Zohar, Yitro 1:26

NOW JETHRO… HEARD. Was Jethro the only one who heard of all that God had done? Does it not say, “Peoples heard, they were afraid” (Ex. 15, 14)? Indeed, the wholeworld did hear, yet Jethro alone renounced idolatry and accepted the Holy One to worship Him.

Zohar, Vayishlach 9:3

Again, the dots above the word vayishaqehu (and he kissed him) indicate that he kissed him reluctantly. The verse: “but the kisses of an enemy are importunate” (Prov. 27, 6) has been applied by our teachers to Balaam, who, although he blessed Israel, did it against his will; but Esau provides another illustration.’

Zohar, Mishpatim 3:75

On, then! “And if he take him another…. ” How many ancient mysteries never revealed before, regarding transmigration are indicated here! All the matters of which I am about to speak are perfect truth not deviating by one hair’s-breadth from the path of truth. Now, in the first place I must remark that the souls of proselytes fly forth from Paradise in a very recondite manner. When the souls which proselytes have obtained from Paradise pass away from this world, to where do they return?

Zohar, Balak 14:3

The reason is that the poor man is broken of heart, and it is written, “God is near to the broken of heart” (Ps. 24, 19). The poor man always expostulates with God, yet God listens and hears his words. When he prays He opens all the windows of the firmament, and all other prayers which ascend aloft have to make way for that of the broken-hearted poor man.

Zohar, Lech Lecha 2:2

See now, at the moment when midnight arrives and the Holy One, blessed be He, enters the Garden of Eden to disport Himself with the righteous, all the trees in the Garden sing praises before Him, as it is written, “Then sing the trees of the wood for joy before the Lord” (I Chron. 16, 33).

Zohar, Balak 6:63

With all this the sinners of Moab did not desist from their wickedness. In a later generation, when they saw that Joshua and all the elders for whom miracles might have been performed were dead, they said: Now we have a chance, and so they went and joined Amalek, saying, Remember what the children of Israel and Moses their chief, and Joshua their disciple did to you, trying to destroy you. Now is the time when they have no one to shield them, and we will join you. So it is written,”The Midianites came up and the Amalekites and the children of the East” (Judges 6, 3), and again, “Because of Midian the children of Israel made themselves the dens”, etc. (Ibid. 2). No one did them as much harm as Midian.

Zohar, Vayakhel 7:10

After three days it ejects the putrid matter on his face, saying: “Take back what thou gavest me; thou didst eat and drink all day and never didst thou give anything to the poor; all thy days were like feasts and holidays, whilst the poor remained hungry without partaking of any of thy food. Take back what thou gavest me.” In regard to this it is written: “and I will spread dung upon your faces”, etc. (Malachi 2, 3).

Zohar, Balak 9:3

R. Eleazar and R. Abba were once going to see R. Jose, son of R. Simeon b. Lakunia, the father-in-law of R. Eleazar. They rose at midnight and sat down to study the Torah. Said R. Eleazar: ‘Now is the hour when the Holy One, blessed be He, goes into the Garden of Eden to have joyous converse with the righteous there.’ Said R. Abba: ‘What is this joyous converse?’ R. Eleazar replied: ‘This is a profound mystery, concealed with the Unknown.’ Said R. Abba: ‘Were, then, the great ones of former days relying on an empty fantasy, and did they not try to find out on what they were established in this world, and what they were to expect in the next?’

Zohar, Shemot 13:49

When, however, Babylon’s power was taken away from her and Israel returned to the Holy Land, a light did shine for her, but it was not as bright as before, being only the emanation of the lower He since the whole of Israel did not return to purity to be a “peculiar people” as before. Therefore, the emanation of the supernal Yod did not descend to illumine in the same measure as before, but only a little.

Zohar, Noach 14:8

They then proceeded on their way, and after a time he said: ‘When the moon approaches the sun, the Holy One, blessed be He, stirs up the northern side, and it grasps the moon lovingly and draws her towards itself. Then the South awakens from the other side, and the moon rises and joins the East. She thus draws sustenance from two sides, and noiselessly receives blessings; and thus it is that the moon is blessed and attains her fullness.

