Zohar, Shemot 13:20

After a further twelve days trembling will seize the world, and at midday the sun will be darkened as it was darkened on the day when the holy Temple was destroyed, so that heaven and earth shall not be seen. Then out of the midst of thunder and lightning shall a voice be heard, causing the earth to quake and many hosts and principalities to perish.

Zohar, Chukat 3:2

2. Rather, assuredly chukat. And we explained that Hei is Dalet, and we were already taught THE MEANING OF THE Dalet. However, Tav is a combination of Dalet and Nun, and we were taught why Nun is called this way, MEANING SPELLED WITH THE LETTERS Nun-Vav- Nun. It is only as it says, "you shall not therefore defraud one another" (Vayikra 25:17), SINCE Nun IS FROM THE LINGUISTIC DERIVATIVE OF 'FRAUD' (HEB. ona'a, ALEPH-VAV-NUN-ALEPH-HEI). Now she seems to be with a happy, delightful face. HOWEVER, she defrauds human beings SINCE, following this, she hits like a snake, destroys, kills, and says, "I have done nothing wrong (Heb. aven, Aleph- Vav-Nun)" (Mishlei 30:20). Therefore, she is spelled Nun-Vav-Nun, DERIVED FROM FRAUD, which is ascribed to her, THE Nun. The Tav is altogether composed of Dalet and Nun. Dalet and Nun are ALSO SIMILAR TO Nun and Resh, SINCE Resh and Dalet are the same thing; BOTH MEAN POVERTY. And with engraved letters, CHUKAT is composed of THE LETTERS Chet-Kof (lit. 'law') and Tav. And all is the same thing.

Zohar, Vayeshev 5:3

But after the Temple was destroyed there was a darkening of the lights, the moon ceased to receive light from the sun, the latter” “having withdrawn himself from her, so that not a day passes but is full of grievous distress and afflictions.

Zohar, Miketz 6:12

Said the Judean: ‘A deeper meaning lies in this verse, like a coin in the corner of a box.’ ‘How do you know this?’ they asked him. He said: ‘I have heard the recondite explanation of this verse from my father.’ He then continued to discourse thus. ‘This verse contains a twofold idea, one suggested by the terms “ways” and “pleasantness”, and the other by the terms “paths” and “peace”’

Zohar, Shemot 7:5

Once again do thy sound. And the voices are silent. Then rises the Lord. From the Judgement throne; On the throne of reconcilement The Merciful now sits, And utters the Name-. The holy, the blessed, Source of mercy for men. And life-giving to all.

Zohar, Beshalach 13:14

In this way the Holy Name is engraved in the format of the letters in the Higher Holy Chariot that are the diadem of the Forefathers. The proofreaders said: here we found written the verse "and traveled" in the order, every letters in one square, with this explanation, up to here we fixed columns in their order in the secret of Chesed with no deviation to right or left. After that we found the verse "and came" out of order, but similarly every letter was in one square, with this explanation, until here we fixed columns in the opposite order, in the secret of Gevurah, all of the left included in the right. After that we found the verse "and extended" in its order, so too every letter in one squarewith this explanation, up to here the columns of the Holy Name in Tiferet, after the Forefathers join together and serve the Holy Name. And after that we found seventy-two names that come from these three verses, in squares, every name with three letters, coming from these verses, straight order, opposite order, straight order, and the mnemonic is Yh"y (there will be) light, and in this explanation the Holy Name is engraved in the format of the letters in the Holy Higher Chariot, the diadem of the Forefathers. And we did not publish it here due to the preciousness of the beauty of His greatness. (and it is printed at the end of the book)

Zohar, Bereshit 9:9

from the first mystic point up to the furthest removed of all the stages. They are all coverings one to another, brain within brain and spirit within spirit, so that one is a shell to another.

Zohar, Balak 6:45

These are represented by the heth and the teth of hittah, and so wheat, in virtue of the he, is the most perfect of plants, and wheat is the plant with which Adam sinned.’ Said R. Eleazar: ‘Assuredly, it is so.’

