Zohar, Yitro 4:2

We were further taught concerning the mystery contained in the words “this is the book” that there are two books, an upper and a lower book. The lower book is the “book of remembrance”, and the upper one is called ” this”. And in order to show that the two are not separated, but form one, it is written “this is the book”. There are two grades, male and female.

Zohar, Vayakhel 11:20

whereas a prayer that is heard by the ears of man is not listened to on high, and so remains unheard by anyone save by him who overheard it at first. Hence it behoves man to be careful not to let others hear his prayer. Furthermore, prayer becomes absorbed in the upper world, and the speech of the upper world should remain inaudible.

Zohar, Mishpatim 2:6

Observe this. There is a soul which is called handmaid, and there is also a soul which is called the daughter of the king.

Zohar, Vaera 5:1

1At this point, the printed volumes, both Hebrew and English, contain a passage from the Raya Mehemna.. AND I WILL TAKE YOU TO ME FOR A PEOPLE AND I WILL BE TO YOU A GOD, AND YE SHALL KNOW THAT I AM THE LORD YOUR GOD. This is the first of all commandments, the root of all precepts of the Law: the knowledge of God in a general way, namely that there is a Supernal Ruler, Lord of the universe and of all life, Creator of heaven and earth and all their hosts.

Zohar, Kedoshim 2:3

We have leamt that when judgement is suspended over the world and righteousness is crowned with its judgements, many winged messengers arise to meet the lords of stern judgement and to obtain sway over the world, and they spread their wings on both sides to overshadow the earth, which is then called “the land of the rustling of wings”.’ R. Judah said: ‘I perceive that all mankind are shameless save the truly virtuous. So, if one may say so, it is throughout: if one commences to purify himself he is supported from above and similarly if he commences to defile himself.1v. T. B. Yoma, 38b.

Zohar, Tazria 7:3

In the beginning "in the bloods of purification" and later "the days of purification" (Lev. 12:4). "In her bloods of purification" those are the bloods of the circumcision, blood after blood that comes from the child, and the Holy Blessed One guards those bloods all these days, as it is written "she will sit in the bloods of purification." Simple purification, and the text does not bring a "hey" at the end [no possessive] so you wouldn't say the purification of the Matronita, rather, simple purification, that the bloods of purification are called the bloods of merit.

Zohar, Miketz 7:2

King David was hated by his brothers and rejected by them, but God raised him high above all men. He had to flee from his father-in-law, but God made him ruler over the latter’s whole kingdom and all knelt and prostrated themselves to him. Joseph, again, was rejected by his brothers, but afterwards they all knelt down and prostrated themselves before him, as we read: “And Joseph’s brethren came, and bowed down to him with their faces to the earth.”

Zohar, Beshalach 9:1

BUT LIFT THOU UP THY ROD, AND STRETCH OUT THINE HAND OVER THE SEA, AND DIVIDE IT. This signifies: “Lift up thy rod, on which is engraved the Holy Name; stretch out thine hand with the side bearing this Holy Name, so that the waters, beholding it, may flee before the power that is in its letters. The other side of the rod will be used for other ends.”

Zohar, Vayera 13:5

R. Eleazar supported this from the verse: “He was more honourable than the thirty, but he attained not to the three” (II Sam. 23, 23). ‘The thirty’, he said, ‘refers to the thirty righteous whom the Holy One has provided for the world without intermission; and Benaiah the son of Jehoiada of whom it is written “He was the most honourable of the thirty” was one of them.

Zohar, Mishpatim 3:47

And when such a soul leaves this world, pure, bright, and unsullied, the Holy One illumines her daily with innumerable radiances and proclaims concerning her: “This is the soul of my son so-and-so: let her be kept for the body which she has left.”

Zohar, Beshalach 4:11

and all these four formed a supernal holy Chariot, for the assistance and guardianship of Israel, to the end that she might walk in harmony, completeness and peace, and that the Fathers might behold the redemption of their children. TO GO BY DAY AND BY NIGHT. Why had the children of Israel thus to go by night as well as by day like a pack of runaways? Had they not the Holy One Himself to protect and to lead them? The reason, however, was in order that the harmony of the whole (i.e. of the divine attributes of Mercy and Justice, symbolized by day and night) might be manifested in them.