Zohar, Vayakhel 5:9

See now. Whoever takes compassion on a poor man and quickens his soul, the Holy One counts it to him as though he had created his soul. Hence, because Abraham took compassion on all men, God counted it to him as though he had created them, as it is written, “and the souls that they had made (‘asu) in Horan” (Gen. 12, 5).

Zohar, Beshalach 4:7

On the other hand, when the sun is about to set, it grows light for an instant, and then night comes, and the light is removed, and all the gates are closed; asses begin to bray, and dogs bark. But with the midnight the King arises, and the Matrona sings, and the King draws nigh to the gate of the Palace, and knocks thereon, crying, “Open unto me, my sister, my love!” (S.S. 5, 2), and He enters in, and has joyous communion with the souls of the righteous.

Zohar, Vayeshev 3:6

And further, do we not know of many righteous men, beloved by the Almighty, who were never a prey to acute suffering or physical weakness? Why this discrimination? Why should these be physical wrecks and the others hale and hearty?

Zohar, Shemot 13:40

Said R. Simeon: ‘Verily, this is the time when the Holy One remembers His children and lets two drops fall into the great Sea. As they fall they meet the fiery ray and sink with it in the sea.’ Then R. Simeon wept, and the disciples also.

Zohar, Yitro 1:34

gave up their idols, realizing their impotence, and in this way the glory of the Holy Name of God was exalted on all sides. For this reason the narrative concerning Jethro has been preserved in the Torah, with Jethro’s name at the head.

Zohar, Noach 13:10

Furthermore, they persisted in their sins, and followed their evil inclination as before, and the holy Torah, which is the Tree of Life, had not yet been brought down to the earth. Moreover, Noah himself drew death into the world, through his own sin, of which it is written, “And he drank of the wine and was drunken, and he was uncovered within his tent” (Gen. 9, 21), as elsewhere explained.’

Zohar, Yitro 1:37

Without this fear the worshipper, even if he be an idolater, cannot properly link his will to the power above; he will only be able to attain to some small sparks of that power and even these require concentration of will and a sense of fear.

Zohar, Vayishlach 2:20

R. Isaac said: ‘Was it becoming for a holy man like Jacob to admit that he had contaminated himself with Laban and his enchantments? Was this anything to his credit?’ R. Jose said to him: ‘Although R. Judah has given an explanation, I agree with you that we should seek another. For we find a somewhat similar difficulty in Jacob’s words: “I am Esau thy first-born” (Gen. 27, 19), where also we may ask: “Was it becoming for a righteous man like Jacob to assume the name of the impure Esau?” I will answer both these difficulties. There is a tonal pause after the word “I-am” (anokhi) in this passage, so that what Jacob really said was: “I am (who I am, but) Esau (is) thy first-born”, as already explained elsewhere.

Zohar, Vayakhel 10:7

The worshipper has next to fall on his face in token of surrender of his soul, among all the souls and spirits which the Shekinah at that moment collects in the “bundle of life”.

Zohar, Balak 2:7

Therefore, “Woe is thee, Moab”; he that was thy shield has been crushed. Seeing this, “Moab was sore afraid of the people”-more than of death, because they saw that Israel prevailed above and below, over their Chieftains and Rulers above, and over their chieftains and rulers below.

Zohar, Introduction 12:28

“And the Egyptian had a spear in his hand,” to wit, the divine rod that was delivered into his hand, as we read: “With the rod of God in my hand” (Exod. 17, 9), which is the same rod that was created in the twilight of the Eve of Sabbath, and on which there was engraven the Divine Name in sacred letters. With the same rod Moses sinned by smiting the rock, as we read: “And he smote the rock with his rod twice” (Num. 20, 11). The Holy One, blessed be He, said to him “I have not given the rod for that purpose; by thy life, from henceforward it will not be in thy hand any more.”

