Zohar, Vayakhel 4:7

“Who hath established all the ends of the earth?” still alludes to Elijah, who, after he had restrained the waters and adjured the heavens not to let rain fall, afterwards, by means of his prayer, restored life to the world by bringing back the rain, which produced an abundance of food for all. “What is his name?” refers to Elijah; “and what is his son’s name?” refers again to Elijah. “His name” refers to Elijah when he ascended on high, and “his son’s name” refers to Elijah when he comes down to earth and becomes a messenger to perform miracles; he bears, then, the same name of Elijah.

Zohar, Pekudei 4:22

R. Hezekiah adduced here the verse: “Draw not nigh hither, put off thy shoes from off thy feet, for the place whereon thou standest is holy ground” (Ex. 3, 5). ‘This verse’, he said, ‘has been explained as an injunction to Moses to separate from his wife so as to cleave to the Shekinah. The term “holy ground” denotes the Shekinah, to whom Moses attached himself at that moment.

Zohar, Bereshit 6:8

All this is brought out in the Book of Adam. It says there that when Darkness asserted itself, it did so with fury, and created the Gehinnom, which attached itself to it in that quarrel we have mentioned. But as soon as the wrath and the fury abated there arose a quarrel of another kind, to wit, a quarrel of love.

Zohar, Vayishlach 1:7

David uttered this verse when he escaped from Achish the king of Gath, because the Shekinah encompassed him and delivered him from Achish and his people, and all those who assailed him. It is written in the same connection: “And he feigned himself mad (vayitholel) in their hands” (I Sam. 21, 14). The term vayitholel here, in place of the more usual vayishtagea‘,

Zohar, Vayakhel 2:4

Now, in each heaven there are various chieftains and commanders; and when the souls leave the body and attempt to enter heaven those that are unworthy are thrust aside by those angels, so that they roam to and fro in the world, being carried about by disembodied spirits who communicate to them lying statements, often mingled with a grain of truth, regarding events of the near future, as already explained elsewhere.

Zohar, Introduction 12:3

Fire, water, and air, as three primordial elements, were still in suspense, their activity not having become visible until the earth disclosed them and so made knowable the workmanship of each one of them.

Zohar, Yitro 1:10

On the “other side”, the side which is not holy, there is also a king, the one who is called “an old king and a fool” (Eccl. 4, 13), and the priest, who is under him and ministers to him, is On (=aven, nothingness, idolatry); he is alluded to in the verse: “And Ephraim said, Yet I am become rich, I have found me out power”, namely, the celestial unholy power which presided over the act of idolatry committted by Jeroboam (I Kings 12, 28), without which he would not have been able to succeed.

Zohar, Terumah 10:12

Now had no man been swift and prompt to obey the command of his lord, and to inform him of the near approach of his neighbours, would not the King have been much wroth? Similarly, when the Shekinah comes and finds in the Synagogue one person who has arrived there before anyone else, it is to Her even as though all were indeed present, for the Holy Shekinah joins company with him and together they wait for the others to come, that the prayers may be started. She becomes closely acquainted with him, and promotes him to the grade of “Righteous”. But if no one had come in time, she would have said, “Why, when I came, was there no man?” (Isa. 50, 2); and note that it does not say “there were no ten men,” but “no man”, meaning, “There was no one man waiting to unite himself with Me and become My companion and friend, to be a ‘man of God’ in the grade of Righteous.”

Zohar, Bechukotai 3:2

For when burning wrath is rife the Left is aroused, and the wicked Balaam knew how to take hold of the left side so as to curse; but on this occasion he looked and saw that the wrath was not there.

Zohar, Vayera 8:2

He was then thirty-seven years old, whilst his father was an old man; and though he could easily, by a single kick, have liberated himself, he let himself be bound like a lamb in order to do the will of his father.