Zohar, Nasso 8:2

Happy is the man who is of the first ten to enter Synagogue, since they form something complete, and are the first to be sanctified by the Shekinah. But it is necessary that the ten should come together at the same time and not in sections, so as not to delay the completion of the body in its members. So did the Holy One, blessed be He, make man all at one time, and establish all his members in one act. So we read: “Hath he not made thee and established thee?” (Deut. 32, 6).

Zohar, Vayishlach 3:8

It was the prayers offered up by the patriarchs that sustained the world, and by them are upheld all who dwell therein; and the merits of the patriarchs will never be forgotten, inasmuch as they form the support of the upper and the lower realms; and Jacob’s support is firmer than that of all the others. Hence it is that when the children of Jacob are oppressed, God looks at the image of Jacob and is filled with pity for the world. This is hinted in the passage: “Then will I remember my covenant with Jacob” (Lev. 26, 42), where the name Jacob is spelt plene, with a vau, which is itself the image of Jacob.

Zohar, Beshalach 14:21

From this lower world issue punishments to mankind, and through it also God did wonders and miracles for Israel. And when this world was aroused to perform wonders, the Egyptians were through it cast into the sea at the same time that deliverance was wrought for Israel. Hence the words, “ye shall see them again no more for ever” (‘ad ‘olam, lit. until a world), meaning, “ye shall not see them until that world (‘olam) will be roused, and they will be delivered to judgement”; and as soon as that took place “Israel saw the Egyptians dead upon the sea shore… and they believed in the Lord and Moses His servant”.’

Zohar, Miketz 7:5

According to another explanation it is King David who says, “And now shall my head be lifted up”, namely, to be ranked among the patriarchs, as he had first to join the patriarchs before he became exalted and elevated. “Above mine enemies round about me”: to wit, those on the left side, the accusers who sought to injure him; by his overcoming them the sun formed a junction with the moon, and a unity was effected.

Zohar, Yitro 6:1

The forehead. The secret of the forehead belongs under the sign of the letter Nun, which forms the completion of the letter Zain; sometimes this is included in the symbolism of Zain and sometimes it stands separately. A forehead which rises sharply upward from the nose, being straight and flat without any outward curve or rounding, indicates that its owner is somewhat thoughtless. Such a man will consider himself wise, though in reality he knows little. His temper will be quick, and his tongue like a serpent’s.

Zohar, Vayakhel 7:14

But, you may say, is it not written elsewhere, “the rephaim will not rise” (Ibid. 27, 14)? The truth is that all the dead will be restored to their former state whilst in the graves, but some of them will rise and others will not. Happy is the portion of Israel, of whom it is written, “My dead bodies shall arise” (Ibid. 27, 19). Thus in the narrative of that fish we find words of healing for the whole world.

Zohar, Mishpatim 2:9

According to another interpretation, “man” here signifies the Holy One, blessed be He; “his daughter” denoting the Community of Israel, who emanates from the sphere of the “Only Daughter”. The verse therefore indicates that when God delivers His people from the nations of the world “she shall not go out” as the menservants do, namely, as the children of Israel did when they left Egypt in haste. For at that time they were in the grade of “servants”, represented by Metraton, who is but the bearer of the Shekinah; but in the days of the Messiah they shall “not go out with haste, nor go by flight” (Isa. 52, 12) from their captivity.

Zohar, Beshalach 8:7

And this is the significance of the words, “Speak unto the children of Israel that they go forward”, i.e. from the grade they are at present addressing to a higher one.’

Zohar, Mishpatim 3:63

Come and see. A boy who has reached the age of thirteen becomes a son of the Community of Israel and remains so until he is twenty. When he is twenty, if he be worthy he becomes a son of the Holy One, one of those of whom it is written, “Sons are ye to the Lord your God” (Deut. XIV, I).

