Zohar, Vayakhel 10:10

and whosoever concentrates his mind and heart on all this and surrenders his soul in complete devotion, the Holy One, blessed be He, names him “peace” below after the pattern of the peace above, as we read, “and the Lord called him peace” (Judges 6, 24).

Zohar, Terumah 12:3

Therefore we proclaim loudly: “Hear, O Israel; prepare thyself, for thy Husband has come to receive thee.” And also we say: “The Lord our God, the Lord is one”, which signifies that the two are united as one, in a perfect and glorious union, without any flaw of separation to mar it.

Zohar, Vayigash 8:6

R. Jose said in reply: ‘It has been laid down that the righteous should not put their Master to trouble by exposing themselves to an obvious danger. We find an example in Samuel, when he said: “How can I go? If Saul hear it, he will kill me” (I Sam. 16, 2); and God therefore told him to take certain precautions (Ibid.). So it was with Elijah.’

Zohar, Bamidbar 2:1

EVERY MAN WITH HIS OWN STANDARD, ACCORDING TO THE ENSIGNS, BY THEIR FATHER’S HOUSES, SHALL THE CHILDREN OF ISRAEL PITCH. R. Eleazar began a discourse, citing the verse: “Rejoice ye with Jerusalem, and be glad in her, all ye that love her”, etc. (Isa. 66, 10). ‘How beloved’, he said, ‘is the Torah before the Holy One, blessed be He, inasmuch as wherever words of the Torah are heard the Holy One, blessed be He, listens together with all His hosts. Indeed, He comes to lodge with the one that gives utterance to those words, as Scripture says: “In every place where I cause my name to be mentioned”, etc. (Ex. 20, 21). Moreover, the enemies of such a man fall down before him, as said elsewhere.

Zohar, Bamidbar 8:5

Thus a man has in the first place to cleanse himself [by ablution], then accepts upon himself the Heavenly Yoke symbolized in the act of spreading over his head the fringed robe. Then he makes tight on himself the knot expressive of unification, to wit, the phylacteries, consisting of the phylactery of the head and that of the hand, the latter on the left hand over against the heart, in consonance with the Scriptural verses, saying: “Let his left hand be under my head”, etc. (S.S. 2, 6), and “Set me as a seal upon thy heart, as a seal upon thy arm” (Ibid. 8, 6). So far the preparatory actions.

Zohar, Shemot 10:1

NOW THERE AROSE UP A NEW KING OVER EGYPT. R. Abba cited here the verse: Blessed are ye who sow above all waters, that sendforth the feet of the ox and the ass (Isa. 32, 20). He said: ‘Blessed are the children of Israel whom God hath chosen above all nations and brought near to Himself, as it is written, “The Lord hath chosen thee to be a peculiar people unto himself’ (Deut. 14, 2), and again, “For the Lord’s portion is his people: Jacob is the lot of his inheritance” (Ibid. 32, 9). Israel cleaves to the Holy One, blessed be He, as it says “And ye who cleave to the Lord your God, ye are all alive. to-day” (Ibid, IV, 4).

Zohar, Balak 6:76

R. Eleazar then resumed: ‘We were speaking of benediction. What is the meaning of “bless ye”? The drawing of blessings from the place from which all blessings issue until they become a blessing through the abundance of the drawing, and from the abundance of waters in that blessing straightway they swarm with fishes of all kinds.

Zohar, Lech Lecha 15:1

He, as it were, awoke the dawn, as it is written, “Awake, my glory, awake, psaltery and harp; I myself will awake right early” (Ps. 57, 9). In the night when Sarai was with Pharaoh, the angels came to sing praises before God, but God said to them, “Go all of you, and deal heavy blows on Egypt, in anticipation of what I intend to do subsequently”; hence it is written, “And the Lord smote Pharaoh with great plagues.”

Zohar, Miketz 6:10

R. Jose and R. Hizkiah were once travelling from Cappadocia to Lydda, and with them was a certain Judean driving an ass laden with clothes. Said R. Jose to R. Hizkiah: ‘Repeat one of those excellent expositions of Scripture which you are wont to deliver daily before the Sacred Lamp.’

Zohar, Vayishlach 4:9

It is therefore incumbent on a man to be on his guard against them and not to let himself be contaminated by them, but to follow the paths of the Torah. For there is no man falls asleep on his bed in the night-time but he has a foretaste of death, in that his soul (neshamah) departs from him; and since his body is left without the holy soul, an unclean spirit comes and hovers upon it and it becomes defiled. It has already been said elsewhere that a man should not pass his hands over his eyes when he wakes in the morning on account of the unclean spirit hovering over his hands.