Zohar, Mishpatim 3:13

There is still another significance to this verse: it is a great humiliation for the holy soul to enter into a “stranger”, namely into a proselyte, for then she has to fly from Paradise into a habitation builded from an uncircumcised and unclean source.

Zohar, Vayera 2:2

Come and listen, Rabbi Shimon bar Yochai said, When the soul of a righteous person stands in the place where the Shechinah of His blessed Glory rests and is worthy of sitting by Her, the Holy One, blessed be He, calls upon the patriarchs. And He says to them, Go and visit so-and-so, the righteous person who has come, and welcome him in peace in My Name. And they claim it is not proper for a father to go and visit his child, but rather the child should seek after his father to see him.

Zohar, Ki Teitzei 1:3

Yet sages, woe to those who eat the chaff and ears of corn of the Torah, [whose Torah is a mixture of good and bad, like wheat and chaff] Such a man knows nothing of the mysteries of the Torah, but only light/leniencies and weighty precepts/stringinces; the light is the chaff of the Torah, and the weighty precepts of the Torah are wheat, [ This is the secret of] the Tree of Knowledge of Good and Evil. [ The Sages said that this tree was wheat]

Zohar, Balak 2:8

Israel, in fact, was the “great one”, the elder and the holy one, and not Esau.1The last 7 lines of the Hebrew text are not found in our translation.

Zohar, Chukat 1:3

But where this vau is absent, there we have only the “statute of the Law” and not the Law itself.’

Zohar, Mishpatim 3:217

Concerning Shimei he said: “And behold, thou hast with thee Shimei, the son of Gera” (Ibid. 5, 8). “With thee”.means: “he is always with thee”; for he was Solomon’s teacher.

Zohar, Introduction 12:24

But when sin prevailed He descended to the regions here below and slew that lion, not desiring any more to provide his portion as formerly. He, as it were, slew him: “He smote the lion”, most assuredly, “into the pit”, that is to say, in the sight of the “evil monster”. The same evil monster, seeing this, sent a dog to consume the offerings. The name of the lion is Ariel, as his face is that of a lion; and the name of the dog is Baladon (not-man), for it is a dog and has the face of a dog.

Zohar, Vayakhel 11:29

to wit, the Palaces of the King. When the prayer enters there, decorated with all those crowns, it combines them all into one heavenly crown, each prayer according to its rank. And the name of the Holy One, blessed be He, is crowned on all sides, above and below, so that the whole forms a unity. Of this Scripture says: “Blessings are upon the head of the righteous” (Prov. 10, 6).

Zohar, Tzav 4:1

1The first 39 lines of the Hebrew text do not appear in our translation.2The opening passage of this section is repeated with minor variations from Zohar, Exodus, 238b (“The burnt offering symbolizes”) to 239b (“of the Tabernacle”). THE FIRE OF THE ALTAR SHALL BE KEPT BURNING THEREON. Said R. Aha: ‘Why so? And why shall “the priest burn wood on it every morning”? Why the priest in particular? Have we not learnt that fire in every place symbolises judgement, whereas the priest is from the Right and is far from Judgement?

Zohar, Yitro 3:5

and is called “a proselyte of righteousness”. However, although he is joined to this holy supernal sphere, yet is he called “Ger” (proselyte, lit. sojourner), a person living out of his own country, because he has left his own people and kin and taken up his abode in a new place.

Zohar, Vayera 6:12

Note that Abraham kept all his food in a state of ritual cleanliness, and therefore he personally waited on them whilst they were eating.

Zohar, Yitro 1:36

Job displayed pre-eminently the sense of religious awe and fear; for in the sphere of supramundane relationships, whether in the region of holiness or of unholiness (“the other side”), man cannot draw down the spirit from above and unite himself with it without a sense of fear and awe, the concentration of heart and mind, and self-effacement.

Zohar, Mishpatim 3:150

It is written: “And a river went out of Eden to water the garden” (Gen. 2, 10). This “river” never ceases to procreate and to spread itself and to bring forth fruit. But the “other god” (the principle of evil) is emasculated and has no desire to procreate, and does not multiply or bear fruit, for were he to bear fruit, he would reduce the whole world to chaos.