Zohar, Introduction 13:1

IN THE BEGINNING. R. Hiya opened his discourse thus: The beginning of wisdom is the fear of the Lord; A good understanding have all they that do hereafter. His praise endureth for ever (Ps. 111, 10). He said: ‘Instead of “the beginning of wisdom” it would be more appropriate to say “the end of wisdom is the fear of the Lord”, since the fear of the Lord is the final object of wisdom. The Psalmist, however, speaks of the highest order of wisdom, which can only be reached through the gate of the fear of God. This is implied in he verse “Open to me the gates of righteousness…. This is the gate of the Lord…” (Ps. 118, 19-20). Assuredly, without entering through that gate one will never gain access to the most high King.

Zohar, Vaetchanan 5:3

Hence there is a higher He and a lower He; the higher He is “the great voice which did not cease”, the flow of which never ceases, and all those “voices” were in it when the Torah was given to Israel.

Zohar, Nasso 5:13

For the Sacred Sea has many sweet rivers flowing into it, yet since it presents the world’s judgement its waters are bitter, since universal death is attached to it. Yet when these waters flow outwards they are sweet. The sea, besides, exhibits a variety of colours. Now it is when the Serpent injects into it its venom that its waters become bitter and accursed; and therefore the priest has to go through his performance below, and recite an adjuration, so that judgement may be executed.

Zohar, Balak 14:4

God says, as it were: Let all other prayers wait, and let this one enter before me. I require here no court to judge between us, let his complaint come before Me and I and he will be alone. And so God alone attends to those complaints, as it is written, “and poureth out his complaint before the Lord”. Truly, “before the Lord”.

Zohar, Vayeilech 2:6

In the same way Saul obtained the kingdom, because the time of David, to whom it rightfully belonged, had not yet come. But when David’s time arrived to come into his own, Zedek arose and gathered in Saul on account of his sins, and he had to make way for David.

Zohar, Yitro 1:44

Happy was the lot of the faithful prophet Moses, for what is it that we read concerning him? “And an angel of the Lord appeared unto him in a flame of fire out of the midst of a bush” (Ex. 3, 2). The bush was indeed in that region of holiness and clave to it, for all things cleave to one another, the pure and the impure, there is no purity except through impurity;

Zohar, Lech Lecha 8:9

Said R. Abba to R. Eleazar, ‘With reference to your observation that the text says “Abraham went”, and not “went forth”, what do you make of the end of the verse which says “when he went forth from Haran”?’ Said R. Eleazar: ‘The words “from Haran” are important; the journey was in the first instance a “going forth” from the land of his kindred.

Zohar, Mishpatim 3:99

Now the question arises, what becomes of the body of the man who died without issue? Is it lost because he was not worthy to bring forth a descendant? In that case it was in vain that he endeavoured to keep the commandments of the Torah: and even if he kept only one commandment, we know that “even the emptiest in Israel are full of good deeds as a pomegranate is full of grains”1v. t. B. Chagigah, 27a. This body, although it was not found worthy to bring forth an issue, was yet able to fulfil other commandments, and should it all have been in vain?

Zohar, Mishpatim 3:115

When he is twenty, he reaches a higher grade, the grade of “Joseph”: the realm of Masculinity, the sphere of Understanding. Now, at first, the man when he married the woman, was lord over the world of Femininity, over the “small tree” -for the Feminine is in the image of the Small Tree. But when he failed to have children with his wife, and died without leaving an issue, he was excluded from the world of Masculinity, and she, by marrying his brother, became, as it were, his mother (by bringing forth a successor to her deceased husband); and his brother, “the redeemer”, becomes, as it were, his father and enters into the realm of Masculinity which was formerly his.

Zohar, Bereshit 8:19

This is hinted in the word “verdure”, which does not “yield seed”, and hence has no permanency like the others, not having any likeness which can be shaped or engraved in any manner at all. Such things show themselves but to vanish: they have not acquired form and likeness, and have no permanency; they exist only for a moment and then are consumed in that fire which devours fire, and are continually renewed and devoured.

