Zohar, Vayakhel 6:2

And not only in this case, but with all that He created did God make certain stipulations. Thus, on the first day, when He created the heavens, He stipulated with them that they should take up Elijah into heaven by a whirlwind, and so it was, as it is written, “and Elijah went up1And it does not say, “and God took up”, by a special act. by a whirlwind into heaven” (2 Kings 2, 11). On the same day He created the light and stipulated with it that the sun should become darkened in Egypt three days, as it is written, “and there was a thick darkness in all the land of Egypt three days” (Ex. 10, 22).

Zohar, Bereshit 7:6

Hence “the appearance of the brightness round about”, to wit, the radiance which is hidden in the pupil of the eye, becomes “the appearance of the likeness of the glory of the Lord”, to wit, corresponding colours, so that the lower unity is formed in correspondence with the upper unity.

Zohar, Yitro 8:18

With the seed of David the reverse was the case: first the lion held sway, and afterwards the ox. Two dark veins were made visible in his face, one on the right side of it and one on the left, which formed the two letters, Daleth and Ain; this being quite the reverse of other men.

Zohar, Vayeshev 5:6

At that time, then, the Holy One will cause a stirring on high with the object of enabling the moon to shine with her full splendour, as we read: “Moreover the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of the seven days” (Ibid. 30, 26). There will thus be added to the moon an exalted spirit whereby all the dead that are in the dust will be awakened.

Zohar, Bechukotai 7:1

AND I SHALL GIVE PEACE IN THE LAND, AND YE SHALL LIE DOWN AND NONE SHALL MAKE YOU AFRAID. R. Jose cited here the verse: “Stand in awe and sin not”, etc. (Ps. 4, 5). ‘When night has fallen’, he said, ‘and men have gone to bed, many emissaries of the law arise and go about the world, and it behoves men to tremble in awe before the Holy One, blessed be He, in order that they may be delivered from them. And a man should be careful not to make any reference to them with his lips so as not to draw their attention to him. Hence it is written, “Commune with your own heart upon your bed” (Ibid.)

Zohar, Bereshit 8:14

“Man” contemplates all of them, and all ascend and contemplate him. Thus they all become engraved in this form in the one mystic name known as “Tremendous” (Nora). Thus it is written concerning them, “And the likeness of their faces is as the face of man” (Ezek. 1, 10). They are all embraced in that likeness, and that likeness embraces them all.

Zohar, Beshalach 8:1

AND THE LORD SAID UNTO MOSES, WHEREFORE CRIEST THOU UNTO ME ? The significance of this question has been dealt with in the Book of Concealed Mystery, and the esoteric interpretation thereof belongs there. R. Judah connected this verse with the story of Jonah. ‘We read there’, he said, ‘that “the Lord had prepared a great fish to swallow up Jonah” (Jonah 3, 1). Now the word minah (prepared) means strictly “to allot as a portion”, as, for instance, when it says, “the king allotted them a daily provision” (Dan. 1, 5);

Zohar, Lech Lecha 11:8

The Neshamah is a supernal power high above the other two. It originates from the power of the male, which is the Tree of Life and ascends immediately. And these three levels are attached to one another. When they leave (the body), they all rise up and return to the places from which they came.

Zohar, Vayishlach 1:12

R. Eleazar said: ‘The sages have stated that on that night and at that hour the power of Esau was in the ascendant, and therefore Jacob was left alone, or, from another aspect, the sun was left alone, the light of the moon having been obscured. Nevertheless, the guardianship of Providence did not leave him entirely, so that his antagonist prevailed not against him, as it says: “And when he saw that he prevailed not against him…”.

Zohar, Ki Teitzei 1:24

The Faithful Shepherd rose and kissed him {Elijah}, on his face and his eyes and blessed him. And he said to him, 'may you be blessed by the mouth of the Holy One, blessed be He, and His Shechinah, by each of His attributes and His ten Sefirot and all His names and all the heads of Yeshivah and all the angels'. And they all answered and said Amen. And the Holy One, blessed be He, and His Shechinah acknowledged his blessing. Elijah, rise, open your mouth regarding the precepts with me, because you are my assistant in every aspect, for it first says of you, "Pinchas, the son of Elazar, the son of Aaron the priest" (Numbers 25:11). [Pinchas is the aspect of Elijah] Surely he is the son of Aaron, my nephew, as written, "and a brother is born for adversity" (Proverbs 17:17).