Zohar, Bereshit 14:6

Thus in reference to his sin it is written, “and through your transgression your Mother is dismissed” (Is. 50, 1). Said the king to the mother, “Did I not tell thee that he was destined to sin?” At that time he drove him out and drove out his mother with him; and so it is written, “A wise son rejoiceth his father and a foolish son is the heaviness of his mother.” The wise son is Man formed by emanation, and the foolish son is man formed by creation (beriah).

Zohar, Lech Lecha 6:2

R. Simeon said: “I shall make thee a great nation”; from the side of the Right; “and I shall bless thee”, from the side of the Left; “and I shall make great thy name”, from the realm of the Centre; “and be thou a blessing”, from the side of the Land of Israel. Here we have an allusion to the throne resting on four supports, all of which were comprised in Abram. From this point blessings are transmitted to others also, who are sustained from here, as it is written, I SHALL BLESS T HEM THAT BLESS THEE, AND CURSE THEM THAT CURSE THEE, AND ALL THE FAMILIES OF THE EARTH SHALL BE BLESSED IN THEE.

Zohar, Vayigash 2:12

Ruah, in its turn, is sustained by neshamah, that higher grade above it, which is thus the source of both nefesh and ruah. When ruah receives its sustenance from neshamah, then nefesh receives it in turn through ruah, so that the three form a unity.’

Zohar, Terumah 10:10

Because of that honouring and favour the holy people must unite and come to the Synagogue; and he who comes first unites himself with the Shekinah in one bond. Indeed, blessed is he who is found first in the Synagogue, for he stands in the grade of “Righteous” along with the very Shekinah Herself. This is the inner meaning of the words, “Those who seek me early will find me” (Prov. 8, 17). He indeed reaches a high degree. But, it may be objected, we have been taught that when the Holy One, blessed be He, enters a Synagogue and finds there less than the ten requisite male persons, He is angry; how, then, canst thou say that the one who comes first is united with the Shekinah and is in the grade of “Righteous”?

Zohar, Shmini 4:7

Israel, who shared the sin of the priest, had to bring a similar offering, viz., “an ox and a ram for peace offerings, to sacrifice before the Lord”, an ox for their sin and a ram to complete this place with the perfection of Isaac.

Zohar, Vaetchanan 14:4

R. Jose said: ‘Happy the portion of Moses who attached himself to a higher grade than all the other faithful prophets.

Zohar, Yitro 1:2

We find, namely, in the book of King Solomon, that he who lifts up his hand towards heaven without any devotional intention to utter prayer or blessing will be cursed by ten celestial powers, the “ten potentates which are found in the city” (Eccl. 7, 19), namely, the ten supernal beings who are appointed over the “spreading of hands”, to receive the blessings or prayers offered therewith, and to endow them with a power through which the holy name1Adonai. is glorified and blessed from below. And when, through the “spreading of hands”, the name is blessed from below, it receives blessings from above also, and is thus glorified from all sides.

Zohar, Bereshit 11:4

On the Sabbath day God rules alone by means of those inner grades upon His throne of glory, and all of them are comprised in Him and He assumes dominion. Therefore on this day He accorded rest to all worlds. As part of the legacy of this day the holy and unique people has inherited the “luminaries of light” from the side of the Right, which is the primal light that was on the first day. For on the Sabbath day those luminaries of light shine alone and have dominion, and from them everything is illumined below.

Zohar, Miketz 4:11

R. Abba said: ‘The wicked Pharaoh said, “I know not the Lord” (Ex. 5, 2), notwithstanding that he was the wisest of all the magicians; he knew, however, the name “God” (Elohim), seeing that he himself said: “Can we find such a man as this, a man in whom the spirit of God (Elohim) is?” But Moses came to him, not in the name of God (Elohim), but in the name of the Lord (TETRAGRAMMATON), a name altogether beyond his apprehension.’