Zohar, Vayakhel 15:3

Still, all this is assuredly correct. The fourth night of the week we have to be on our guard against them, for the reason that at the creation of the lights the moon was cursed, its light diminished, and occasion was thus given to bands of malignant roving spirits to exercise power that night;

Zohar, Nasso 8:1

WHEN EITHER MAN OR WOMAN SHALL CLEARLY UTTER A VOW, ETC. R. Eleazar began a discourse on the verse: “Wherefore, when I came, was there no man?” etc. (Isa. 50, 2). ‘How beloved’, he said, ‘are Israel before the Holy One, blessed be He, in that wherever they dwell He is found among them, for He never withdraws His love from them. We find it written: “And let them make me a sanctuary, that I may dwell among them” (Ex. 25, 8). That is, any sanctuary whatever, inasmuch as any Synagogue, wherever situated, is called sanctuary, and the Shekinah hastens to the Synagogue (before the worshippers).

Zohar, Lech Lecha 13:12

R. Isaac here expounded the text The righteous shall flourish like the palm tree, he shall grow like the cedar in Lebanon (Ps. 92, 13). ‘Why is the righteous man compared to a palm tree? Because just as, if a palm tree is cut down, it takes a long time for one to grow again, so if the world loses a righteous man, it is a long time before another arises in his place.

Zohar, Bereshit 17:14

Israel, he rose by Yud-Vav-Dalet, Hei-Aleph, Vav-Aleph-Vav, Hei-Aleph. The secret of "Yisrael" was thought of to be created because thought (Heb. machshavah) consists of the letters Chashav-Mah (thought Mem-Hei). (Mem-Hei refers to the Four Letter Name) in which the Holy Name lies. Because of Jacob, who is called Israel, it is written: "So Elohim created man in His own image" (Beresheet 1:27) after the likeness of his Master.

Zohar, Lech Lecha 12:5

AND HE SAID TO SARAI HIS WIFE, BEHOLD NOW I KNOW THAT THOU ART A FAIR WOMAN TO LOOK UPON. Did he then not know it before? This confirms what we have learnt, that up to that time Abram had never looked closely at the features of Sarai on account of the excessive modesty which ruled their intercourse, but when he approached Egypt they were disclosed, and he saw how fair she was.

Zohar, Miketz 9:30

Afterwards, however, they said: “We are upright men” (Gen. 42, 31), using the full form anahnu (we), containing the aleph, and without knowing it they were right, since Joseph was present with them. This view is further supported by the passage: “And they said: We thy servants are twelve brethren” (Ibid. 13): here clearly Joseph was included within the number twelve, and hence they similarly made use of the full form for “we are”, namely anahnu, not the defective form nahnu.’

Zohar, Yitro 8:21

Thus in the spirit of man, as we have shown, are inscribed letters which press through into visibility. To penetrate through these reflections to the inner symbols and to decipher those symbols aright is the privilege of the wise alone, that they may finally attain to knowledge of the spirit of which the symbols are the manifestation, through the esoteric significance of the words “This is the book” (Gen. 5, 1). Through this all is revealed to them save that countenance which is to be judged by a different rule, according to the domination of the spirit or the Lord of the spirit. Happy and blessed indeed are they to whom is entrusted knowledge of all these things! So much for the mystery of the countenance.

Zohar, Balak 13:10

We have found in the Book of Asmodai which he gave to King Solomon, that anyone who desires to make powerful enchantments, if he knows the rock where Balaam fell, will find there snakes formed from the bones of that wicked one, and if he kills one he can make certain enchantments with its head and others with its body, and others again with its tail, there being three kinds in each one.

Zohar, Introduction 14:3

R. Simeon opened his discourse thus: The heavens declare the glory of God, etc. (Ps. 19, 2). He said: ‘The inner meaning of this verse is as follows. When the bride awakes on the morn of her wedding day, she begins to prepare her ornaments and decorations with the aid of the companions who have rejoiced with her all that night, as she with them.