Zohar, Pinchas 3:2

The righteous one who is not completely so builds on another’s inheritance: he labours but does not know if what he produces will remain his. In respect of himself he is called good and righteous, but not in respect of that inheritance.

Zohar, Chukat 6:7

R. Simeon said: ‘What is “under the sun”? This is the moon; and whoever attaches himself to the moon without the sun, his labour is “under the sun” assuredly; and this was the original sin of the world; and hence it says, “What profit is there to man in all his labour, to wit, to the first Adam and all who have followed him.’

Zohar, Lech Lecha 13:16

R. Isaac said: ‘The Scripture tells us that “a river went forth from Eden to water the garden” (Gen. 2, 10). It is this river which is the support upon which the world rests. It waters the Garden and causes it to bear fruits which spring up and blossom in the world, and which uphold the world and make possible the study of the Torah. What are these fruits? They are the souls of the righteous which are the fruit of God’s handiwork. Therefore every night the souls of the righteous mount on high,

Zohar, Terumah 12:13

When She enters the canopy and is united with the Supernal King, then we awaken the joy of the Right and of the Left, as it is written: “Thou shalt love the Lord thy God with all thy heart”, etc. -that is, without any fear or foreboding, because the “other side” comes not near and has no power here. But whilst Her servants are bringing Her to the King they must keep a great and solemn silence.

Zohar, Bereshit 6:17

The upper waters are male and the lower waters female. At first they were commingled, but afterwards they were differentiated into upper and lowers waters. This is the meaning of “Elohim upper waters”, and this is the meaning of “Adonai lower waters”; and this is the meaning of upper He and lower He. It is further written: AND GOD MADE THE FIRMAMENT. That is to say, this extension took this name. Elohim is the upper waters, and the lower waters are Adonai; nevertheless, since the upper waters were completed by the lower, this name spread to the whole.

Zohar, Terumah 1:5

And should it be pointed out that even Jacob was not spared this enmity in wives, as we read that “Rachel was jealous of Leah” (Gen. xxx, I), then would I answer: Surely so! and how could it be otherwise? For the whole longing and the most ardent desire of the lower world (symbolized by Rachel) is to be in all outer seeming like unto the upper world (symbolized by Leah), and to usurp its powers and reign in its stead.

Zohar, Bereshit 10:7

On this (the fourth) day the kingdom of David was established, the fourth leg and support of the (divine) throne, and the letters (of the divine Name) were firmly fixed in their places. Yet withal until the sixth day, when the likeness of man was fully formed, the throne was not firmly fixed in its place; but then at last both the upper and the lower thrones were established, and all the worlds were settled in their places, and all the letters were fixed in their spheres by the extension of the primordial vapour.

Zohar, Beshalach 10:4

Mark also this! All the supernal hosts with their cohorts and lightful chariots of celestial speed are joined one to another, grade to grade, the lower to the higher, each to its counterpart; and above them all a holy “Living being” (Hayah) (cf. Ezek. I) is set, and all those myriads of armies move and rest according to its will and direction.

Zohar, Bamidbar 1:7

The Torah and the Tabernacle thus having been established, the Holy One, blessed be He, desired to take a muster, as it were, of the forces of the Torah and the forces of the Tabernacle. For a thing cannot be finally settled in its place until its name has been called and it has been assigned there. We thus see here that the Holy One, blessed be He, decided on an enumeration of the forces of the Torah and of those of the Tabernacle, these two being in essence one and inseparable on the celestial model.

Zohar, Mishpatim 3:159

Now we have to turn our attention to a great and noble spot which once was on the earth, being a very root and stock of truth, to wit, Obed the father of Jesse, the grandfather of David. It has been affirmed that he was such a “last one”: how, then, could the root of truth.(David) emanate from such a place?

