Zohar, Balak 12:7

Now where was Balaam at that time? Seeing that he said, “Now I am going to my people”, how can he have been in Midian? The truth is, however, that when he saw that twenty-two thousand of Israel fell through his counsel, he stayed there and demanded his reward; and while he was staying there Phineas and his captains of the host came there.

Zohar, Beshalach 12:10

Similarly, the Holy One, blessed be He, out of His great love for the Community of Israel (represented by the Shekinah) has entrusted everything to her (i.e. the Shekinah), proclaiming all the other nations to be of no account in comparison with her. “There are threescore queens, and fourscore concubines, and virgins without number; but my dove, my undefiled is but one” (S.S. 6, 8, 9). He resolved that His whole household be given into her keeping, and delivered to her all his armoury, all the lances, all the swords, all the bows, all the arrows, all the spears, all the catapults, all the citadels, and all weapons of warfare, the “sixty valiant men, the valiant of Israel”.

Zohar, Balak 5:3

Therefore it was that Moab said to the elders of Midian, “Now shall this multitude lick up all that is round about us as the ox licketh up the grass of the field”, since it is known that the ox is there to do evil to all mankind.’

Zohar, Beshalach 7:7

R. Jose and R. Judah were once walking together. Said R. Jose: ‘We have been taught that the Name TETRAGRAMMATON in every connection signifies mercy; even when it is related to war and judgement, the judgement is executed in mercy; but here we read, “TETRAGRAMMATON shall fight for you”, and yet the attribute of mercy was not manifested at all in the Egyptians’ defeat, for “there remained not so much as one of them” (v. 28).’

Zohar, Vayeshev 6:6

Similarly it was by reason of the love that Jacob showed towards Joseph above all his other sons that they conspired to slay him, though he was their own brother. How much greater, then, must be the enmity of the idolatrous nations towards Israel!’

Zohar, Chukat 1:2

AND THE LORD SPAKE UNTO MOSES AND UNTO AARON SAYING, THIS (ZOth) IS THE STATUTE OF THE LAW WHICH THE LORD HATH COMMANDED, SAYING. R. Jose said: ‘This passage commences simply, “This is the statute of the law”, but in another passage we find, “Now this (ve-ZOth) is the law which Moses set before the children of Israel” (Deut. 4, 44). Why this difference? As we have learnt, because the addition of the vau (now) indicates the complete union of all, of the Community of Israel with the Holy One, blessed be He; and such is the essence of the Torah.

Zohar, Terumah 11:5

The “bed” was given to Jacob to prepare, therefore he ordered the evening prayer; the “table” was prepared by King David in the Psalms which he wrote (“Thou preparest a table before me” (Ps. 23, 5)); the “stool” was prepared by Abraham, through his close union with the Lord, wherewith he benefited the souls of all the sons of men.

Zohar, Bereshit 14:4

When he came to the “world of separation”, which is the sphere of individual beings, the architect said to the master of the building: “Let us make man in our image, according to our likeness.” Said the master of the building: “Truly, it is well that he should be made, but he will one day sin before thee, because he is foolish: so it is written, ‘A wise son rejoiceth his father, and a foolish son is a heaviness to his mother’ (Prov. 10, 1).”

Zohar, Ki Teitzei 1:16

{Elijah} opened and said, 'Faithful Shepherd, the Holy One, blessed be He gave this bride of yours, [ this refers to Malchut/Kingship] to Abraham to bring up for you. And since he kept her she is called his daughter. This is what is meant by the saying that Abraham had a daughter whose name was 'Bakol (Eng. 'in all')'. By her he observed the whole Torah even the Eruv Tavshilin (an action allowing one to cook on holiday for Shabbat). This is the meaning of, "and kept My charge" (Genesis 26:5). And he brought her up, as written, "And he brought up Hadassa" (Esther 2:7). And the Holy One, blessed be He, blessed him for her sake, as it is written, "and Hashem had blessed Abraham in all things (בַּכֹּל)" (Genesis 24:1). He brought her up with every good virtue and was charitable to her. He raised her to greatness, with the quality of kindness (Chesed) of Abraham. His house was, for her sake, wide open to do kindness to all the people of the world.

Zohar, Yitro 13:7

And because Jacob is in the sign of the Twins the Torah was given to his children in the months of the Twins, being itself “twin”, viz. written and oral; it was given in the third month (Sivan), symbolizing the treble Torah (Law, Prophets, Writings).

Zohar, Vaetchanan 2:2

Those who belong to the supernal Palace rise up in vigour and betake themselves to praisegiving in accordance with the Torah and join the Community of Israel until the day is light. When the morning comes, She and all who belong to the Palace go to visit the Holy King, they being called the sons of the King and of the Matrona, as has been explained.