Zohar, Emor 1:2

The priests are designated here “the sons of Aaron”, to show that they are something more than merely the sons of Levi, Aaron being the starting point of the priesthood because God chose him to make peace in the world, his conduct having entitled him to this distinction, since all his days he strove to promote peace in the world, so that God appointed him to bring peace to the celestial family also.

Zohar, Vayeshev 5:11

and “to my son” is an allusion to the soul, inasmuch as all the souls that issue from the celestial everflowing river are the children of the Holy One, blessed be He. The servant is thus bidden “not to take a wife for my son of the daughters of the Canaanites”, or, in other words, not to take for a soul any of the bodies of the idolatrous nations whom the Holy One will in the future shake out of the Holy Land, as we read: “and the wicked be shaken out of it” (Job 38, 13), as one shakes dust from his garment.

Zohar, Lech Lecha 12:4

R. Judah said : ‘Consider this. Because Abram went down to Egypt without first obtaining God’s consent (for nowhere is it written that God told Abram to go down to Egypt), therefore his descendants were enslaved to the Egyptians four hundred years.’ All that night he was filled with anxiety concerning Sarai,

Zohar, Vaetchanan 8:16

Note that while Jerusalem and Zion correspond respectively to Judgement and Mercy, yet it is written, “The city of David, that is Zion” (I Kings 8, 1).

Zohar, Beshalach 12:8

this is the gate of the Lord into which the righteous shall enter’ (Ps. 118, 20).” Every message which the King wishes to send out is sent through the Matrona, and, conversely, every message sent from the lower spheres to the King must first reach the Matrona, and from her it goes to the King. Thus the Matrona is the messenger between the upper regions and the lower. For this reason she is called “the angel (messenger) of God”.

Zohar, Beshalach 10:25

When they were at a safe distance from the place where they had halted he said: ‘Once on a time two priests, one a scholar and the other an ignoramus, passed along that road; and the latter rose against the former and killed him. Since that time anyone who passes the spot where the crime was committed is in danger of his life, for all the brigands and felons that dwell among the mountains do congregate there, and lie in wait for passers by, and fall upon all that venture by that way, and rob and kill them: and the Holy One requires the blood of that priest every day.’

Zohar, Balak 6:12

You may still ask, Seeing that similarly for the grace after meals the cup of benediction is the invitation, why should one have to say, Come, let us say grace? The reason is that when one drank earlier in the meal he said the blessing “Creator of the fruit of the vine”, which was an invitation, and now for the grace after meals we require a change for another invitation, since this cup is for God and not for food.’

Zohar, Vaetchanan 8:5

We have learnt in the Book of R. Hamnuna the Ancient that God burst open many gates above and below which were closed with chains in order to bring forth Israel, for from the gates of that brain all other gates are unlocked and opened. Had not the gates of that brain been first opened, the others could never have been opened to execute judgement and to bring forth Israel from bondage.

Zohar, Vayera 3:11

Rabbi Yochanan then opened the discussion by quoting, "...until the day breaks, and the shadows flee away, Turn, my beloved, and be you like a roe or a young hart" (Shir Hashirim 2:17). "Until the day break" is a warning for a person who is still in this world; it is like the "blink of the eye." Come and behold, what does it say? "Even if he lived a thousand years twice" (Kohelet 6:6), on the day of his death, it all seems as one day to him.

Zohar, Bamidbar 6:1

THEN THE TENT OF M EETING, WITH THE CAMP OF THE LEVITES…. THE STANDARD OF THE CAMP OF EPHRAIM, ACCORDING TO THEIR HOSTS, SHALL BE ON THE WEST SIDE. This was because the Shekinah is in the west.1v. T. B. Baba Bathra, 25a. In this regard it is written: “And he blessed them that day, saying, By thee shall Israel bless, saying…. And he set Ephraim before Manasseh” (Gen. 48, 20).

Zohar, Terumah 7:1

In a certain Upper Chamber there are three colours which burn in one flame. The flame emanates from the South, which is the Right Side. The three mysterious colours which compose this flame proceed in three separate directions: one goes upward, one down, and one flickers, appearing and disappearing when the sun shines.

Zohar

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