Zohar
3,895 passages indexed from Zohar (Sefaria Community) — Page 63 of 78
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Zohar, Balak 6:54
When this vine came near the Shekinah it put forth three branches. Then it “was as though it budded”, like a bride bedecking herself, and it entered in the love and the joy of that wine to the place where joy abides. Then “its blossoms shot forth”: its love went out to its beloved and it began to sing in love. Then were those tender grapes ripened and filled with the good old wine into which Jacob had poured water.
Zohar, Balak 6:86
We have learnt that it is the duty of every one to say grace. If he cannot himself, his wife or his sons can say it for him, but a curse light on the man who does not know how to say grace himself and has to ask his wife or children.
Zohar, Vaera 1:19
AND I APPEARED UNTO ABRAHAM, UNTO ISAAC, AND (V) UNTO JAC0B. The letter Vau in connection with Jacob is, according to R. Hiya, symbolic of the superiority of the Divine manifestation to Jacob over that which was vouchsafed to the other two: his is the unifying, harmonizing, grade; and yet he was not worthy to use it as Moses did.
Zohar, Introduction 10:11
I come not to set my seal in thy Academy, since it is the chief of the winged angels who comes here; for I know that he does not visit any but thy Academy.’ After that R. Simeon told him what the chief of the winged angels had so solemnly declared. Thereupon the Messiah fell a-quaking, and he cried aloud, and the heavens quivered, and the great sea quaked and the Leviathan trembled, and the world was shaken to its foundations. His eye then fell upon R. Hiya, who was sitting at the feet of R. Simeon. ‘Who has brought here this man,’ he asked, ‘who still wears the raiment of the other world?’ R. Simeon answered, ‘This is the great R. Hiya, the shining lamp of the Torah.’ ‘Let him then,’ said the Messiah, ‘be gathered in, together with his sons, and let them become members of the Academy.’ R. Simeon said, ‘Let a time of grace be granted to him.’
Zohar, Miketz 8:11
These little sins are like “cords of vanity” (Is. 5, 18), scarcely discernible, but which in time become as strong as “cart ropes”, and thus cause a man to lose this world and the world to come.
Zohar, Terumah 13:12
From all of these we take “the heave offering of the Lord”1Malkuth. on each of these special seasons, in order that it may rest upon us: on Passover by means of the paschal lamb, on Tabernacles by means of the tabernacle, and so forth.
Zohar, Balak 6:25
When those “lads” are duly blessed, then “they swarm like fishes in the midst of the earth”. Fishes multiply in the sea and die as soon as they are brought to dry land, but these, although they come from the Great Sea, have their increase in the midst of the earth.’
Zohar, Achrei Mot 2:5
At that moment God assembled His court and said to them: For the sake of which of those verses shall I deliver them? They replied: “They shall know that thou alone whose name is the Lord art most high over all the earth” (Ps. LXXXVII).
Zohar, Vayigash 9:7
Again, as the whole body perishes when the neck is destroyed, so as soon as the Temple was destroyed and its light extinguished, the whole world was plunged into darkness, and there was no light of sun or stars, either in heaven or on earth.
Zohar, Lech Lecha 16:2
The rest of it tries to soar from grade to grade, and in doing so it encounters certain bright but unclean essences. If it is pure and has not defiled itself by day, it rises above them, but if not, it becomes defiled among them and cleaves to them and does not rise any further.
Zohar, Mishpatim 3:162
Having spoken thus, the old man wept again and said: ‘Old man, old man, did I not say that thou hadst plunged into the midst of the great sea? Now thou art indeed in the very midst of the mighty waves! Old man, old man, thou hast none to blame but thyself; hadst thou remained silent at the beginning all would have been well with thee, but now thou mayest not, and there is none to take hold of thine hand! Thou art alone. But arise, old man, and take courage!