Zohar, Miketz 9:2

So it is written: “Then did he see it, and declare it; he established it, yea, and searched it out. And unto Adam he said: Behold, the fear of the Lord, that is wisdom; and to depart from evil is understanding” (Job 28, 27-28). Adam, however, though he inquired into it, did not keep it, and transgressed the command of his Master and was punished for his sin.

Zohar, Vaera 1:14

Similarly God said to Moses: “Before the Shekinah was espoused I appeared to the Patriarchs as El Shaddai, and they could not speak directly with Me, only through My Daughter the Shekinah, and thou wast the first one to whom I spoke face to face, and now at the very outset thou darest in My Presence to speak to My Daughter in such a fashion!”

Zohar, Vayera 1:8

further, “the time of pruning came”, to wit, the pruning of the boughs of orlah; and to crown all, “the voice of the turtle was heard in the land”, to wit, the voice which issues from the innermost recess. This voice was now heard, and shaped the spoken words and gave them their perfect form. This is implied in the words here used, “and the Lord appeared to him”.

Zohar, Terumah 12:16

Jacob symbolized the six sides of the supernal world as a single whole, and his sons were shaped to the likeness of the six aspects as manifested in the lower world. Now he desired to reveal to them a certain “end”, for, as we have pointed out elsewhere,1Zohar, Genesis, 62b. there is one “end of days” (kez ha-yamin), which refers to the Holy Kingdom, the mystery of Faith, the mystery of the King of Heaven; and another “end of days” (kez ha- yamim), which is the mystery of the Guilty King, the “other King”, ruler of the powers of darkness, and that end is called “the end of all flesh”.

Zohar, Toldot 9:2

So it was. While still in Rivkah's womb, each went toward his own side. When she was performing good deeds or passing near a place that is favorable to the precepts of Torah, Jacob was glad and struggled to come out. And when she walked past a place of idolatry, the wicked one struggled to come out. This has already been explained. For that reason, when they were born into the world, each was drawn to the place he deserved. Therefore it is written, "And the boys grew, and Esau was a cunning hunter...".

Zohar, Noach 1:8

NOAH WAS A RIGHTEOUS MAN. Assuredly so, after the supernal pattern. It is written, “The Righteous one is the foundation of the world” (Prov. 10, 25), and the earth is established thereon, for this is the pillar that upholds the world. So Noah was called Zaddik (righteous) below.

Zohar, Shmini 4:16

It is written: “Remember, O Lord, thy tender mercies and thy lovingkindnesses, for they have been ever of old” (me’olam, lit. from the world, Ps. 25, 6). “Mercies” here refers to Jacob and “lovingkindnessess’ to Abraham. God takes them from the world and raises them aloft, and makes of them a holy Chariot to shield the world. So God does with all the righteous.

Zohar, Terumah 1:2

R. Simeon discoursed on the text: “Who is this (zoth) that looketh forth as the morning, fair as the moon, clear as the sun and terrible as furnished with banners?” (S.S. 6, 10). He said: ‘The words “Who” and “This” denote the two worlds: the “Who” symbolizing the most supernal sphere, the unknowable beginning of all things, and “This” a lower sphere, the so-called “lower world”; and these two are indissolubly linked together.

Zohar, Vayigash 10:6

is an allusion to the voice which wept on account of the first Temple and the second Temple. The word “was heard’ suggests the verse: “A voice was heard in Ramah” (Jer. 31, 15), where the word b’ramah (in Ramah, lit. on high) alludes to the upper world, to the world to come; for of that event it is indeed written: “And in that day did the Lord, the God of hosts, call to weeping, and to lamentation, etc.” (Is. 22, 12),

Zohar, Yitro 12:6

On his face are three veins, one on the right, one going up to the bridge of the nose, and a third which is joined thereto and branches downward from them. These veins form the shapes of the letters which are traced upon his face. They usually stand out prominently and quiver, but when he is penitent and gradually becomes accustomed to walking in the way of truth they subside.

Zohar, Yitro 6:5

A person whose forehead is large and yet unrounded- the kind of man who always bends his head, whether he stand or move-this type can be divided into two classes, both witless. The madness of the one is evident, apparent to all; such a person is an acknowledged idiot.