Zohar, Chayei Sara 7:3

“In the head” means in the time to come when the dead will come to life; for then the world will be the “head”, since it will be established by the “head”, that is, the supernal world. “In the heel” means now in this world, which is merely “heel” and not endowed with permanence, and so the serpent bites and mankind is in disgrace.

Zohar, Emor 13:1

WHOEVER HE BE OF THY SEED THROUGHOUT THEIR GENERATIONS THAT HATH A BLEMISH. R. Isaac said: ‘Whoever has a blemish is not fitted to serve before the Holy One, as we have laid down, that whoever has a blemish has no true faith, and his blemish bears witness against him.’

Zohar, Yitro 2:3

For Moses’ sake, and through his merit, did Jethro beget sons, whom he then brought with him to Moses, so that they might all enter together under the wings of the Shekinah. Therefore it says also in the following verse (6): “I, thy father-in-law, Jethro, am come unto thee, and thy wife, and her two sons with her.” And that Jethro did have sons is definitely stated: “And the children of the Kenite, Moses’ father-in-law…” (Judges 1, 16), and he left his sons to be with Moses.’

Zohar, Achrei Mot 5:6

He further asked him: ‘Since it says, “let him not come at all times into the sanctuary”, why does it not specify at which time he should come?’ He replied: ‘As we have explained, there was a certain time which was known to the priests, and here these words are inserted only as a warning to Aaron, as we have explained.’ He replied: ‘That is what I thought, only I wanted to make certain.’

Zohar, Vayakhel 11:17

The same Zebuliel would fain minister in that heaven in the daytime, but he is not permitted until moonlight appears, when he comes out with all those legions and chieftains. But when day breaks they all retire through one, the most prominent of the nine doors. Now any ascending prayer enters through that door, and then all officers and chieftains, under the guidance of Zebuliel their chief, emerge through that door. They embrace it, and accompany it to the second heaven.

Zohar, Vayakhel 10:14

Even a pupil who gives new ideas to his teacher is called “wise”. A wise man, then, it is true, knows for himself as much as is required, but the man of discernment apprehends the whole, knowing both his own point of view and that of others. The term “wisehearted” is used here because the seat of wisdom is the heart. As for the man of discernment, he apprehends the lower world and the upper world, his own being and the being of others.’

Zohar, Vayigash 9:6

As a woman’s ornaments are hung about her neck, so all the ornaments of the world are hung about the Temple. Similarly, in the passage, “To our very neck we are pursued” (Lam. 5, 5), there is an allusion to the Temple. “We labour and have no rest” (Ibid.), that is, we have exerted ourselves to build the Temple twice, but the enemies have not permitted us to retain it, and it has not been rebuilt.

Zohar, Vayishlach 6:8

In the next words, AND HE LIMPED UPON HIS THIGH , there is a hint that after Israel in exile have endured many sufferings and pains, when daylight rises upon them and they attain to rest and ease they will in their memory go through again their past sufferings and afflictions and will wonder how they could have endured them. So Jacob, after “the sun had risen upon him”, was “limping upon his thigh”, vexing himself for what had befallen.

Zohar, Balak 6:19

The boy said: ‘I am not afraid of any evil eye, since I am the son of a great and precious fish,1A play on the name Hamnuna and the word nuna, the Aramaic for “fish”. and fishes are not susceptible to the evil eye.’ They said: ‘My son, messenger of the Lord, there is no evil eye in us, nor are we from the side of the evil eye. May the Holy One protect thee with his wings!’

Zohar, Lech Lecha 11:6

And in the midst of the Garden, there stands a pillar embroidered with many colors. And when that Ruach wishes to rise up, it disrobes from that clothing, enters to the pillar, and ascends until it reaches the place from where it came. As it is written, "and the spirit (Ruach) shall return".

Zohar, Terumah 12:11

At present, as the “other side” still cleaves to the Shekinah, She is not entirely One, and therefore, although even in this present time we proclaim the unity, we do so silently, symbolizing it by the letters of the word wa’ed (ever), which are equivalent by certain permutations to those of the word ehad (one).

Zohar, Vaera 7:1

AND MOSES SPAKE BEFORE THE LORD, SAYING: BEHOLD, THE CHILDREN OF ISRAEL HAVE NOT HEARKENED UNTO ME, HOW THEN SHALL PHARAOH HEAR ME, WHO AM OF UNCIRCUMCISED LIPS ? How did Moses dare say this? Had not the Holy One already promised him, when he said that he was not eloquent, that He “will be with his mouth” (Ex. 4, 10-12)? Or did the Holy One not keep His promise?

Zohar, Bereshit 17:12

No one can stand before the gate of prayers (and prevent a prayer from entering). Of such a one it is written: "They shall not be put to shame, but they shall speak with the enemies in the gate" (Tehilim 127:5). This is the gate of the King (i.e. the Gate of the Chamber). Since the prayer is a precept and is the Shechinah, and the Torah is the Holy One, blessed be He, they must not be separated. The Torah and the precept should be elevated with love and awe.