Zohar, Vayikra 5:3
Yet though Israel are in exile, the Holy One, blessed be He, is to be found among them, and precedes them to the synagogue, where he exclaims: “Return, ye backsliding children, I will heal your backslidings” (Jer. 3, 22). And if none heed, then God says: “Wherefore when I came was there no man, when I called was there none to answer?”
Zohar, Vayakhel 10:4
For at the moment “true and firm” is reached the bride’s attendants accompany her towards the Most High King, but when it comes to “who hast redeemed Israel”, the Holy and Most High King appears in His grades and comes out to receive her;
Zohar, Shmini 4:3
as we have learnt that there are six, and this is the consummation of all; hence, “seven days he shall consecrate you”. Therefore, too, the Community of Israel is called “Bathsheba” (lit. daughter of seven), because She is the consummation of six others.
Zohar, Mishpatim 3:29
And what sort of souls are these which are so violently despoiled and taken away? There is a mystery behind this. They are the souls of infants still at the breast. The Holy One, seeing that should they continue in this world they would lose their sweet savour, their aroma of purity, and, as it were, turn sour like vinegar, gathers them in their infancy while their savour is still sweet,
Zohar, Lech Lecha 20:1
AND THE LORD SAID TO ABRAM AFTER THAT LOT WAS SEPARATED FROM HIM. In connection with this verse R. Abba discoursed on the following text: Jonah rose up to flee to Tarshish from the presence of the Lord (Jonah, I, 3). He said: ‘Woe to the man who seeks to hide himself from God, of whom it is written, “Do I not fill heaven and earth, saith the Lord?” (Jer. 23, 24). Why, then, did Jonah seek to flee from Him?
Zohar, Mishpatim 3:283
When they reached the dwelling of R Simeon they recounted everything that had befallen them..R. Simeon was both delighted and amazed. He said: ‘Blessed indeed are you in that ye were found worthy of all this! To think that you were in the presence of this supreme lion of wisdom with whom not even the greatest sages can be compared, and did not recognize him at once! I am astonished that you have escaped punishment for your disrespect towards him; it is evident that the Holy One desired to spare and save you.’ Then he applied to them the verses: “And the path of the righteous is as the shining light, that shineth more and more unto the perfect day”; “When thou goest, thy steps shall not be straitened, and when thou runnest thou shalt not stumble” (Prov. 4, 12, 18); “and thy people shall be all righteous; they shall inherit the land for ever, the branch of thy planting, the work of thy hands, that I may be glorified” (Isa. 60, 21). Thus ends the incident concerning R. Jebba the Ancient.
Zohar, Vayakhel 6:1
R. Abba then discoursed on the text: “And the Lord (had) said unto the fish, and it vomited out Jonah upon the dry land” (Jonah 2, 11). ‘Where and when did God speak to the fish?’ he asked. ‘It was’, he replied, ‘at the time of Creation, when the Holy One, blessed be He, created the world; to wit, on the fifth day, when He created the fishes of the sea. Then He ordained and appointed a certain fish to swallow up Jonah and retain him in its body three days and three nights and then eject him.
Zohar, Noach 14:7
This goat performs the same function as the goat offered up on the New Moon, with which also the serpent occupies himself, allowing the moon to grow bright. In consequence, all Israel find favour in the eyes of the Almighty, and their guilt is removed. He further discoursed to us on another mystery which it is not permitted to disclose save to those of excelling wisdom, saintliness, and piety.’ ‘What is it?’ asked R. Jose. ‘I cannot say unless I first test you,’ replied the Jew.
Zohar, Pekudei 4:16
“That standeth for an ensign of the people”; to wit, as a sign and symbol of the inwardness of the Divine Name. “Unto him shall the nations seek”; inasmuch as in him is contained the mystery of the Divine Name. The same is indicated in the words; “And many people shall go and say: Come ye, and let us go up to the mountain of the Lord”, etc. (Ibid. 2, 3). “And his resting-place shall be glorious”, to wit, the Temple, of which it is written: “This is my resting-place for ever” (Ps. 132, 14).