Zohar, Balak 14:2

The “prayer of Moses” is one such as no other man ever offered. The “prayer of David” (Ps. LXXXVI) is one such as no other king ever offered. Yet the prayer of the poor man is the most excellent of all, and takes precedence of the prayer of Moses or of David, or of any other man.

Zohar, Chukat 4:8

8. Therefore, it is called "water of sprinkling (Heb. nidah)." THAT MEANS water for purification when the world dwells in Judgment and the defiled aspect expands in the world, AS BY THE UNCLEANNESS OF A NIDAH. Here are gathered together a variety of unclean things and a variety of methods of purification. Consequently, defilement and purification are the most important rules of the Torah, and the friends have already explained this. Rabbi Shimon said: Elazar, you have accomplished so much that your friends will not be speaking of anything following you, SINCE FROM THE GREAT WISDOM AND WHOLESOMENESS OF YOUR SPEECH THEY WILL BE SHY TO GIVE THEIRS.

Zohar, Vaera 2:11

And greeting a righteous person with Shalom! (peace, harmony) is like greeting the Holy One Himself, especially when addressed to thee, O master, who in thine own person representest the harmony between the above and the below! But it is not allowed to greet thus a wicked person, and yet, if it be unavoidable, there is no insincerity involved in the phrase when outwardly addressed to the person concerned, but inwardly intended for God.’

Zohar, Lech Lecha 7:4

R. Simeon expounded in this connection the text, “And from the wicked their light is withholden, and the high arm is broken” (Job 38, 15). The words “and from the wicked their light is withholden”, he said, can be referred to Nimrod and his contemporaries, from whom Abram, who was their light, departed. “The high arm is broken” refers to Nimrod.

Zohar, Mishpatim 3:73

“The river, the channels thereof shall make glad the city of God” (Ps. 46, 8). What are these channels? They are the roots of the willows, which here are called “upper chambers”. These and the roots and the channels-all are rooted in those waters of that mysterious river.

Zohar, Bereshit 15:7

Furthermore, three times it has been said: "I" (Heb. ani), spelled with the letters Aleph-Nun-Yud. "I's" in this verse have three times Aleph (in their beginning abd) three times Yud (in their ending). (The three Yud's) are hinted at in (the combination of the Name, which adds up to 63): Yud-Vav-Dalet, Hei-Yud, Vav-Aleph-Vav, Hei-Yud. (The three Alephs are hinted at in Yud Hei Vav Hei, which adds up to 45): Yud-Vav-Dalet, Hei-Aleph, Vav-Aleph-Vav, Hei-Aleph. The verse contains three Vav's ('and') - "and I make alive..." "and I heal..." and "...and neither is..." They are also hinted at by these names.

Zohar, Terumah 12:10

As He united Himself above according to six aspects, so also She unites Herself below according to six other aspects, so that the oneness may be completed, both above and below, as it is written: “The Lord will be One, and his Name One” (Zech. 14, 9): Six words above-Shema Israel TETRAGRAMMATON Elohenu TETRAGRAMMATON ehad, corresponding to the six aspects, and six words below-baruk shem kebod malkuto le’olam waed (Blessed be the Name, etc.)-corresponding to the six other aspects. The Lord is one above; and His Name is One below. We say this reponse silently, although it is a triumphant expression of the Oneness, because of the “evil eye”, which still has power under the present dispensation; but in the future (Messianic Age) when the “evil eye” will have ceased to exist and will have no dominion whatsoever over this world, then we shall proclaim the Divine Unity and its full accomplishment openly and in a loud voice.

Zohar, Mishpatim 3:124

What of other men, normal persons, who did procreate and then passed away from this world? We have said that the spirit of a man (the absconditus sponsus) is left in the woman who was his wife. Well, what becomes of it? Supposing she marries again, what becomes of the spirit which her first husband left in her when another man comes to her?