Zohar, Balak 6:33

Said R. Abba: ‘Why did the Israelites treat the Moabites differently from the Ammonites, for, as we have learnt, in the presence of the former they brandished their weapons as if they meant to attack them, whereas against the Ammonites they made no display of military force?’

Zohar, Vayakhel 14:12

Those initiated in the higher wisdom perform their marital duties on each Sabbath night. Concerning this, we put a question to the Holy Lamp, pointing out to him that it seems to contradict the known fact that the lower Crown receives what it receives1i.e. the souls from on high. in the daytime, and in the night it distributes sustenance to all its host, as Scripture says: “She rises also while it is yet night, and giveth food to her household, and a portion to her maidens” (Prov. 31, 15). If this be so, how can we say the proper time for intercourse is on that night in particular?

Zohar, Introduction 14:7

Rab Hamnuna discoursed thus: Suffer not thy mouth to bring thy flesh into guilt (Eccl. 5, 5). ‘This is a warning to man not to utter with his mouth words that might suggest evil thoughts and so cause to sin the sacred body on which is stamped the holy covenant. For he who does this is dragged into Gehinnom. The angel presiding over Gehinnom is called Duma, and there are tens of thousands of angels of destruction under him. He stands at its door, but those who have carefully guarded the sign of the holy covenant he has no power to touch.

Zohar, Vayishlach 3:2

Why all these details? Because God always delights in the prayer of the righteous, and He crowns Himself, as it were, with their supplications. So we affirm that the angel in charge of the prayers of Israel, Sandalphon by name, takes up all those prayers and weaves out of them a crown for the Living One of the worlds. All the more, then, must we believe that the prayers of the righteous, in which God takes delight, are made into a crown for Him. Seeing that Jacob had with him legions of holy angels, it may be asked why he was afraid. The truth is that the righteous rely not on their merits but on their prayers and supplications to their Master.

Zohar, Beshalach 15:2

When the hour arrived at which Moses the faithful shepherd and prophet was to descend into this world, God brought forth a holy spirit from the depths of a sapphire stone in which it was hidden, and crowned it with crowns, and illumined it with two hundred and forty-eight lights, and stationed it before Him and gave over unto its charge the whole of His own Household, with the one hundred and seventy-three keys. Then He crowned it yet again with five diadems, each of which ascended and illumined a thousand worlds of lights and lamps stored in the secret treasures of the holy and highest King.

Zohar, Behar 8:2

Observe’, he said, ‘that, as we have learnt, the deed below arouses the activity above, as it says, “and ye shall do (lit. make) them”, as much as to say, by your action below you make those above. Hence it says here, “Do (i.e. make) good”, “good” being a reference to the Zaddik. When you do this, then that “good” is aroused, and then you may “dwell in the land and follow after faithfulness”.

Zohar, Mishpatim 3:58

And what does the “conjugal cohabitation” stand for? This is the abundance of light and life of the world to come wherein is all bliss. It is TETRAGRAMMATON Zebaoth who shines forth with all the hidden lights of the Tree of Life, and wherein is concealed the mystery of conjugal relations and whence it emanates.

Zohar, Vayishlach 5:1

AND THERE WRESTLED (vaye’oveq) A MAN WITH HIM. R. Joshua the son of Levi said: ‘From the word behe’ovqo (in his wrestling) we learn that they raised a dust with their feet which reached the Throne of Glory, as this word finds a parallel in the phrase “the dust (‘abaq) of his feet” (Nahum 1, 3). The angel here mentioned was Samael, the chieftain of Esau, and it was right that his dust should rise to the Throne of Glory which is the seat of judgement.’ R. Simeon said: ‘This dust (‘abaq) was not ordinary dust, but ashes, the residue of fire. It differs from dust proper in that it is sterile and unproductive, whereas dust (‘afar) is that from which all fruit and vegetation spring and is common to the lower and higher existences.’

Zohar, Beshalach 10:32

“The earth is the Lord’s and the fulness thereof’ refers to the Community of Israel and all the multitudes who are attached to her and are called “fulness”. “The world and they that dwell therein” refers to the lower world called tebel, which is under the aegis of Judgement, as it is written: “He will judge the world (tebel) in righteousness” (Ibid. IX,9). Whether as individuals, or nations, or the whole world, they are all linked to this sphere of judgement.