Zohar, Mishpatim 3:113
However, “Blessed be the name of God for ever and ever: for wisdom and might are his. And he changeth the times and the seasons… He knows what is in the darkness, and the light dwelleth with him” (Dan. 2, 20-21). He who is in the light cannot see the darkness; but not so the Holy One, blessed be He; although the light dwelleth with Him, He knows what is in the darkness. Out of the light He beholds the darkness and knows all that is there.
Zohar, Terumah 7:8
And I bring heaven and earth to witness that at that moment they deliver to him that figure; for there is no righteous person in the world whose image is not engraved in heaven under the authority of that angel. Seventy keys also are delivered into his hand-keys of all the treasures of the Lord. Then the King blesses that image with all the blessings wherewith He blessed Abraham when he reclaimed the souls of sinners.
Zohar, Miketz 10:3
AND THEY SAID ONE TO ANOTHER: WE ARE VERILY GUILTY CONCERNING OUR BROTHER, ETC. “One to another” (lit. a man to his brother) refers to Simeon and Levi, the same reference being contained in the words: “And they said one to another (lit. a man to his brother): Behold, this dreamer cometh” (Ibid. 37, 19).
Zohar, Mishpatim 3:129
Said he: ‘Old man, old man, feeble in strength, how fair are the tears on thy cheeks, like “the precious ointment that ran down upon the face of the good old man Aaron” (Ps. 133, 2). Say thy words, old man, for the Holy King is here! ‘What, then, becomes of the spirit of an ordinary man whose widow has married again?
Zohar, Vayigash 5:19
Hence again David said: “The dead praise not the Lord” (Ibid. 115, 17), inasmuch as it is the due of the living to praise the Living One, but not of the dead. Hence “The dead praise not the Lord…. But we will bless the Lord” (Ibid. 17), we who are alive and have no lot or part in the side of death. Hezekiah also said: “The living, the living, he shall praise thee, as I do this day” (Is. 38, 19), as the living has kinship with the living; King David is living, and hence he has kinship with the life principle of the universe. And he that has brought himself near to Him is alive, as it is written: “But ye that did cleave unto the Lord your God are alive every one of you this day” (Deut. 4, 4). It is also written: “And Benaiah the son of Jehoiada, the son of a living man1According to the K‘tib. of Kabzeel” (II Sam. 23, 20).’
Zohar, Vayera 18:3
Immediately after we read, “For the stars of heaven and the constellations thereof, etc.”, for He caused to rain upon them fire from heaven and exterminated them. Further on it is written: “I will make man more rare than fine gold, etc.” (Ibid. 12), referring to Abraham, whom the Holy One exalted over all the peoples of the world.’
Zohar, Bamidbar 8:6
Then corresponding to these, man, in entering Synagogue, first cleanses himself by the [recital of the regulations concerning the] sacrifices; then he accepts upon himself the Heavenly Yoke by the recital of the hymns of King David. Then comes the prayer said sitting, which corresponds to the arm-phylactery, followed by the prayer said standing, which corresponds to the head-phylactery. So prayer is made up of both action and speech,
Zohar, Introduction 9:3
Further, in the same way, as AiBraHaM contains AiBeR, a transformation of BaRA, so it is with the splendour of the name of the Most High and most Concealed One. This is implied in the words MI BaRA AiLeH. Add the other sacred name MaH. Transpose BaRA into AiBeR. We have AiLeH on one side and AiBeR on the other side. Add the He (of MaH) to AiBeR and the Yod (of MI) to AiLeH.
Zohar, Vaera 2:3
And what are these visible colours? Those of El Shaddai, the reflection of higher colours. But these latter are hidden, and Moses alone perceived them. The Patriarchs, however, were not entirely ignorant of them; since they apprehended those undisclosed ones through the visible ones which they already knew.