Zohar, Mishpatim 3:189

The text continues: “If his master have given him a wife, and she have borne him sons or daughters, the wife and her children shall be her master’s and he shall go out by himself.’ Scripture now returns to the former subject, namely to the case of a man who “went out” without a wife (that is, who never married at all), implying that the grade called “the seventh year” should redeem him. This “Seventh” is called “his master”: the Master of the whole earth. And if this Master shall have pity on him and bring him back to this world by himself as he was, and give him a wife of the kind for whom the altar sheds tears (i.e..a woman divorced by a man whose first wife she was) and they unite, and she bears him sons and daughters, “the wife and her children shall be her master’s”, as has been explained.

Zohar, Vayishlach 1:11

R. Isaac said that the reason why they departed was to leave him alone with the chieftain of Esau, who came down to him with divine permission; and they meanwhile went off to chant the hymns for which the hour was then due and to sing the praises of the Holy One, blessed be He, and afterwards they returned to Jacob. “Now I am become two camps”: to wit, the camp of the Shekinah and his own household, so that he was complete on all sides, having his portion both with the white and with the red.

Zohar, Behar 2:3

Observe that the He denotes rest for higher and lower-the higher He for the higher and the lower for the lower. The higher He is seven years seven times, the lower He is seven years only; the one is a sabbatical year, the other a Jubilee;

Zohar, Shemot 13:3

Then shall pangs and travail overtake Israel, and all nations and their kings shall furiously rage together and take counsel against her. Thereupon a pillar of fire will be suspended from heaven to earth for forty days, visible to all nations.

Zohar, Vaera 1:6

Said R. Judah: ‘We have a direct Scriptural proof for this, for it says, “Ask of the days that are past… since the day that God created man upon earth, and ask from the one side of the heaven unto the other…” (Deut. 4, 32). Up to this point man may investigate, but no further.’

Zohar, Noach 5:6

See now, it is written: “A wise son causeth his father to rejoice” (Prov. 10, 1). When a son is good, people mention his father’s name with praise; but if he is bad, they mention his father with reproach. So it was with Adam. He transgressed the command of his Master, and therefore when later men arose who rebelled against their Master, they were designated by the Scripture “the sons of Adam”, that is, the sons of the first man who rebelled against his Master and transgressed His commands.

Zohar, Emor 15:3

Whereupon the Holy One, blessed be He, answered: Throne, throne, let a thousand such peoples perish before the covenant of the Law is presented to them. Hence it is written, “Lord, when thou wentest forth out of Seir, when thou marchedst out of the field of Edom, the earth trembled” (Jud. 5, 4), because the Law is not to be given save to one who bears on himself the holy covenant. And he who teaches the Torah to one who is not circumcised is false to two covenants,1v. T. B. Hagigah, 13a. to the covenant of the Zaddik and the covenant of the Community of Israel, since the Torah was given to this place and to no other.

Zohar, Miketz 4:14

Hence God did not reveal His Divine Name save to Israel alone, who are His portion and lot and heritage; and the rest of the world He apportioned to celestial chieftains, as we read: “When the Most High gave to the nations their inheritance…. For the portion of the Lord is his people, Jacob the lot of his inheritance” (Deut. 32, 8-9).’

Zohar, Mishpatim 3:273

For, although all things were created1i.e. in posse.. in the power of the Name Elohim, that which was created was not actually made1i.e. in esse.. until Sabbath eve, when “God ended the work which he had made” (Gen. 11, 2); that is to say, Creation only received its permanency with its completion through making. In the same sense it says concerning the tables of stone that they were “the work (ma’ase, lit. making) of God”, which indicates that they were produced at the time when the consummation of the whole Creation took place through the act of God’s “making”-and not in the later period concerning which the Name in its fulness is mentioned-“TETRAGRAMMATON Elohim” (Gen. 2, 4), and only herewith was the world placed upon a firm basis and permanently established.

Zohar, Vayakhel 11:28

Then all the hosts and legions of all these heavens join together and take up that prayer, crowned with all these crowns, into the seventh heaven. Finally Sandalphon, the supreme chief, the keeper of all his Master’s keys, introduces the prayer into the seven Palaces.

Zohar

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