Zohar, Tazria 5:3

In the book of the sorceries of Asmodai we find that one who knows how to practise magic from the side of the left should rise by the light of the lamp and utter certain incantations and call the unclean sides by their names and prepare his forms for those whom he invites and say he is ready for their commands. Then that man passes out of the dominion of his Master and places himself in charge of the unclean side.

Zohar, Vaera 1:5

Therefore it says, “Trust the Lord unto ‘Ad” (i.e. contemplate the worlds of emanation only as far as the sphere ‘Ad), for beyond that is a hidden region, so transcendent that it passes all understanding, the very source whence the worlds were designed and came into being. Up to this point only is it permissible to contemplate the Godhead, but not beyond, for it is wholly recondite. This is KAH TETRAGRAMMATON, from whence all worlds were fashioned,’

Zohar, Lech Lecha 20:7

and dominion was not withdrawn from other nations, because they drew the Shekinah to themselves. Hence in the time of the second Temple the rule of the other nations did not cease, and even less so in the period of the Exile, when the Shekinah found herself among other nations where other chieftains exercise dominion, deriving their sustenance from the Shekinah, which has consorted with them.

Zohar, Korach 3:2

In virtue of what? Of the incense, since the incense requires the “best man” to form the link and union; and the “best man” is the priest. Therefore the man whom the Lord shall choose, he shall be “holy”, and not only “pure”.

Zohar, Vayishlach 7:12

Now, from that serpent issue numerous hosts which disperse themselves on every side to prowl about the world. It is incumbent, therefore, upon us to preserve in a complete state the sinew of the thigh-vein, for although the serpent-rider touched it, it retained its vitality,

Zohar, Noach 15:1

R. Eleazar, studying one day with his father, R. Simeon, asked him, ‘Did the “End of all flesh” derive nourishment from the sacrifices which Israel used to offer on the altar?’ His father replied: ‘All alike derived sustenance from them, both above and below.

Zohar, Bereshit 2:11

From this point onwards bara shith, “he created six”, from the end of heaven to the end thereof, six sides which extend from the supernal mystic essence, through the expansion of creative force from a primal point. Here has been inscribed the mystery of the name of forty-two letters.

Zohar, Nasso 11:1

The Book of Rab Hamnuna the Elder supports this exposition. There we read in reference to the injunction, he shall let the locks of hair of his head grow long, that the letting of the hair of his head and beard grow long and the abstention from wine and strong drink and grapes is for the reason that all these belong to the left side and they are, moreover, unhairy: the wine is the Superior Mother, the strong drink is a product of the wine and is unhairy. It belongs to the region of the Levites, and hence the Levites were enjoined to “cause a razor to pass over all their flesh” (Num. 8, 7).

Zohar, Lech Lecha 12:6

According to another explanation, he knew it through the fact that, contrary to the usual experience, she looked as beautiful as ever after the fatigues of the journey. Another explanation is that Abram said so because he saw with her the Shekinah. It was on this account that Abram made bold to say subsequently, “she is my sister”,

Zohar, Tazria 5:2

Then the spirit goes down to earth along with a certain form which bore its image above, and in that form it is created and goes about in this world; and so long as that form is with a man, he retains his form in this world.

Zohar, Mishpatim 3:258

Then he would enter into that place until he reached those who abode there, and he would show them his ring, and there he gained all his knowledge of strange sciences (i.e. witchcraft). When they had told him all that he required he would fly back to his palace in the same way that he came. Then, as he sat once more on his throne, he would reflect upon all that he had gone through, and would conceive ideas of profound wisdom; and it is in reference to such an occasion that he says: “So I returned and considered all the oppressions that are done under the sun….”

Zohar, Beshalach 9:4

The answer is that Moses was bidden to “lift up his staff’ to dry the waters, and to “stretch forth his hand” to bring them back on the Egyptians, through the agency of Geburah-the two operations being distinct.

Zohar, Introduction 12:14

The Yod then came to me all alone and kissed and embraced me. He wept with me and said, “My son, what shall I do for thee? I will go and load myself with a plenitude of good things and of precious, sublime and mystic symbols, and then I will come to thee and help thee and put thee in possession of two celestial letters superior to those that have departed, to wit the word Yesh (plentifulness), consisting of a celestial Yod and a celestial Shin, so that thou wilt become possessed of stores of riches of all kinds. Go then, my son, and load thy ass.” This is why I am travelling in this manner.’