Zohar, Metzora 9:1
Once, when R. Hizkiah was studying with R. Eleazar, they rose at midnight, and R. Eleazar discoursed on the verse: “On the day of good be of good cheer, and on the day of evil observe, for God hath made one to match the other” (Eccl. 7, 14). ‘When God’, he said, ‘lavishes kindness on the world, a man should go abroad and show himself, for God’s kindness then extends to all. Therefore a man should do kindness that kindness may be shown to him.
Zohar, Chukat 6:1
AND THE CHILDREN OF ISRAEL, EVEN THE WHOLE CONGREGATION, CAME INTO THE WILDERNESS OF ZIN. R. Judah said: ‘Why is the section of the red heifer followed immediately by the statement of the death of Miriam? To show that just as judgement was executed on this heifer to purify the unclean, so judgement was executed on Miriam to purify the world. When Miriam departed, the well which accompanied Israel in the wilderness also departed. Therefore THERE WAS NO WATER FOR THE CONGREGATION, because the well had departed both above and below.
Zohar, Pinchas 15:4
So men are like limbs of one body, When God desires to give healing to the world He smites one righteous man among them with disease and suffering, and through him gives healing to all, as it is written, “But he was wounded for our transgressions, he was bruised for our iniquities… and with his stripes we are healed” (Isa, LIII, 5),
Zohar, Vayera 1:16
Observe that the Almighty made King David one of the under-pillars of the supernal throne, the patriarchs being the other three. For he was a pedestal to them, yet when he is joined with them he becomes one of the pillars upholding the supernal throne; and on that account he reigned in Hebron for seven years, namely, in order that he might be closely associated with them, as explained elsewhere.’
Zohar, Vayera 10:9
AND ABRAHAM WENT WITH THEM TO BRING THEM ON THE WAY; that is, to escort them. R. Yesa said: ‘This shows that Abraham was not aware that they were angels; for if he was, what need had he to see them off?’ ‘No,’ answered R. Eleazar; ‘although he knew, he kept to his usual custom with them, and saw them off. For it is highly incumbent on a man to escort a departing guest, for this crowns the good act.
Zohar, Noach 1:3
Furthermore, they are therefore called righteous. We learn this from Joseph, who, by reason of his having observed the covenant, is known as “Joseph the righteous”.
Zohar, Achrei Mot 9:1
It has been taught in the name of R. Jose: Once the people were short of rain and they sent a deputation to R. Simeon, R. Jesse, R. Hizkiah and the rest of the Companions. R. Simeon was on the point of going to visit R. Pinchas ben Jair, along with his son R. Eleazar. When he saw them he exclaimed: ‘ “A song of ascents; Behold how good and how pleasant it is for brethren to dwell together in unity” (Ps. 133, 1).
Zohar, Emor 4:1
THEY SHALL NOT MAKE BALDNESS UPON THEIR HEAD. R. Jose said: ‘The reason is that on the head of the supernal Priest is the holy oil of anointing, the removal of which would cause baldness; and therefore the priest below must perform an action symbolical of this.’1Here follows in the original a passage expanding this idea in the highly allusive and untranslatable style of the Midrash Hane’elam.
Zohar, Mishpatim 3:185
However, when the Jubilee year arrives, he is freed from that power and begins to undergo transmigration once more, and returns to the world as he was before and is attached to the world of Femininity, but not to a still higher grade. If he be then worthy, he will bring into existence children all of whom will belong to the world of Femininity, symbolically expressed in the words: “The virgins, her companions shall be brought unto thee” (Ps. 45, 15); it will be a sign of merit, for that he has made good his defect.
Zohar, Mishpatim 3:125
Is it possible that two different spirits of two men should dwell together in one body? For there is no question of a “redeemer” in this case, as the first husband did have children. Is that spirit then entirely lost.? Nay, this cannot be.
Zohar, Vayeshev 1:19
Similarly, wherever a righteous man exists, God for his sake shields the world, and during his life-time no chastisement falls on the world; and so we affirm.
