Zohar, Shmini 6:5

The difference between them is this. Oil comes from the side of Thought, which is always silent and unheard, whereas wine, which is for raising the voice, comes from the side of the Mother.

Zohar, Beshalach 6:4

AND MOSES SAID UNTO THE PEOPLE, FEAR YE NOT, STAND STILL AND SEE THE SALVATION OF THE LORD. Said R. Simeon: ‘Blessed were the Israelites to have a shepherd like Moses! It is written: “Then he remembered the days of old, Moses his people” (Isa. 63, 11). This indicates that Moses was counted as of equal importance before the Lord with the whole people, and that the people’s shepherd does not merely represent them, but actually is himself the people. If he is worthy, then is the whole people likewise worthy; and if he be not so, then is the whole people punished for his guilt, as we have shown on another occasion.

Zohar, Bereshit 9:10

The primal point is the innermost light of a translucency, tenuity, and purity passing comprehension. The extension of that point becomes a “palace” (Hekal), which forms a vestment for that point with a radiance which is still unknowable on account of its translucency.

Zohar, Mishpatim 3:17

But this is “to its own hurt”; for these souls tread down and destroy all that they find on the evil side, just as the Philistines captured the holy Ark to their own hurt.

Zohar, Ki Teitzei 1:10

If regarding her jewels this was so, it is much more so that whoever touched her body, even her finger, for the purpose of mating, then, "and the stranger that comes near shall be put to death" (Numbers 1:51), since the Holy One, blessed be He, did not give him permission to come near her. This is the meaning of, "I am Hashem, that is My name, and My glory will I not give to another" (Isaiah 42:8).

Zohar, Mishpatim 3:212

for he said of himself: “My heart is hollowed within me” (Ps. 109, 22), and he meant by this: “There are two chambers in my heart, one containing blood, and the other spirit; the one which is filled with blood is the seat of the evil inclination, but my heart is void of that inclination, for I do not allow it to dwell there.” Why, then, did David commit that sin? In order to give an opening to sinners so that they might be able to say: “King David sinned, but when he repented the Holy One forgave him; and if he was forgiven, there is still greater hope that common folk such as we shall receive forgiveness!” That is what David meant by saying: “I will teach transgressors thy ways, and sinners shall return unto thee” (Ps. 51, 16).

Zohar, Mishpatim 3:190

For, as he has made good his former omission, he is received by the Holy King, who restores him to the position intended for him. He is called a “repentant sinner”, for he comes into the heritage of his original place in the ever-flowing celestial river.1Which is the source of all souls. There is no obstacle in the world that can stand in the way of repentance

Zohar, Mishpatim 3:26

Since, then, the wall on which you were leaning has been shaken, use a little subtlety to get to the true meaning of the words. This is: “Who is the king of the nations that would not fear thee?” The inversion of the order is similar to that found in the verse: “Praise ye the Lord. Praise ye servants of the Lord” (Ps. 113, 1), which does not mean that the servants of the Lord shall be praised, but is to be read as “Servants of the Lord, praise ye the Lord.” ‘

Zohar, Yitro 13:2

And that light is contained in two lights, which yet are one. The first light1Hesed. is white, too bright for the eye to behold. It is the light which is hidden away for the righteous in the world to come, as it is written: “Light is sown for the righteous” (Ps. 97, 2). The second light2Geburah. is one which gleams and sparkles redly. The two are united and become one.

Zohar, Balak 4:5

Said R. Jose to him: ‘If so, then a man departs this world without judgement; and if he departs after judgement, why is he judged a second time?’ He replied: ‘What I have learnt is that a man does indeed depart this world in judgement, but before he enters the place set aside for the righteous he is taken up to be tried (again) before the Heavenly Academy,

Zohar, Achrei Mot 1:3

“And rejoice with trembling”: a man should not rejoice overmuch in this world, that is to say, in worldly matters. But in matters of religion and the study of the Torah he should rejoice. So after beginning with fear a man will come to perform the precepts of the Torah with joy, as it is written, “Serve the Lord with gladness.”