Zohar, Ki Teitzei 1:20

And since {Malchut} was given through you to Israel, who are the Central Pillar, it behooves us to reveal why it was given them. For surely we learned why she was given to Abraham, [ He drew down the attribute of Chesed, which is synonymous with Abraham], and you were kind (bestowing Chesed) to his children just as he was kind to you. And the Holy One, blessed be He, gave her to Isaac, to him and his descendants to keep her from the Tree of Knowledge of Good and Evil. And they made her some boundaries and cut for her some garments, golden garments with some laws. And they used to disagree and ask questions regarding these laws, to supply them with explanations, to decorate her with many decorations for Shabbat and holidays, to redeem her at the last redemption, as it says of her, "That (Heb. מַ''ה) which has been (Heb. שֶּׁ''הָיָה), it is (Heb. ה''וּא)" (Ecclesiastes 1:9) (making the initials of Moses). (The rest is missing here).

Zohar, Beshalach 4:6

Said R. Simeon: ‘When the dawn is about to break the sky darkens: at that moment the Spouse enters her husband’s chamber.

Zohar, Noach 4:2

In time, however, it becomes a well, filled on all sides with bubbling water; it then typifies the letter he, being filled from on high and bubbling up from below. It is filled from above in the way already explained, while its bubbling from below is from the souls of the righteous.

Zohar, Achrei Mot 2:6

God then turned to His Throne and said: With which of these verses shall I deliver them? The Throne replied: With the one at which they all laughed: as Jacob stood by Abraham in the furnace, so let him stand by these. Hence it is written in connection with them, “Not now shall Jacob be ashamed”.

Zohar, Yitro 1:32

R. Eleazar continued: ‘It is written, “Therefore I shall praise thee, O Lord, among the nations, and sing praises unto thy name” (Ps. 18, 50). David said this under the prompting of the Holy Spirit, when he saw that the glory of the Holy One is not exalted and honoured in the world as it should be, unless other nations also contribute. It is true that the Holy One is glorified for Israel’s sake alone; but while Israel are the foundation of the divine light from out of which issues forth light for the whole world, yet when heathen nations come to accept the glory of the Holy One and to worship Him, then the foundation of the light is strengthened, and all its rays are unified, and then the Holy One reigns above and below.

Zohar, Bamidbar 8:1

R. Simeon began a discourse, citing the verse: “[A Psalm] of David. Unto thee, O Lord, do I lift my soul. O my God, in thee have I trusted”, etc. (Ps. 25, 1-22). ‘Why did David’, he asked, ‘compose this Psalm in an alphabetic acrostic, and besides, why is the letter Vau absent therefrom? Why, again, has this Psalm been prescribed as the “falling-on-one’s-face prayer”?1This in accordance with the Sephardi ritual. v. Common Prayer Book, ed. Gaster. The Ashkenazi ritual prescribes Psalm 6.

Zohar, Mishpatim 3:34

Nor is one to imagine that the “side of impurity” has put the soul in the child: for the impure power only snatched, as it were, at that soul and played with it until it entered into the body of that child. But the impure power visits the child occasionally and longs to possess his body. And after some time the Holy One takes into His own guardianship the soul, and the evil power attains mastery over the body. But eventually body and soul become the possession of the Holy One (in the Resurrection).

Zohar, Lech Lecha 11:3

And because the Nefesh offers a sacrifice by attaching itself to the foundation of the body, which is offered as a sacrifice to atone for the Neshamah, then part of it is offered to those grades that are considered as Ishim. Because part of the Nefesh, (the Ruach of the Nefesh) is drawn down from them. As it is written, "My offering and my bread for my fire (Heb. אִשַׁי)..." (Num. 28:2), which means to the Ishim. So, because it is an offering of the Nefesh, the Ishim take their part as well. And when one leaves this world, that Nefesh never leaves the grave. And because of the power, the dead know and talk with each other.

Zohar, Vaetchanan 8:19

HEAR, ISRAEL. R. Yesa said: ‘This is the patriarch Israel.’ R. Isaac said: ‘ “Israel” here has the same meaning as “heavens” in the verses “Hear, O heavens” (Isa. 1, 2), and “Give ear, O heavens” (Deut. 32, 1). “The Lord” here indicates the starting-point of all, in the radiance of the Holy Ancient One, and this is what is called “Father”.

Zohar, Miketz 9:14

“But he that maketh haste to be rich shall not be unpunished” (Ibid.), because he refuses to devote himself to the Torah, which constitutes the life of this world and the life of the world to come. It being now the time to occupy ourselves with the study of the Torah, let us do so,’ he said.

