth day is the symbol of the fourth leg of the celestial Throne).

Zohar, Nasso 12:2

It is held by some that he will have no portion in the world to come, for the reason that he said: “Let me die with the Philistines” (Jud. 16, 30), and thus placed his portion among those of the Philistines.

Zohar, Vayakhel 13:9

When that lower Sabbath-point ascends, comes into view and bedecks itself, a spirit of rejoicing is suffused through the upper and the lower worlds.

Zohar, Shemot 3:1

R. Hiya cited in this connection the verse: Come with me from Lebanon, bride, with me from Lebanon! 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). ‘This’, he said, ‘refers to the Community of Israel. When the Community of Israel left Egypt and went up to Mount Sinai to receive the Law, the Holy One said to her: “Come with Me, My bride, with Me, Lebanah (lit. white), thou moon who receivest thy light from the Sun!

Zohar, Emor 13:8

He further quoted the verse: “And when ye offer the blind for sacrifice, is it no evil?” etc. (Mal. 1, 8). In those days the Israelites used to appoint priests with blemishes to serve at the altar and in the Sanctuary, saying: What does it matter to God if it is this one or another? It is no evil. And God answered them with their own words: It is no evil!

Zohar, Toldot 4:1

R. Isaac said: ‘It is written: AND THE CHILDREN STRUGGLED TOGETHER WITHIN HER; AND SHE SAID, IF IT BE SO, WHEREFORE DO I LIVE? AND SHE WENT TO ENQUIRE OF THE LORD. Whither did she go? To the Academy of Shem and Eber. “And the children struggled together within her”, for there already Esau declared war against Jacob. The term vayithrozzu (and they struggled) is akin to a root meaning “to break”, and thus it implies that they broke asunder and drifted away from each other. Observe that the one was of the side of him who rides the serpent, whilst the other was of the side of Him who rides on the sacred and perfect throne; of the side of the sun that illumines the moon.

Zohar, Terumah 10:1

One begins: “Hallelukah! Praise, O ye servants of the Lord, praise the Name of the Lord!” The second then takes up the chant thus: “Blessed be the Name of the Lord from this time forth and for evermore.” Then the third sings: “From the rising of the sun until the going down of the same the Lord’s Name is to be praised” (Ps. 113, 1-3). Then a herald proclaims: “Prepare yourselves, O ye supernal saints, who sing praises to your Lord! Prepare yourselves for the praisegiving of the day, when day separates itself from night! Happy is the lot of him who rises in the morning from the praise of the Torah which has engrossed him in the night watches.” Then it is time for morning prayer.

Zohar, Nasso 5:2

for the reason that the priest is the “best man”, so to speak, of the Matrona. Again, she has to be brought to the priest, although in regard to any sacrifice we read: “And he shall kill the bullock before the Lord” (Lev. 1, 5), signifying that a layman ought to kill it and not a priest, he being forbidden1This is contrary to the Mishnah, which does not forbid, but makes it optional for the priest. to execute judgement so as not to impair the region to which he belongs. Here, however, the priest alone is the fit person for the performance, he being the “best man” of the Matrona, and all the women of Israel are blessed by the medium of the Community of Israel. Therefore it is that the woman here on earth at her marriage has conferred upon her seven benedictions, in that she is bound up with the Community of Israel. It is the priest alone, and no outsider, who arranges all the service of the Matrona and attends closely to all that is needed. Hence the priest functions here, and no other.

Zohar, Vayera 5:5

R. Abba continued: ‘I once found myself in a town inhabited by descendants of the “children of the East”, and they imparted to me some of the Wisdom of antiquity with which they were acquainted. They also possessed some books of their Wisdom, and they showed me one

Zohar, Yitro 1:23

According to another interpretation, “What God had done for Moses” refers to the time when he was thrown into the Nile and when he was saved from Pharaoh’s sword, and “for Israel his people” to the time when “He heard the groaning”.’