Zohar, Balak 6:38

The boy rejoiced and said: ‘In truth I have not seen, but it is written: “Let not him that girdeth on boast like him that putteth off.’ They then laid the table with all requirements. Said R. Eleazar: ‘How I rejoice over this youngster, and how many new points will be brought out at this table! Therefore I said that I knew that his heart was being agitated by the holy spirit like a bell.’

Zohar, Lech Lecha 11:1

The secret of all secrets is passed on to those who are wise in their hearts. There are three levels that are attached to each other, and they are Nefesh, Ruach, and Neshamah. Nefesh is the force from which the body is built. When a man is aroused in this world to mate with his wife, all parts of the body agree on this and are prepared to receive enjoyment from it. Then the Nefesh and the desire of the person indulge willingly in that act. The Nefesh is drawn down and enters the sperm that comes forth....

Zohar, Vaera 2:6

(Of all this the eye is the symbol. In the eye three colours are visible, but none of these shines, because they are non-luminous. They are the parallel of those lights which are revealed; and it was by means of these visible colours that the Patriarchs were enabled to discern the colours which are luminous but invisible-that is, those colours of which Moses alone had cognizance, which were concealed from all others but revealed to him in that firmament to which he had attained, and which are above the visible colours.)

Zohar, Yitro 1:39

and Job, because of that overpowering sense of awe which was in him, when he saw the mighty works of the God of Israel in Egypt, turned to worship Him with the same amount of fear and awe. But Jethro was not converted until later. Only when the Israelites had actually left Egypt, when he realized that all the bonds by which the Egyptian magicians had attempted to retain Israel in their power were futile, and when he saw that the Egyptians themselves had all perished in the Red Sea, only then did he turn to worship the Holy One, blessed be He.

Zohar, Vayera 15:2

Said R. Eleazar: ‘Even Abraham’s action is not beyond cavil. He was, indeed, better than Noah, who did nothing, whereas he pleaded earnestly for the righteous that they should not perish with the guilty, beginning his plea with the number of fifty righteous and descending to ten; then, however, he stopped, without completing his prayer for mercy for all, saying, as it were, “I do not wish to draw upon the recompense due to me for my good deeds.”

Zohar, Shemot 13:50

Hence Israel were involved in many wars until “the darkness covered the earth” and the lower He was darkened and fell to the ground, and the upper source was removed as before, and the second Temple was destroyed

Zohar, Toldot 1:8

R. Isaac rose from his bed one night to study the Torah. R. Judah, who happened then to be in Caesarea, said to himself at the same time: ‘I will go and join R. Isaac in the study of the Torah.’ He accordingly set out along with his youthful son Hizkiah. As he was nearing R. Isaac’s threshold he overheard him expound the verse: “And it came to pass after the death of Abraham, that God blessed Isaac his son; and Isaac dwelt by Beer-lahai-roi” (Gen. 25, 11). ‘The connection between the two parts of this verse’, he said, ‘is obscure, but may be explained as follows. It was necessary that God should bless Isaac, because Abraham had not blessed him, and the reason why Abraham had not blessed him was to prevent that blessing being transmitted to Esau. Hence the task of blessing fell, so to speak, to the Almighty. The text thus continues: “And Isaac dwelt by Beer-lahai-roi” (lit. the well of the living and seeing one), that is, as the Aramaic paraphrase has it, “the well where appeared the Angel of the Covenant”, to wit, the Shekinah, to which Isaac became attached, thereby drawing upon himself the blessing of the Almighty.’