Zohar, Introduction 12:13

They asked him, ‘Who charged thee to make this journey as an ass-driver?’ He said to them, ‘The letter Yod waged war with the letters Kaph and Samekh, to make them join me. The Kaph refused to leave its place, since it could not exist for a moment elsewhere. The Samekh refused to move from its place lest it should cease to support those that fall.

Zohar, Shemot 13:15

When the crying and weeping resound for the second time, the whole firmament above the Garden begins to shake, and the cry echoes from five hundred myriads of supernal hosts, until it reaches the highest Throne. Then the Holy One, blessed be He, beckons to that “Bird”, which then enters its nest and comes to the Messiah, and flits about, uttering strange cries.

Zohar, Shemot 3:4

And what is the meaning of “He came from the ten thousands of holy ones”? An ancient tradition explains it thus: when the Holy One was about to give the Law to Israel, hosts of angels protested with one voice, saying: “O Lord, our lord, how excellent is thy Name in all the earth! Give thy Glory (the Torah) to the heavens!” (Ps. 8, 1-2). In truth, they desired the Torah for themselves.

Zohar, Introduction 6:2

When He came to create the world, all the letters presented themselves before Him in reversed order. The letter Tau advanced in front and pleaded: May it please Thee, O Lord of the world, to place me first in the creation of the world, seeing that I am the concluding letter of EMeTh (Truth) which is engraved upon Thy seal, and seeing that Thou art called by this very name of EMeTh, it is most appropriate for the King to begin with the final letter of EMeTh and to create with me the world. The Holy One, blessed be He, said to her: Thou art worthy and deserving, but it is not proper that I begin with thee the creation of the world, since thou art destined to serve as a mark on the foreheads of the faithful ones (vide Ezek. 9, 4) who have kept the Law from Aleph to Tau, and through the absence of this mark the rest will be killed; and, further, thou formest the conclusion of MaWeTh (death). Hence thou art not meet to initiate the creation of the world.

Zohar, Bereshit 20:4

The angels thereupon began to malign him and say, “What is man that Thou shouldst remember him, seeing that he will assuredly sin before Thee.” Said God to them, “If ye were on earth like him, ye would sin worse.” And so it was, for “when the sons of God saw the daughters of man”, they fell in love with them, and God cast them down from heaven.

Zohar, Miketz 1:1

AND IT CAME TO PASS AT THE END. R. Hiya expounded the word “end” from the text: He setteth an end for darkness, and he searcheth out to the furthest bound; a stone of thick darkness and the shadow of death (Job 28, 3). ‘The end here mentioned is’, he said, ‘an allusion to the “end of the left”, which, after roaming to and fro in the world, finally ascends and presents itself before the Holy One, blessed be He, to bring accusations against mankind. He “searcheth out to the furthest bound” (takhlith— destruction), inasmuch as all his works are never for good, but always for destruction and for the utter annihilation of the world.

Zohar, Bereshit 10:5

nevertheless, it still ascends in all directions above in the letter He in the union of the letters of the sacred Name. Afterwards degrees extended on this side and on that. The degrees that extended upwards were called “the dominion of the day”, and the degrees that extended downwards were called “the dominion of the night”.

Zohar, Mishpatim 3:187

As soon as he is there, the breath of him who is the Single one (Samael), who had to be separated from his feminine counterpart (Lilith), and who walks after the manner of a serpent, breathes on him, and straightway he leaves that mighty rock and, wandering lonely forth, begins to roam the world until he shall find a “redeemer” through whose agency he can return to this earth. This is the significance of the words: “If he came by himself, he shall go out by himself’; the reference is to a man who refused to get married and beget children.

Zohar, Terumah 14:2

It is the mystery of the Sabbath, which is united with the mystery of the One so that it may be the organ of this Oneness. ‘In the prayer before the entrance of the Sabbath the Throne of Glory is prepared for the Holy Heavenly King.

Zohar, Metzora 4:5

THEN THE PRIEST SHALL COMMAND TO TAKE FOR HIM THAT IS TO BE CLEANSED TWO LIVING CLEAN BIRDS, ETC. When R. Isaac and R. Jose were once studying with R. Simeon, they said to him: ‘We know the symbolism of the cedar tree the shoots of which are transplanted in Lebanon, as has been expounded. But what is the point of the hyssop?’