Zohar, Vayigash 6:8

And toward that region it is necessary to show oneself satisfied and cheerful. Contrariwise, toward the other side, when it exercises sway over the world, one must show oneself hungry and famished, inasmuch as plenteousness does not then rule in the world. This, then, is the explanation of the verse: “And thou shalt eat and be satisfied, and bless the Lord thy God.” ‘Said R. Eleazar: ‘This is truly so, and that is how men ought to act.’

Zohar, Achrei Mot 1:11

For so we have learnt, that Abihu was equal to his two brothers Eleazar and Ithamar, and Nadab to all together, and Nadab and Abihu were reckoned as equal to the seventy elders who were associated with Moses; and therefore their death was an atonement for Israel.

Zohar, Terumah 16:11

Ye-hawe (declares) may also mean “makes alive”, to wit, produces the progeny of the heavens, “brings unto life” generations.

Zohar, Behar 9:2

Said R. Hiya: ‘God did not desire that this good deed should be done by us.’ R. Jose replied: ‘Perhaps that man was doomed to some punishment, and God sent this man to him so as to deliver him.’ They resumed their journey, and soon after the man who had given his food became faint. Said his companion to him: ‘Did I not tell you not to give your bread away?’ R. Hiya then said to R. Jose: ‘We have bread, let us give him some.’ Said R. Jose to him: ‘Do you want to undo the merit of his good deed? Let us watch a little, for assuredly the pallor of death is on this man’s face, and God prepared some merit for him in order to deliver him.’

Zohar, Lech Lecha 4:3

Also it was “to go into the land of Canaan”, where they wanted to go. We learn further from this text that whoever makes an effort to purify himself receives assistance from above. For no sooner is it written, “to go to the land of Canaan” than we read “and God said to Abram, Get thee forth”; this message was not given to him until he made the first move himself.

Zohar, Pekudei 8:7

ALL THE GOLD THAT WAS MADE: that is to say, that was destined for the purpose long before. FOR THE WORK IN ALL THE HOLY WORK; indicating that gold had to be used in the working out of each separate grade, for the reason that completeness can only be reached through the working together of Severity and Mercy. Hence gold had to go into all the work connected with the Sanctuary.

Zohar, Balak 6:17

You wise ones, the Shekhinah certainly abides above your heads; how did you not take heed of what is written, "and you shall make bars...for the planks of the one side wall of the Tabernacle. And five bars for the planks of the second side wall of the Tabernacle. "The one and the second" said the verse, "third and fourth" the verse did not say. For "the one and the second," these are the two important sides, and as such the verse accounts only for these two sides.

Zohar, Vaera 1:11

According to another explanation, the words “And God spake and said unto him, I am TETRAGRAMMATON” mean that the manifestation was in both attributes, in Justice and Mercy, both fitly framed and joined together. R. Simeon said that they were manifested not unitedly but successively, as is indicated by the expression, “And Elohim spake… and said unto him, I am TETRAGRAMMATON”: stage after stage.

Zohar, Vayeshev 4:4

For they are partners, as it were, with the defective moon, for which reason she dwells in them always, without leaving them, in allusion to which the Scripture says: “I dwell… with him also that is of a contrite and humble spirit… to revive the heart of the contrite ones” (Is. 57, 15), also: “The Lord is nigh unto them that are of a broken heart” (Ps. 34, 19). These verses refer to those who are fellow-sufferers with the moon in her defect, and regarding whom it is fitly said, “to revive the heart of the contrite ones”, that is, to make those who participated in the sufferings of the moon also participate in the new life to be bestowed on her in the future.

Zohar, Shmini 4:10

On that day upper and lower beings reached their perfection, and there was peace everywhere in the joy of heaven and earth, and but for the tragedy of the sons of Aaron on that day there would have been no such joy above and below from the day that the Israelites came up from the Red Sea. On that day the sin of the Golden Calf was wiped out, and priests and people were cleansed of it. On that day all the accusers above were silenced, and they circled round Israel without being able to find any spot at which to attack them

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