Zohar, Bereshit 18:8

So here you have the stature (of Ze'er Anpin) in the letters Yud Hei Vav Hei, because the letter Vav (is) Tiferet of the heavens, (i.e. Tiferet of Ze'er Anpin). Its five firmaments - (the last Heh of the Four Letter Name) - are called "the (Heb. Hei) heavens", the five firmaments included in 'the heavens.' The upper five are the 'heavens of the heavens'. These are Hei-Hei. The letter Vav is their sixth (firmament). (Malchut becomes) the seventh, and seven plus seven total fourteen. Here are those lands, seven upon seven lands that cover each other like onion rings. They are all alluded to in the two eyes.

Zohar, Achrei Mot 1:4

R. Abba said: ‘The expression “Serve the Lord with fear” contains a mystical allusion. What kind of fear is meant? It is that which here esoterically alludes to the Holy One, blessed be He, as in the verse, “The fear of the Lord is the beginning of knowledge” (Prov. 1, 7).’ R. Eleazar said: ‘If a man desires to serve his Master, from what place should he commence and in what place should he first aim at unifying the name of his Master? In “fear”, with which the ascent heavenwards commences.’

Zohar, Terumah 16:10

“And night unto night declareth knowledge.” These are those “chariots” which form the body of the Throne; they are called “nights”, as it is written: “My reins also instruct me in the nights” (Ps. 16, 7). The upper chariot is called “Days” or “day unto day’,, the lower “Nights”, or “night unto night”.

Zohar, Vayakhel 11:8

These abide in ethereal space on the four sides of the world. On the eastern side there is the chief supervisor, whose name is Gezardiya, and who is attended by a number of other chieftains, all awaiting the word of prayer that is about to ascend to the ethereal realm on that side. The moment it does so the supervisor takes it up.

Zohar, Vayishlach 3:26

I AM NOT WORTHY OF ALL THE MERCIES. The connection of those words with what precedes is as follows. Jacob said in effect: “Thou hast promised me to deal well with me, but I know that all thy promises are conditional. Now, behold, I possess no merits, so that I am not worthy of all the mercies and of all the truth which Thou hast shown unto Thy servant; and all that Thou hast done for me until this day Thou hast done not for sake of my merits but for Thine own sake. For behold, when first I crossed the Jordan, fleeing from Esau, I was all alone, but Thou hast shown unto me mercy and truth, in that I have now crossed with two companies.”

Zohar, Vayera 19:2

Hence he said, “look not behind thee”, implying “for behind thee I am doing my work of destruction”. But his wife looked back from behind him, thus turning her face to the destroying angel, and she became a pillar of salt; for as long as the destroying angel does not see the face of a man he does not harm him; but as soon as Lot’s wife turned her face to look at him she became a pillar of salt.’

Zohar, Vayikra 7:4

(So in the book of Rab Hamnuna the Elder we find it stated that Job was called “great” (Job 1, 3) only because of his wife, who was God-fearing like himself.)

Zohar, Bereshit 18:12

Corresponding to Revi'a, which rises, there is the Cholam. The Sh'varim, (Tevir), is equivalent to the Shva. In this (Revia), one should raise his voice and in (pronouncing) the other, one should lower his voice. Because of this, it is Sh'varim (from the word 'to break'). This is done in secret, as it is written of the lower Shechinah: "But her voice was not heard" (I Samuel 1:13). Teruah is Shalshelet. The Revi'i is for raising the voice, the Tevir of the cantillation marks is for lowering the pitch. Shalshelet holds to the two Columns like a chain (and joins them together).

Zohar, Vayera 18:8

AND IT CAME TO PASS, WHEN THEY HAD BROUGHT THEM FORTH ABROAD, THAT HE SAID, ETC. This is another proof that when punishment overtakes the world a man should not-as has already been said-let himself be found abroad, since the executioner does not distinguish between the innocent and the guilty. For this reason, as has been explained, Noah shut himself in in the ark so as not to look out on the world at the time when judgement was executed. So also it is written, “And none of you shall go out of the door of his house until the morning” (Ex. 12, 22). Hence the angel said to Lot, ESCAPE FOR THY LIFE, LOOK NOT BEHIND THEE, ETC.