Zohar, Yitro 1:29

so as to prevent that person from committing some evil; thus the very poison is used by the Holy One in order to perform some miracle. It is, in truth, all in His hands; it is all according to His plan, and if it had no purpose He would not have created it. And if it is wrong to despise anything in this world, how much more sinful must it be to think lightly of any word or act of the Holy One, blessed be He.

Zohar, Emor 13:5

“Seal the law among my disciples” (Ibid.) Were is the seal of the Written Law? In “my disciples”, that is, the prophets. The whole is established only in its completeness, and holiness rests on it only when it is complete, when part is joined with part and there is no empty place. Hence no man with a blemish must draw near to serve, nor must a sacrifice with a blemish be offered.

Zohar, Bereshit 7:2

THE WATERS: to wit, those that issue from on high, from under the upper He’. FROM UNDER THE HEAVEN: this is the lesser Vau (hence the word yikavva is spelt with two vau’s, one for “the heaven” and one for “under the heaven”). In consequence: LET THE DRY LAND APPEAR. This is the lower He. This is disclosed and all the rest is undisclosed; from this last we conclude by inference to that which is undisclosed.

Zohar, Vayera 7:2

according to the dictum: “Three keys there are which have not been entrusted to any messenger, namely, of child-birth, of the resurrection, and of rain.” But the truth is that the words “I will return” were spoken by the Holy One, blessed be He, who was present there.

Zohar, Mishpatim 3:168

Therefore Israel can never cease to be. If, God forbid, they should so cease to be, this Divine Name would be ended likewise, as it is written: “When they (the Canaanites) shall cut off our name from the earth, what wilt thou do unto thy great name?” (Josh. 7, 9). The “great Name”.is the first building, the first Name, Elohim. And now, when Israel is in exile, the whole building has fallen, as it were. But in the time to come, when the Holy One shall redeem His children from exile, the “Mi” and the “Eleh”, which when they were in exile were separated, will be united as one, and the Name Elohim be perfectly established and the world shall be healed. Therefore it is written: “Who (mi) are these (eleh) that fly as a cloud, and as the doves to their windows?” (Isa. 60, 8):

Zohar, Vayera 14:3

It is written here: “According to the cry of it.” Why not of them, since two cities are mentioned here?

Zohar, Bamidbar 8:2

Now the solution of all this is based on an esoteric doctrine known to the Companions, which is as follows. When night falls the Nethertree, from which death issues, spreads its branches so as to cover the whole of the universe. And so darkness prevails, and all the people of the world have a foretaste of death. And every man hastens to surrender his soul into His Hand as a trust. And inasmuch as He takes them in trust He returns each one to her owner in the morning. Thus, as each morning arrives, man, having received back his deposit, ought to render blessings to the Holy One, blessed be He, who is trustworthy above all.

Zohar, Terumah 13:3

What is the place whence they receive this favour? It is a holy supernal region, whence emanate all holy wills and desires. This is known as “every man”, who is identical with the “Righteous”, the Lord of the House, whose love is always directed towards the Matrona, like a husband who loves his wife always. “Whose heart is willing”: that is, His heart goes out to Her, and Her heart to Him.

Zohar, Vayigash 1:4

4. The three letters Shin, Kof, and Resh came before Him, each on its own. The Holy One, blessed be He said, 'It is not worthwhile to create the world by you, for you are the letters which combine to create the word 'lie' (Heb. sheker), and no lie deserves to rise before Me," as has already been explained.

Zohar, Vayeshev 7:12

R. Hiya and R. Jose used to study with R. Simeon. R. Hiya once put to him the following question: ‘We have learnt that a dream uninterpreted is like a letter undeciphered. Does this mean that the dream comes true without the dreamer being conscious of it, or that it remains unfulfilled?’ R. Simeon answered: ‘The dream comes true, but without the dreamer being aware of it.

Zohar, Vayeshev 5:9

“Put, I pray thee, thy hand under my thigh”; this is symbolic of the foundation of the world, for this servant was destined to bring to life again the dwellers in the dust, and to be made the messenger by the spirit from on high to restore the spirits and souls to their places, to the bodies that were decomposed underneath the dust.