Zohar, Mishpatim 3:255

Then the eagle would bend down its head a little, and give him the leaves. Solomon would take and smell them, and by their odour could discern from whence they came, and recognize one leaf as belonging to him “who has his eyes shut”, and the other to him “who has his eyes open” (cf. Num. 25, 4). Now there were a number of things which King Solomon desired that these two beings should make known to him.

Zohar, Balak 6:37

and the boy said: ‘Holy sages, do you desire the bread of ease without warfare, or the bread of warfare?’ R. Eleazar replied: ‘Beloved son, dear and holy, so we desire. We are practised in all weapons of war, and we know how to use the sword and the bow and the lance and the sling, but thou art young and hast not yet seen how mighty warriors contend in battle.’

Zohar, Vaetchanan 4:5

All other peoples God has placed under the charge of Chieftains who have control of them, but Israel the Holy One, blessed be He, has taken for His own portion to be united to Him, and He has given them His holy Law that they may be joined to His Name.’

Zohar, Vayikra 4:1

AND HE CALLED UNTO MOSES. R. Simeon connected this with the verse, “The flowers appear in the land, the time of the singing of birds (zamir) is come and the voice of the turtle is heard in our land” (S.S. 2, 12). ‘Why’, he said, ‘is the word “land” repeated in this verse? The reason is that the “flowers” here are the “shoots” which God plucked up and planted in another place, and whose blossoms appear on the “earth”

Zohar, Vayakhel 10:3

Then follows the recital of prayer. By virtue of the prayer they recite while sitting they adorn her bridesmaids and all her retinue. By the time “True and firm”1Benediction following the recital of Sh’ma and preceding the ‘Amidah. is reached, the bride with all her attendant damsels is fully arrayed. When the worshippers reach “who hast redeemed Israel”,1Conclusion of above-mentioned benediction. the whole assembly has to stand up.

Zohar, Shmini 7:2

The “great sea-monsters” are the “Patriarchs”, which are watered first and spread their roots throughout all. “And every living creature” (lit. living soul): this is the soul which the supernal Earth brought forth from the “living creature” (hayah), which is the highest of all, to wit, the soul of the first man which formed in its midst. “That moveth”: this is the “living creature” (hayah) that moves about on all sides above and below. “Which the waters brought forth abundantly”, namely the waters of that supernal stream which issues from Eden and waters the Tree there that it may spread its roots and provide food for all.

Zohar, Mishpatim 3:199

As to the second part: “and impart consolations unto him and to his mourners”, this language would naturally apply to the dead, and so indeed it does, for is not a sinner dead, even though he be alive? The meaning of the words, then, is as follows. Through the grace of God, when a person is thirteen years old, two angels are appointed over him, one at his right hand and one at his left.

Zohar, Vayeshev 2:3

Or, again, we may take the words to signify that whoever looked at Joseph thought he was looking at Jacob. Hence this form of expression is used only in connection with Joseph and not with any other of Jacob’s sons-it is not written, for instance, “These are the offspring of Jacob: Reuben”, the reason being that Joseph was the exact image of his father.

Zohar, Vaera 8:4

Observe that as soon as the Israelites bestirred themselves to approach the Holy One and cried before Him,

Zohar, Terumah 10:4

Here it was even a “burden of silence” (dumah), for which no words could be found. “He calleth to me from Seir.” It does not say who calleth whom-whether the Holy One calls to the prophet, or the prophet to the Holy One. But there can be no doubt that the prophecy hints at the secret of faith, and that the faithful prophet is recording how the voice of the mystic object of faith called to him, to wit: “He calleth to me out of Seir”. Similarly it says elsewhere: “And he rose up out of Seir to them” (Deut. 33, 2), not to Seir, the reason being that the mystic object of Faith is contained in grades within grades, each more recondite than the other; shell within shell, brain within brain.