Zohar, Vayeshev 3:3
For it is needful that the body should be weak and the soul strong, that so a man may be beloved of God, as the Companions have affirmed, that the Holy One inflicts suffering on the righteous in this world in order that they may merit the world to come.
Zohar, Beshalach 4:2
The Torah must, however, be studied by day and by night, as Moses said to Joshua: “Thou shalt meditate therein day and night” (Joshua 1, 8), and as it also says, “My covenant (shall be with thee) night and day” (Jer. 33, 20). The night must be added to the day in order that the Holy Name may be with him in harmony and perfection. And as the day is not complete without the night, so the study of the Torah is not complete unless it is carried on by night as well as by day.
Zohar, Toldot 6:1
"And Isaac was forty years old." Rabbi Bo began in the name of Rabbi Yosi with the verse: "Let him kiss me with the kisses of his mouth" (Shir Hashirim 1:2). With how many good qualities was the world created? We have learned that Rabbi Acha bar Jacob said that everything the Holy One, blessed be He, created in His worlds, outside of Himself, was in collaboration. Rabbi Acha asks, Is that so? Heaven forbid, for this will add dissension in the world. For if you say that it means that the angels, created as the Holy Spirit itself, have a blend in them, then their faces and ours are the same.
Zohar, Terumah 2:3
This slender light in turn gave birth to another light wherein to disport and to conceal itself; and in this light were woven and fashioned six impressions which are not known save to that slender light when it goes in to hide itself and shine through the other light.
Zohar, Bereshit 12:4
One is the light which shone and was withdrawn. This is the “heat of the day” which Abraham felt when he was sitting at “the door of his tent”, the door which opens the way from below to above, and on which shone “the heat of the day”.
Zohar, Bamidbar 6:2
It is not written “shall be blessed”, but “shall bless”, as much as to say: Holy Israel will not bless the world save by invoking Thee,1Referring to the Shekinah. who art in the west. This shows that Jacob then saw the Shekinah.
Zohar, Yitro 9:1
The mystery of the lips belongs to the letter Pe‘ when it is included in the letter Samech. A man whose lips are big and thick is a tale- bearer, without shame or fear, a man of strife and mischief. He cannot keep a secret, but when he happens to be a student of the Torah he can for a time cover and keep hidden secret matters.
Zohar, Yitro 8:17
The symbolic expression of these letters is as follows: The first vein is in the form of the letter Kaph, and the other two severally in that of Resh and Tau (Karet=to be cut off). The same letters are denoted by the veins on the left side of the face. Their significance is indicated by the words: “The shew (ha-Karath) of their countenance doth witness against them” (Isa. 3, 9). These veins swell in the face more than all the others; but when the sinner repents and turns from the way of the left side back to the right hand of mercy and righteousness, that spirit whose form is the ox is subdued, and the spirit of holiness prevails; these thin veins then protrude no more, but recede into the inner reaches of the flesh and are lost sight of, and those which are the symbol of the good spirit become evident in their stead.
Zohar, Kedoshim 3:11
R. Abba quoted here the verse: “Who is like thy people Israel, one nation in the earth?” (I Sam. 7, 23). ‘God’, he said, ‘chose Israel alone of all peoples, and made them one unique nation in the world and called them “one nation”, after His own name. He gave them many precepts to be crowned withal, including the phylacteries of the head and the arm, wherewith a man becomes one and complete.
Zohar, Toldot 8:4
Rav Huna said, Come and behold, "For the children of Yisrael walked forty years in the wilderness because they obeyed not the voice of Hashem" (Joshua 5:6). In this verse, it is the same. Rabbi Yosef said, Everything that was said is the same, but for one thing. At the end of forty years, when the troubles pass away and the wicked are exterminated, the dead, the dwellers of the dust, shall live. Why? Because it is written, "affliction shall not rise up the second time" (Nehemiah 1:9). They had their fill with what they had. After the resurrection of the dead, the world will be settled, as it is written, "on that day Hashem shall be One and His Name One" (Zecharyah 14:9).