Zohar, Yitro 14:12

When he awoke, he straightway went to R. Simeon, kissed his hand, and said: ‘This night I saw in my dream an haggadic book wherein were written the words: “Wisdom and glory in His sanctuary”, “Wisdom” above, “Glory” below, and “in His sanctuary” at the side. This I saw in a dream, and I found it on my lips when I awoke.’ Said R. Simeon to him: ‘Until this time thou wast too young to join the company of the “reapers of the field”, but now everything has been shown unto thee! Thus the meaning is: Wisdom (Hokmah) is His Name and Glory (Tifereth) the name of His son.’

Zohar, Mishpatim 3:265

Thus, when a man steals his neighbour’s wife, either openly or secretly, and a child is born of such adulterous union, and the Holy One has perforce to fashion its body and give it form, then that child is indeed “an oppressed one who is made such”, literally, in despite of the Almighty. Solomon reflected on this and said: “I consider the sad fate of these hapless oppressed ones who have been ‘made’”

Zohar, Pekudei 4:13

But when Moses came, that Name was once more sought after and mentioned. For when he was near the thorn-bush he straightway asked concerning that Name, saying, “and they shall say to me, What is his name? what shall I say unto them?” (Ex. 3, 13). It was there that that Name was entrusted to the mouth of Moses.

Zohar, Terumah 11:6

The candlestick was prepared by Isaac, who sanctified the Name of the Holy One before the eyes of the whole world, and lighted the supernal light in that sanctification. Therefore the Holy People must direct its mind towards the supernal world, and prepare for the Lord of the House a bed, a table, a stool, and a candlestick, in order that perfection and harmony may reign undisturbed every day, both above and below.

Zohar, Metzora 4:6

He replied: ‘It is written here, “two living clean birds and cedar wood and scarlet and hyssop”. “Living” is a reference to two of the “living creatures” (Hayoth) that Ezekiel saw, denoting the place from which the true prophets draw inspiration. “Cedar wood” we have explained. “Scarlet” indicates the place of Severity, which is associated with him at first. “Hyssop” is the lesser Vau which gives sustenance to the Community of Israel. All these again rest upon him because he has been purified.’

Zohar, Vayera 6:9

Thus when the destroying angel is at large in the world, a man should take shelter in his house, remain under cover and not show himself in the open, so that no hurt may befall him, as the Israelites were bidden in Egypt, “and none of you shall go out of the door of his house until the morning” (Ex. 12, 22). From the angels one can hide oneself, but not from God, of whom it is written, “Can any hide himself in secret places that I shall not see him? saith the Lord” (Jer. 23, 24).

Zohar, Nasso 4:1

1The first 20 lines of the Hebrew text are not found in our translation.R. Isaac and R. Judah were walking together on the road leading from Usha to Lud. Said R. Judah: ‘Let us discourse on the Torah whilst walking.’ R. Judah then cited the verse: “And if a man shall open a pit, or if a man shall dig a pit… the owner of the pit shall make it good”, etc. (Ex. 21, 33-34). ‘If that man’, he said, ‘has to make good, how much more so he who brings the whole world into disfavour by his sins. And I do, indeed, find it strange, that having brought the world into disfavour a man can make restitution by penitence, as Scripture says: WHEN A MAN OR WOMAN SHALL COMMIT ANY SIN… THEN THEY SHALL CONFESS THEIR… AND HE SHALL MAKE RESTITUTION, ETC.

Zohar, Mishpatim 3:41

“If a man sell his daughter to be a maidservant”-that is, when the Holy One delivers His daughter, the holy soul, to be a maidservant, enslaved in bondage unto you, I adjure you, when her time comes, let her “not go out as the menservants do”, polluted by sins, but free, illumined, and pure, in order that her Master may be able to find joy in her, and to give her goodly reward in the splendours of Paradise, as it is written: “And he shall satisfy thy soul with brightness (zahzahoths lit..places lit by the sun)” (Isa. 58, 11); namely, when she shall ascend again thence, bright and pure.

Zohar, Yitro 6:7

A large rounded forehead indicates one who is openminded and generally gifted. He can acquire any kind of knowledge, even without a teacher. His undertakings are uniformly successful, except when they are concerned with money matters, in which he sometimes comes to grief. He can infer great things from small; hence he is rightly called discerning. He is detached from the things of this world, and even when he knows that he will suffer by not considering earthly matters he pays them no heed. He is tenderhearted.

Zohar, Noach 3:3

R. Hiya said: ‘It is the Zaddik who produces offspring in the world. Who constitute this offspring? The souls of the righteous, these being the fruit of the handiwork of the Holy One, blessed be He.’

Zohar

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