Zohar, Bereshit 17:5

Which is the “prayer of the poor man”? This is the evening prayer, which is single, without a husband; and because she is without a husband she is poor and dry. Like her is the just man, poor and parched; this is the seed of Jacob, which is in subjection to all nations and resembles the evening prayer, which typifies the night of captivity.

Zohar, Terumah 7:17

And when the power of the “other side” is thus vanquished and broken by the power of holiness expressed in the Kaddish, then the Holy One is exalted in glory and remembers His children, and remembers His Name. So because of His exaltation this prayer must be recited in the presence of ten. Blessed for ever is the holy people to whom the Holy One gave the holy Torah in order that they might be made worthy, by her aid, of the world to come.

Zohar, Pekudei 5:2

Now, the earth’s expansion round the central point was completed in three concentric rings, each of a different hue and texture. The first ring, the nearest to the Point, is of the purest and most refined earth-material; the second expansion, surrounding the first, is of a less polished, less refined earth-material than the first, but is superior to the one surrounding it; the third expansion consists of the darkest and coarsest earth-material of all. Then, surrounding that expansion, come the waters of the ocean that surrounds the whole world. Thus the point is in the centre, and the various expansions encircle it.

Zohar, Tzav 8:2

And there is the mark of Shad"ai, that is Metatro"n as servant, and many servants are dependent on him, that he is the appointed one on those who are servants in order to receive a reward (see Avot 1:3). Metatro"n and his servants are appointed over them. And regarding them it is said: "so that your ox and your donkey and your slave and your female slave rest" (Exodus 23:12). But those who observe/follow/serve the commandments without the intention of receiving a reward, those are the children of the King and the Matronita. And they are the crowns and the adornments on the head, that serve on the common days. And regarding them it is said "and those who make use of the crown disappear" (Avot 1:13) and "the stranger that comes" on them "will die" since the Shabatot are called for the servants.

Zohar, Vayigash 10:9

When the Holy One, blessed be He, will raise that still voice from the dust and join the vau with it, then all that was lost to them in the time of exile will be restored, and they will feast on the supernal radiances that will stream with added brightness from the supernal world, as Scripture says: “And it shall come to pass in that day, that a great horn shall be blown; and they shall come that were lost in Assyria, and they that were dispersed in the land of Egypt; and they shall worship the Lord in the holy mountain at Jerusalem” (Ibid. 27, 13).’

Zohar, Vaetchanan 7:2

He replied: ‘At first they were like heavenly creatures, and divested of the earthly type, and heavenly light played around them. After they sinned they became of the type of this world, and the heavenly character was taken away from them, and then God made them coats of skin and clothed them with the character of this world. None the less the beauty of those garments was incomparable.

Zohar, Bechukotai 5:1

And if ye strive to establish thus the Holy Name, all those blessings from above shall abide firmly with you. Similarly it is written: “And they shall keep the way of the Lord to do justice and judgement” (Gen. 18, 19), to signify that he who keeps the ways of the Torah, as it were, “makes” justice and judgement. And who are these? The Holy One, blessed be He.’ R. Simeon here wept and exclaimed: ‘Alas for mankind that they know not and heed not the honour of their Master! Who is it that “makes” the Holy Name every day? You must say, he that gives charity to-the poor.

Zohar, Yitro 1:18

Then came Jethro, that great and supreme priest of the whole pagan world, and confessed his faith in the Holy One, saying, “Now I know that the Lord is greater than all the gods”; then the Holy One was exalted in His glory above and below, and then it was that he gave the Torah in the completeness of his dominion.’

Zohar, Balak 6:79

Said the boy to him: ‘Of a truth I see that your weapons are good; be mindful of them and do not forget them. Assuredly the might of a warrior lies in his lance and sword. But what is the meaning of “mighty in strength that fulfil his word, hearkening unto the voice of his word”?’ Said R. Eleazar: ‘I have already explained.’ Said the boy: ‘I see that your arm has become faint. Now it is time not to hold back, but to sling from the catapult stone after stone.’