Zohar, Yitro 15:11

As we went along he said to us: “Every person must converse with his fellows according to the sex and class to which they belong.” I was struck by this remark, and said to R. Hiya, my son: “This accords with the Scriptural verse: ‘Thus shalt thou say to the house of Jacob, and tell the children of Israel.’ ”

Zohar, Noach 4:3

(According to another interpretation, “drink water out of thine own cistern” refers to King David, who said, “Oh that one would give me water to drink of the cistern of Bethlehem” (II Sam. 23, 15); and “running waters” refers to Abraham; “out of the midst” refers to Jacob, he representing the centre; “thine own well” signifies Isaac, who is called “well of living waters”. Thus in this verse is a reference to the sacred and honoured team of the three patriarchs with King David associated with them.)

Zohar, Pekudei 4:24

AND BEZALEL, THE SON OF URI, THE SON OF HUR, OF THE TRIBE OF JUDAH, ETC. Said R. Judah: It has been laid down that Bezalel was of the “right side”, and so it was he who perfected the whole work. Furthermore, since Judah was ruler and king over the rest of the tribes, it thus fell to a descendant of his to construct the Tabernacle. It has already been explained that the name Bezalel is a compound of two words, signifying “in the shadow of God”, and thus indicates the “right side”. Further, from this side Bezalel possessed himself of the wisdom to do all the work.

Zohar, Noach 13:6

Had not Israel backslided and sinned before the Holy One, blessed be He, they would never have died, since the scum of the serpent had been purged out of them. But as soon as they sinned, the first tablets of the Law were broken-those tablets which spelt complete freedom, freedom from the serpent who is the “end of all flesh”.

Zohar, Shemot 13:33

The light will then move from that place and shall stand over Jericho, the city of trees, and the Messiah will be hidden in the light of the “Bird’s Nest” for twelve months.

Zohar, Bechukotai 10:1

R. Isaac adduced the verse: “My beloved is like a doe or a young hart, behold he standeth behind our wall”, etc. (S.S. 2, 9). ‘Happy’, he said, ‘are Israel to whom it has been granted that this pledge should be with them from the supreme King, for though they are in exile, the Holy One, blessed be He, comes at the beginning of every month and on every Sabbath and festival to take note of them and to look at his pledge which is with them, his most precious possession.

Zohar, Mishpatim 3:143

As we have come so far, we must now disclose the hidden paths of the Lord of the universe, which the children of men know not, though they are all within the way of truth, as it is written: “For the ways of the Lord are upright; the righteous shall walk in them, and the transgressors shall stumble therein” (Hos. 11, 10). The children of men neither know nor perceive how exalted are the deeds of the Holy One and how strange, yet withal according to the way of truth, turning neither to the right nor to the left.

Zohar, Mishpatim 3:269

Here is, for instance, a child bom in incest. As soon as he emerges into the world he is separated from the community of the holy people, and the unfortunate bastard laments and sheds tears before the Holy One, and complains: “Lord of the world! If my parents have sinned, wherein is my guilt? I have ever striven to do only good works before Thee.” But the greatest grief of all emanates from those “oppressed ones” that are but little sucklings which have been removed from their mothers’.breasts.

Zohar, Metzora 4:2

To those who repent, God grants pardon for all sins save for the evil tongue, as it is written: “This shall be the law of the leper”, the word mezorah (leper) being interpreted as mozi shem ra’ (slanderer).’1Cf. T. B. Erekhin, 16a; Shab, 97a. R. Hiya said: ‘Whoever spreads false reports, all his limbs become defiled and he is meet for shutting up, because his evil speech rises aloft and calls down an unclean spirit on him.

Zohar, Lech Lecha 9:1

AND ABRAM TOOK SARAI HIS WIFE. The word “took” signifies that he pleaded with her and persuaded her. For a man is not permitted to take his wife with him to another country without her consent. The word “take” is used in a similar sense in the texts “Take Aaron” (Num. 20, 25), and “Take the Levites” (Ibid. 3, 45). So Abram spoke persuasively to Sarai, pointing out to her how wicked were the ways of their contemporaries.

Zohar, Vayigash 5:9

An alternative exposition is as follows. “The Lord by wisdom founded the earth”, that is, the upper world has been created through the higher Wisdom and the lower world through the lower Wisdom, so that all things came into being out of the higher Wisdom and the lower Wisdom. “By understanding he established the heavens”; literally, He establisheth (konen), to wit, day by day, without ceasing; they were not made complete at once, but He continues perfecting them each day.

Zohar

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