Zohar, Vayigash 9:5

“Whereon there hang a thousand shields”, alluding to the thousand cosmic reconstructions that are performed there. “AII the armour of the mighty men”, alluding to the angels of punishment that proceed from the side of severity.

Zohar, Korach 5:1

1The first 27 lines of the Hebrew text do not appear in our translation.AND MOSES SAID UNTO AARON, TAKE THY CENSER, ETC. R. Hiya adduced here the verse: “The wrath of the king is as messengers of death, but a wise man will pacify it” (Prov. 16, 14). ‘How careful men should be’, he said, ‘to abstain from sin and to watch their actions, for at many periods the world is judged and every day deeds are placed in the balance and examined on high and recorded before the Almighty; and when the deeds of men are not approved before the King, wrath arises and judgement is awakened.

Zohar, Beshalach 10:7

At that time the boats steer no course, either certain or uncharted, but only toss and heave in one place. At last a swift but subtle current arises amid the tumult of the stormy waters, and gradually their strife is stilled and peace descends upon the waves; then the boats steer a straight course for their bourne, and swerve not nor falter; concerning which it is written: “There go the ships; there is that Leviathan whom thou hast made to play therein” (Ibid. 5, 26). And all the fishes of the sea gather to their places, and all the creatures rejoice over it and the Hayoth of the supernal fields, as it is written: “And all the beasts of the field play there” (Job 40, 20).

Zohar, Vaetchanan 8:9

The third compartment contains the passage commencing, “Hear, O Israel”, the reference being to the patriarch Israel. R. Simeon, however, says that the reference is to the supernal Israel crowned from the side of his Father, to wit Abraham, and crowned from the side of his Mother, to wit, Isaac.

Zohar, Balak 6:71

Before Israel came, the heavenly angels used to serve with the performance of ceremonies. When Israel at Mount Sinai said, “We will do and we will hearken”, performance was taken from the ministering angels and confined to the land of Israel alone. Hence it says, first, “Mighty in strength that fulfil his words”, and then, “To hearken”. Happy are Israel who took performance from them and carried it out themselves.’

Zohar, Vayakhel 1:10

R. Eleazar expounded our text in relation to Israel at the time when Moses descended from Mount Sinai, regarding which it is written: “And when Joshua heard the noise of the people as they shouted, he said unto Moses: There is a noise of war in the camp” (Ex. 32, 17). Is it possible that Joshua heard it and Moses did not hear it? The truth is that Moses knew already what had befallen, whilst Joshua only now became aware of it; and the word bere’oh (when they shouted) can read bera’ah, i.e. “in evil”, as that tumult proceeded from the “other side” (synonymous with evil). For Joshua, who (as compared with Moses) was emblematic of the moon, apprehended the sound that proceeded from the evil side, and straightway “he said unto Moses: There is a noise of war in the camp”.

Zohar, Terumah 15:1

The congregation respond: “Blessed is the Lord who is blessed for ever and ever.” The expression “who is blessed” indicates the streaming of blessings from the source of life to the place whence issue nourishment and bounty for all creatures. And why do we call this source “blessed”? Because it sustains and waters ‘olam va’ed (lit. for ever and ever), which is the Sabbath eve.

Zohar, Shemot 13:7

The one star shall fight against the seven with rays of fire flashing on every side, and it shall smite them until they are extinguished, evening after evening. But in the day they will appear again and fight before the eyes of the whole world, seventy days long. After the seventy days the one star shall vanish. Also the Messiah shall be hidden for twelve months in the pillar of fire, which shall return again, although it shall not be visible.

Zohar, Vayeshev 5:18

Further: “and the daughters of the men of the city came out to draw water”, to wit, the bodies will come forth, as we read: “and the earth will throw up the shades” (Is. 26, 19), implying that the earth will in future give up all the bodies lying therein, “to draw water”, that is, to receive the soul in a perfected state.