Zohar, Terumah 16:22

six times, as the Tetragrammaton is mentioned in these verses six times, corresponding with the six supernal grades which form the mystery of the supernal heaven. So the Moon is completed in the realm of transcendence into that which it should be, and all this on the Sabbath day, upon which all is perfected in the mystery of the Sabbath above and below.

Zohar, Vayera 6:13

He observed so strictly the laws regarding clean and unclean that no man in a state of ritual impurity was allowed to serve in his house until he had duly cleansed himself by bathing before nightfall or by abstention for seven days, according to the degree of his defilement.

Zohar, Vayakhel 14:7

Insomuch, then, as it abides with man, it is necessary for him to guard it, conformably to the Scriptural injunction: “Wherefore the children of Israel shall guard the Sabbath” (Ex. 31, 16), the term “Sabbath” alluding to the terrestrial Sabbath-point, and the particle eth to the special spirit which is the expansion of the same Point. When that expansion brings an affluence of holiness and beatitudes from on high on to that point, there is an effulgence of light all around, and the spirit is illumined on all sides, the heavenly and the earthly. This is alluded to in the words, “It is a sign between me and the children of Israel” (Ibid. 31, 17), as much as to say: “It is a portion and a heritage shared between us jointly.”

Zohar, Balak 15:8

Then he must make himself poor, when he knocks at the doors of the highest heights in saying the prayer “true and certain”, and proceed thus to the Amidah prayer, so that he, in saying it, should feel himself broken-hearted, poor and needy.

Zohar, Terumah 9:2

just as, on occasion, black is called white, while sometimes white is called black; we read, for instance, of Moses’ wife that she was black (Num. 12, 1), and Israel are compared to the Aethiopians (Amos 9, 7).

Zohar, Lech Lecha 10:21

"Is not the whole land before you? Separate yourself, pray you, from me..." (Ibid. 9). There are a lot of wicked men in the world; go and chase after them and leave me alone. "If you will go to the left, then I will go to the right..."; it reproves and annoys it with many fights and arguments every day, until, as it is written, "and they separated themselves the one from the other" (Ibid. 11).

Zohar, Toldot 10:1

Come and behold, Rabbi Shimon was sitting with the other friends, when his son, Rabbi Elazar, appeared. The friend said to Rabbi Shimon, We have an important question to ask you concerning Jacob and Esau. Why was Jacob unwilling to give Esau a pottage of lentils unless he sold him his birthright? In addition, Esau said to Isaac, his father, "For he has supplanted me these two times" (Gen. 27:36). How can Jacob deceive Esau?

Zohar, Bereshit 13:7

Moses mated with the moon while he was still enclothed in a body. He had full control over her. When he passed from this world, his sacred spirit ascended high and the spirit returned to the supernal Jubilee. There, (Moshe) cleaved to 600,000, which belonged to him. This is something that did not happen to Jacob; his spirit returned to the Sabbatical year. This did not happen as long as he was alive, because in his lifetime he had a different house.

Zohar, Bereshit 15:2

“Us” certainly refers to two, of which one said to the other above it, “let us make”, nor did it do anything save with the permission and direction of the one above it, while the one above did nothing without consulting its colleague. But that which is called “the Cause above all causes”, which has no superior or even equal, as it is written, “To whom shall ye liken me, that I should be equal?” (Is. 40, 25), said, “See now that I, I am he, and Elohim is not with me”, from whom he should take counsel, like that of which it is written, “and God said, Let us make man”.’

Zohar, Lech Lecha 17:3

(All these grades are arranged in wisdom, and contemplation of them throws light on the higher Wisdom.) This spirit enters into them and they cleave to it, and when it dominates, such a man is called holy, perfect, wholly devoted to God.

Zohar, Vaera 5:4

At the end of the forty years in the desert, after having been instructed by Moses in all the commandments, both in those which are directly connected with the Holy Land and in those which are not, he taught them in an individual, particular way, the knowledge of God, as it says: “Know therefore this day and consider it in thine heart that the Lord he is God in heaven above and in the earth beneath; there is none else” (Deut. 4, 39). “That the Lord (TETRAGRAMMATON) is God (ELOHIM), this is the particular aspect of cognition. This particular mode of knowledge is essentially identical with the general concept of God as Creator and Lord.