Zohar, Ki Teitzei 3:3

{Then} what used to be a demon, [Which causes harm] turns around to be its angel {the aspect of} Metatron and turned {to become} Shadai, because the numerical value of Metatron is that of Shadai. Immediately there is fulfilled in it {i.e. the soul} "and she shall be his wife; he may not put her away all his days" (Deuteronomy 22:19). But if he does not repent, {the soul} is enslaved in him through the iniquities he committed and it shall be fulfilled in him, "the wife and her children shall be her master's" (Exodus 21:4), [meaning the soul will leave the person so his root] and it says of the demon which is its debtor, "and he shall go out by himself" (Ibid.), [Without a remedy]. That demon is like Moses' staff that turns from a staff into a snake and from a snake into a staff. So does this demon turn from a demon into an angel and from an angel into a demon, according to man's deeds.

Zohar, Beshalach 14:12

so God reassured him by telling him that He Himself would go down with him to Egypt. Then he expressed his fear that he would not be buried with his fathers, nor witness the redemption of his children and the mighty works of the Lord.

Zohar, Bamidbar 3:4

for as soon as two standards had commenced to march, then “the tent of meeting, the camp of the Levites, journeyed”, and then two others set forth.

Zohar, Kedoshim 3:2

Therefore it is that words of the Torah are not susceptible to uncleanness,1v. T. B. Berachoth, 22a. because it can itself purify those who are unclean. We know this from the verse: “The fear of the Lord is clean, enduring for ever” (Ps. 19, 9).’

Zohar, Bechukotai 4:1

IF YE WALK IN MY STATUTES. This is the place from which depend the decrees of the Law, whereas “judgements” signifies another and higher place to which this statute is attached; and the two, “statute” and “judgement”, are connected both on the higher and the lower plane. All the commandments and decrees and sanctifications of the Torah are attached to these, because one is the Written Torah and the other the Oral Torah.

Zohar, Vayishlach 6:5

For, just as when the dawn emerges from the darkness its light at first is faint, but gradually brightens till full daylight is reached, so when God will bestir Himself to shine upon the Community of Israel, He will first shed on them a streak of light like that of the daybreak which is still black, then increase it to make it “fair as the moon”, then “clear as the sun”, until it will be “tremendous as an army with banners”, as already explained.’

Zohar, Vayishlach 6:6

1The first 28 lines of the Hebrew text (until “Said R. Hiya) do not appear in our translation. Now in connection with Jacob it is not written: “for daybreak has come (ba’)”, but “for daybreak has gone up (‘alah)”. For at the moment when daybreak arrived, the Chieftain summoned all his strength and struck out at Jacob in order thereby to impart power to Esau;

Zohar, Achrei Mot 4:9

We have learnt that at that time Moses inquired of God concerning this, saying: If the sons of men shall return to Thee, through whom shall they be blessed? and God replied: Do not ask Me. Speak to Aaron thy brother, for in his hands are delivered blessings above and below.

Zohar, Vayechi 1:1

"And Jacob lived in the land of Egypt seventeen years" (Beresheet 47:28). Rabbi Yosi said, Jacob's heart saw through prophecy in Egypt that his descendants would suffer many exiles - from then until now, until the End, and the time of the Coming of Messiah.

Zohar, Toldot 3:5

The youthful son of R. Judah here asked his father: ‘If that is so, why did not Isaac love Jacob as much as Esau, knowing as he did that the former would rear twelve tribes?’ ‘That is a good question,’ said his father, ‘and the answer is as follows. All creatures of the same kind love one another and are drawn to one another.

Zohar, Balak 15:3

So also the priest declared the leper clean if he could observe no mark on him without peering too closely. So a man need not recount all his sins since the day he was born, or those which are concealed from him. Hence David placed himself among the saints.

Zohar, Lech Lecha 20:14

“The place where thou art” means “the place to which thou didst cleave before, and in which thou wast endowed with perfect faith”. NORTHWARD AND SOUTHWARD AND EASTWARD AND WESTWARD: These are the same as the “journeys” referred to in verse 3, indicating, like them, the “higher degrees”.

Zohar, Vayera 8:9

NOW ABRAHAM AND SARAH WERE OLD, THEY HAD ARRIVED IN REGARD TO DAYS. The expression they had arrived (ba’u) in regard to days” is equivalent to “their days had approached their allotted term”, Abraham being a hundred years old and Sarah ninety. We may compare the expression “for the day arrived” (ba), i.e. the day had declined towards evening.