Zohar, Vaera 1:15

R. Jose interpreted the verse: “The earth is the Lord’s and the fulness thereof, the universe, and they that dwell therein; for he hath founded it upon the seas, and established it upon the rivers” (Ps. 24, 2-3) in the following way. ‘ “The earth” is the Holy Land of Israel, which is the first to imbibe sustenance and receive blessing from God, the rest of the world then receiving from it;

Zohar, Balak 6:50

He then discoursed on the verse: “And in the vine were three branches”, etc. (Gen. 40, 10).

Zohar, Nasso 5:1

IF ANY MAN’S WIFE (lit. man, man, if his wife) GO ASIDE, AND COMMIT A TRESPASS (lit. trespass a trespass) AGAINST HIM, ETC. R. Eleazar said: ‘Why twice ‘ man, man”? It speaks of a man who has behaved as a man should, following the admonition: “Drink waters out of thy own cistern”, etc. (Prov. 5, 15). Why, again, the double expression “trespass a trespass”? It points, on the one hand, to the Community of Israel, and, on the other, to her Spouse. We thus read further: THEN SHALL THE MAN BRING HIS WIFE UNTO THE PRIEST,

Zohar, Terumah 1:1

AND THE LORD SPAKE UNTO MOSES SAYING, SPEAK UNTO THE CHILDREN OF ISRAEL THAT THEY TAKE ME A HEAVE OFFERING. R. Hiya, on coming to this portion, quoted the verse, “For Jacob hath chosen Kah unto himself, Israel is his costly possession” (Ps. 135, 4). Said he: ‘How beloved must Israel be to the Holy One, blessed be He, seeing that He has chosen them and desired to unite Himself with them and be bound up with them, making them a nation unique throughout all the world, as it is written: “Who is like unto thy people Israel, a unique people on earth?” (2 Sam. 7, 23). And they, too, have chosen Him and bound themselves up with Him, as it is written, “Jacob hath chosen Kah unto himself’. Yea, for over the other nations He appointed celestial principalities and powers, but reserved Israel for His own special portion.’

Zohar, Vayishlach 4:4

and whoever allows himself to be defiled draws upon himself the unclean spirit and clings unto him, and numerous unclean influences are at hand to defile him, so that he remains polluted in this world and in the world to come.

Zohar, Vayakhel 11:22

When the silent prayer soars aloft, all those sixty myriads of legions, all those “all-eye” and “all-ear” hosts, come forward and kiss it. So Scripture says: “The eyes of the Lord are toward the righteous, and his ears are open unto their cry” (Ps. 34, 16), indicating the “all-eye” and the “all-ear” legions.

Zohar, Pekudei 5:7

Now, observe that once the artisans had begun the work of the Tabernacle, it veritably completed itself of its own accord. This we learn from the words, “Thus was fmished all the work of the tabernacle of the tent of meeting” (Ex. 39, 32).

Zohar, Vayishlach 1:19

Again, “he who is lightly esteemed” is exemplified in Jacob, who humbled himself before Esau so that the latter should in time become his servant, in fulfilment of the blessing: “Let people serve thee, and nations bow down to thee, etc.” (Gen. 27, 29). For Jacob’s time had not yet arrived, as he deferred it to the future, and in the immediate present he “esteemed himself lightly”. But in the proper time “he that playeth the man of rank” will become the servant to him “that lacketh bread”, to the man who was allotted “plenty of corn and wine” (Ibid. 28).

Zohar, Terumah 13:13

The six Days are but a preparation for her. As they are united above in “One”, so she is unified below in the mystery of “one”, to correspond to them above.

Zohar, Lech Lecha 18:1

Said R. Simeon, Let us proceed. AND HE WENT ON HIS JOURNEYS, i.e. to revisit his place and his grades, until he reached the first grade where the first revelation had taken place. “On his journeys”: all those grades, grade after grade, as has been said.