Zohar, Tzav 8:1

This is the yoke of the commandments, obviously, in the sense that in it all that was created in the heaven and earth - one [reason for this] is what is written "these are the generations of heaven and earth as they were created" (Gen. 2:4) BEHIBARAM - they were created with HEY. And so there are Shabbat and the Holy Days, [when] Binah comes down, which is His hand on Hey, which is the Reign of Heaven [God's] which is the Extra Soul, meaning "carved on the tablets" (Exodus 32:16), the I of the exodus from Egypt (see Exodus 20:2) and the extending of the wings over the daughter, and over those who serve her, and they have rest. And this verse is said regarding the servants of Samae"l and the snake: " And all the peoples of the earth shall see that the Ad-nai’s name is proclaimed over you and they shall stand in fear of you. " (Deut. 28:10) - this is the mark of tefillin and the mark of Shabbat, and the mark of the Holy Days and the mark of the Brit - all [4 marks] are similar [in this].

Zohar, Miketz 8:8

Now, if those righteous men were in so much fear on account of these sins, how much greater should be the fear of other men? Hence it behoves a man to be on his guard against those sins and to examine himself closely regarding them so as not to allow those “days of evil” which are without mercy to obtain dominion over him.

Zohar, Chayei Sara 3:4

Rabbi Elazar asks, How many mysteries are alluded to in the verse, "He who tills a field is a king"! A king is the Shechinah, which only dwells in a man's house when he is married and mates with his wife to beget children and bear fruit. And she (the Shechinah) brings out souls to dwell in her, which is why (the Shechinah is connected) only to a tilled field.

Zohar, Terumah 5:8

He who is worthy of this Apiryon is worthy of all things, is worthy to repose in the peace of the Holy One’s shadow, as it is written: “I sat down under his shadow with great delight” (S.S. 2, 3). And now, as we ourselves here sit under the shadow of this peace, it behoves us to observe that we really abide in the shadow of the Holy One, within that Apiryon, and remain for ever there: and we must crown this place with supernal crowns, so that the trees of that Apiryon may be induced to cover us with a shade yet more comforting.’

Zohar, Bereshit 20:3

Of the Nefilim (lit. fallen ones) it is said: “and the sons of God saw the daughters of man that they were fair” (Ibid.). These form a second category of the Nefilim, already mentioned above, in this way When God thought of making man, He said: “Let us make man in our image, etc.” i.e. He intended to make him head over the celestial beings, who were to be his deputies, like Joseph over the governors of Egypt (Gen. 41, 41).

Zohar, Nasso 1:1

AND THE LORD SPAKE UNTO MOSES, SAYING: TAKE THE SUM OF THE SONS OF GERSHON, ETC. R. Abba began a discourse on the verse: “Happy is the man unto whom the Lord counteth not iniquity, and in whose spirit there is no guile” (Ps. 32, 2). ‘The two halves of this verse’, he said, ‘do not seem to hang together,1The first half implies that there is iniquity in him, the second that there is not.

Zohar, Nasso 9:6

When he arrives at his burial place, all the dead quake in their places on account of him, saying: “Woe, woe, that this man is buried among us!” His deeds and words precede him, enter the grave and stand over the body, whilst his spirit hovers to and fro mourning over the body. So soon as the man is hidden away in the tomb, [the angel] Dumah advances accompanied by three judges who are appointed to sit in judgement over the newly-buried; these hold in their hands fiery rods and submit to examination the spirit and the body together. Woe to [the victim of] that judgement! Woe for his deeds

Zohar, Tazria 5:4

And through his incantations two spirits appear in the shape of men which show him how to confer certain benefits or do certain kinds of harm at certain specified times.

Zohar, Noach 8:3

Said R. Jose: ‘What of the words “the Lord hath done that which he (had already) devised”? Does a king devise evil against his sons before they sin?’ R. Eleazar replied: ‘Imagine a king who possessed a precious vase, and who, being constantly apprehensive lest it should be broken, had it ever under his eyes, and never lost sight of it for a moment. One day his son came and provoked him to anger, so that in his rage he took up the vase and broke it in pieces. In this way the Lord “hath done that which he had already devised”.

Zohar

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