Zohar, Mishpatim 3:84

Said he: ‘Associates, I did not begin to speak to you merely in order to tell you what I have told up till now, for, surely, an old man like myself would not limit himself to one saying, making a noise like a single coin in a jug. How many human beings live in confusion of mind, beholding not the way of truth whose dwelling is in the Torah, the Torah which calls them day by day to herself in love, but alas, they do not even turn their heads!

Zohar, Beshalach 12:15

AND THE PILLAR OF THE CLOUD REMOVED FROM BEFORE THEM AND STOOD BEHIND THEM. What was this pillar of cloud? R. Jose said that it was the cloud which is always seen with the Shekinah, the cloud into which Moses entered (Ex. 24, 18). R. Abba said that it was that which supports the Zaddik, coming from the side of Grace (Hesed), wherefore it went by day, while there was another cloud which went by night and was called “pillar of fire”.

Zohar, Bereshit 15:8

Withal the colleagues explained the word Elohim in this verse as referring to other gods, and the words “I kill and make alive” as meaning “I kill with my Shekinah him who is guilty, and preserve by it him who is innocent.” What, however, has been said above concerning the Supreme Cause is a secret which has been transmitted only to wise men and prophets.

Zohar, Bamidbar 1:16

“He will bless them that fear the Lord”, alluding to the Levites, all of whom are blessed, because they fear the Lord. “Both small and great”: that is, even those who were not included in the enumeration.

Zohar, Balak 7:2

The truth is’, said R. Jose, ‘that we see from here that Balak knew the disposition of that bad man, that he was always craving for honour and had no pleasure save in doing evil.

Zohar, Vayishlach 5:3

UNTIL THE BREAKING OF THE DAY; this being the moment when his dominion passed away and vanished. The same will happen in the time to come. For the present exile is like the night, and in that night the barren dust rules over Israel, who are prostrate fo the dust; and so it will be until the light will appear and the day will break; then Israel will obtain power, and to them will be given the kingdom, as they are the saints of the Most High. So Scripture says: “And the kingdom and the dominion, and the greatness of the kingdoms under the whole heaven, shall be given to the people of the saints of the Most High; their kingdom is an everlasting kingdom, and all dominions shall serve and obey them” (Dan. 7, 27).

Zohar, Beshalach 10:12

Therefore it says: “and removed the wheel (ofan) of his chariots, not “wheels”, signifying that when this was removed all the chariots dependent on it were unable to proceed.

Zohar, Introduction 12:33

R. Eleazar commenced to discourse thus: O how great is the abundance of thy goodness which thou hast laid up for them that fear thee, etc. (Ps. 31, 20). ‘How great is the heavenly bounty which the Holy One, blessed be He, hath reserved for those who excel in righteousness, who shun sin and devote themselves to the study of the Torah, when they ascend to the world to come. It is not written simply “thy goodness”, but “abundance of thy goodness”, the same expression as in the verse “They utter the fame of the abundance of thy goodness” (Ps. 145, 7), to wit, the delight which the righteous enjoy in the world to come in the presence of the Everlasting who is “abundant in goodness towards the house of Israel” (Is. 63, 7).

Zohar, Vaera 5:10

When the Holy One gave Israel the Torah on Mount Sinai, his first word was “Anokhi”, I. This “Anokhi” contains many mysteries; here, however, we are concerned with the fact that it is the first of all commandments, the root of all precepts of the Law: “I am the Lord,’. This is the general axiom. The particular is “thy God’, The same is true of “The Lord thy God is a consuming fire. (Deut. 4, 24).

Zohar, Vayishlach 4:2

they haunt ruined places, thick forests and deserts. These are all from the side of the unclean spirit, which, as has been said, issues from the crooked serpent, who is, indeed, the veritable unclean spirit, and whose mission is to seduce man after him.

Zohar, Toldot 8:6

(Further) Rabbi Yehoshua said, This time should not be difficult for you, as we have learned that there are three classes, the Completely Righteous, the Completely Wicked, and the Average. The completely righteous will rise with the resurrection of the dead of the land of Yisrael a few years earlier, namely, at the fortieth year after the gathering of the exiles. In the end, everybody will rise at the four hundred and eighth year of the sixth millennium. Who will merit this length of time? He who will keep the precepts at that time. For that reason, I am sad.

Zohar, Vayera 18:2

According to another interpretation, “behold the day of the Lord cometh” refers to the destroying angel here below when he comes to take the soul of man. Hence “cruel, and full of wrath and fierce anger, to make the earth a desolation”, referring to Sodom and Gomorrah; “and to destroy the sinners thereof out of it” (Ibid.), referring to the inhabitants of those cities.

Zohar, Vayera 9:11

For had Abraham begotten before he was circumcised, his seed would not have been holy, as it would have issued from the state of orlah, and thus would have clung to that state here below; but after Abraham’s circumcision the seed issued from the state of holiness and became attached to supernal holiness, and he begat children in the higher plane and thus became attached to his grade in the manner fitting.’

Zohar

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