Zohar, Toldot 6:10

Rabbi Yosi asks, What then is the difference between this world and the world at that time? The scripture also says that the Holy One, blessed be He, does it Himself. Rabbi Acha said, It is so. The Holy One, blessed be He, arouses (the Evil Inclination) for the specific purpose of mating, but not all the time, so that the Evil Inclination may be with men always, and they sin because of it. But it is aroused only for mating, and the arousal at the time of union will be caused by the Holy One, blessed be He. This is the meaning of the verse, "and I will take away the stony heart out of your flesh, and I will give you a heart of flesh" (Ezekiel 36:26). What is a heart of flesh? Rabbi Yehuda replies, It is a heart that would issue flesh and nothing else.

Zohar, Noach 4:6

And all this was planned after the supernal pattern. As they emerged from the Ark there on high, so they emerged from the ark here below. And thus the world then obtained the character of permanency which it had not possessed before. Hence the expression “And running waters out of the midst of thy well”, which is echoed by the verse “And Noah begat three sons.”

Zohar, Vayeshev 1:17

Observe now that although the galuth was already due in the life-time of Jacob, yet because he was a righteous man-the perfection of the patriarchs-the sentence was postponed; for whilst he was alive punishment could not befall the world, and even the famine of Egypt ceased on his arrival.

Zohar, Bamidbar 1:1

AND THE LORD SPAKE UNTO MOSES IN THE WILDERNESS OF SINAI, IN THE TENT OF MEETING, ETC. R. Abba cited here the verse: “And God created man in his own image, in the image of God created he him”, etc. (Gen. 1, 27). ‘We have already explained’, he said, ‘that when the Holy One, blessed be He, created man, He made him in the image of the higher and the lower grades, so that he epitomised the whole, and his light shone forth from one end of the world to the other, and the whole of creation feared him.

Zohar, Lech Lecha 2:5

11. Woe to those that sleep with eyes fast closed and do not know or consider how they will arise in the Day of Judgement; for reckoning is exacted when the body is defiled, and the soul flits over the face of the transparent ether, now up and now down, and if the gates are not opened it is tossed about like a stone from the sling. Woe to them! Who shall plead for them? For they shall not be admitted to this joyaunce, among the delightful habitations of the righteous their places shall be missing, they shall be delivered into the hands of Duma, they shall descend and not ascend. Of them it is written, “As the cloud is consumed and vanisheth away, so he that goeth down to Sheol shall come up no more” (Job 7, 9).

Zohar, Balak 6:97

But’, said R. Abba, ‘we see children who say wonderful things and afterwards become very eminent.’ He replied: ‘When a child says one or two wonderful things by accident, then we may be confident that he will one day teach the Torah in Israel. But the same cannot be said of this one whose light is already complete. And besides, the Holy One, blessed be He, desires to smell this apple.

Zohar, Beshalach 13:13

Said R. Simeon: ‘Eleazar my son, observe this. When the Holy Ancient illumines the King, He crowns Him with supernal holy crowns. When these reach Him the Fathers are crowned, and there is completeness. Then the Matrona, participating in this celestial procession, is crowned by them all and is endowed with the power issuing from all of them.’

Zohar, Yitro 8:16

two red, berry-like veins on the right side of the face, and three on the left. These are the symbolic letters of his type which shape themselves thus visibly in his face: one spherical and thin, the two others, also round, above it. The eyes of such a man are sunk deep in his head.

Zohar, Vayikra 8:3

Said R. Abba: ‘The incense is the most excellent of all offerings, for through it are blessed both those above and those below. Therefore they were not worthy to bring this offering, because they were not married.

Zohar, Bereshit 5:8

“Let there be light”: to wit, El Gadol (great God), that which emerged from the primal ether. “And there was”: this signifies Darkness, which is called Elohim. “Light”: signifying that the Left was included in the Right, and so from that which we call El was produced Elohim. Right was included in Left and Left in Right.

Zohar, Mishpatim 3:239

And when a person marries a woman and he or she refuses to generate, and so enter into the other world without having begotten any children, then.”his wife shall go out with him”: which signifies that he undergoes transmigration by himself as a male, and she by herself as a female.

Zohar

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