Zohar, Lech Lecha 7:9

Immediately, "Lot went with him." This is the serpent that was cursed and caused the world to be cursed. The scriptures call the serpent by the name Lot, because Lot means 'a curse' in Aramaic. The serpent was cursed and brought curses on the world. So he accompanies the soul during its stay in this world. And the serpent stands at the opening, in order to mislead the body. And this is why the soul will not start fulfilling the mission it was commanded to perform until it has completed thirteen years in this world. Because from the twelfth year onward, the soul is aroused to fulfill its task. Therefore, it is written, "and Abram was seventy five years old" (Gen. 12:4) and seven and five equals twelve. and curse them that curse you, and in you shall all families of the earth be blessed."

Zohar, Terumah 9:17

When morning arrives, a mysterious pillar appears in the South, in that portion of the firmament beneath which the Garden of Eden is stretched: this is a different pillar from the one which is in the midst of the Garden. The pillar set in the South flashes with the brightness of three colours, purple-woven. On that pillar there is a branch, on which three birds sit, chirping hymns of praise.

Zohar, Balak 9:2

Observe that because Israel said “we will do”, they are not afraid of anything that magicians may do with their arts. One reason is this, and another is because when God brought them out of Egypt He broke before them all kinds of magic and divination so they cannot prevail against them. When Balak came he knew this, and therefore he sent messengers to Balaam that he might prepare a table and seek counsel therefrom.

Zohar, Ki Teitzei 3:4

Of the demons that come from this, the sages of the Mishnah explained that some are like the ministering angels. They are the students of the Torah that know what was and what will be. They have their form on earth, being philosophers, astrologers of Yisrael, who know what was and what will be {through the} the signs on the sun and moon and their eclipses and each star and constellation; in this way they know what is seen in the world.

Zohar, Balak 6:2

When the others heard him they were amazed, and they lifted up their hands and blessed him. They said: ‘Indeed this is so; to-day we were busy looking after an engaged couple who had no means of their own, and were therefore delaying their marriage. There was no one to provide for them, so we did so, and so omitted to say the Shema at the proper time, since if a man is engaged on one mizvah (religious precept) he is exempt from performing another (which might interfere with it).’ They then asked him how he knew. He replied: ‘I knew by the smell of your clothes when I came near you.’ In great surprise they sat down, washed their hands and broke bread.

Zohar, Noach 14:10

As the Left Arm above grasps the Female and lovingly draws her to him, so below the serpent, which is the left arm of the unclean spirit, and joined with it he that rides on it, draw near to the moon and draw her tightly to them, so that she becomes defiled.

Zohar, Lech Lecha 16:6

and this is the soul whose yearning when she ascends is for the Holy One, blessed be He, and who does not cleave to those other bright essences, but seeks out the holy essence in the place from which she (originally) issued. Therefore it is written, “With my soul have I desired thee in the night”, to pursue after thee and not to be enticed away after false powers.

Zohar, Vayishlach 10:1

LET MY LORD, I PRAY THEE, PASS OVER BEFORE HIS SERVANT; AND I WILL JOURNEY ON GENTLY, ETC. R. Eleazar said: ‘This bears out what we said before, namely, that Jacob did not wish as yet to avail himself of the first blessings that he received from his father, not one of which had so far been fulfilled, since he reserved them for the end of days when his descendants should need them in their struggle against the nations of the world.

Zohar, Mishpatim 3:40

The Torah, which counsels the whole world in the ways of truth, observed this, and proclaimed to mankind: “Behold, how the Holy One has pity upon you! He has sold to you for nothing His costly pearl, for you to use in this world, namely the holy soul.”

Zohar, Vayeshev 7:10

Joseph communicated his dream to his brethren, and they caused its fulfilment to be delayed for twenty-two years.