Zohar, Vayera 20:4

Hence it is said that Sodom and Gomorrah were “like the garden of the Lord, like the land of Egypt” (Gen. 13, 10), that is, possessing luxurious abundance. So was Egypt also: as the garden of the Lord does not need to be watered by man, neither did Egypt, being amply supplied by the river Nile, which periodically rises and irrigates the whole land.

Zohar, Vayera 1:9

Already, before Abraham was circumcised, we are told that “the Lord appeared unto Abram” (Gen. 17, 1), and if the word “him” in this sentence refers to Abraham, we may well ask, what advance had he made (in prophecy) by being circumcised?

Zohar, Achrei Mot 4:4

It is written: “A river went forth from Eden” (Gen. 2, 10). It has been laid down that the name of that river is Jubilee, but in the book of Rab Hamnuna the Elder it is called Life, because life issues thence to the world. We have also laid down that the great and mighty Tree in which is food for all is called the Tree of Life, because its roots are in that Life.

Zohar, Balak 6:88

but as I am the only son of my mother, give me the cup and I will bless the Holy King who has brought to my mother’s house men of worth before whom I can utter powerful discourse. Before I say grace, however, I will expound properly the verse I have quoted.

Zohar, Bereshit 16:3

Said the colleagues: ‘Rabbi, after all, Uzza and Azael were not wrong, because man was really destined to sin through woman.’ He replied, ‘What the Shekinah said was this: “You have spoken worse of man than all the rest of the heavenly host. If you were more virtuous than man, you would have a right to accuse him. But whereas he will sin with one woman, you will sin with many women, as it is written, ‘and the sons of God saw the daughters of man’- not a daughter, but daughters; and further, if man sinned, he was ready to repent and to return to his Master and repair his wrong.”

Zohar, Toldot 6:7

Rabbi Yosi asks, Why are they there referred to as the firstborn and the younger, and here the elder and the younger? Rabbi Yosi said that they no longer have the power to do evil or arouse the Evil Inclination. This is understood from the verse, "the name of the elder (lit. 'bigger') was Leah" (Gen. 29:16), for she was weary (Heb. leah) from her wickedness and evil, while Rachel, "the younger (lit. 'smaller')," did not have the power to incite. As it is written, "and as a sheep (lit. 'Rachel') before her shearers is dumb" (Isaiah 53:7).

Zohar, Lech Lecha 7:10

And then the soul can be seen in this world, because it comes from the "five years," which are the five hundred parasangs of the Tree of Life. "And seventy years" refers to the same tree, which is the seventh among the grades, namely, the Nukva, which is the seventh Sefirah among the seven Sefirot: Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod and Malchut. And then the soul is acknowledged as the offspring of Zeir Anpin and the Nukva. Then the soul departs from the filth of the serpent and enters to the holy work. And so it is written, "when he departed out of Charan" from the wrath and aggression of the Satan, who until now had ruled over the body by deceiving it.

Zohar, Beshalach 10:11

At that time Egypt’s Principality was superior to that of all other nations, but as soon as its power was broken, the power of all the other nations was also broken, as it is written: “Then the dukes of Edom were amazed, the mighty men of Moab, trembling took hold upon them…” (Ex. 15, 15). For they were all in Egypt’s vassalage, and were linked with Egypt and were dependent on her for their existence, and therefore when they heard the mighty works of the Holy One in Egypt, they lost courage, and fear and trembling fell upon them. Verily, as soon as Egypt’s power was broken above, the power of all those who were joined to her was also broken.

Zohar, Vayigash 9:8

Hence, Joseph wept on account of this. After he had wept for the Temple, he wept for the tribes that were to go into exile. For as soon as the Temple was destroyed, all the tribes were exiled and scattered among the nations. Scripture thus tells us: “And he kissed all his brethren, and wept upon them”, that is to say, for them.

Zohar, Tzav 4:2

The truth is, however, as we have learnt, that when a man inclines to sin before his Master, he burns himself in the flame of the evil imagination, which comes from the side of the unclean spirit, so that the unclean spirit rests on him. Therefore certain offerings have been marked as coming from this side, so that the like may be offered on the altar. For that unclean spirit is not burnt away and removed either from a man or from the side from which it comes save through the fire on the altar; and the purpose of the priest is to prepare the fire to burn the evil species out of the world.

Zohar, Nasso 9:11

Until the last moment the man is in fear, attempts to hide himself, but is not able. Seeing his helplessness he opens his eyes and gazes at the Angel of Death with open eyes, and surrenders himself, body and soul. It is the moment of the Great Judgement to which man is subjected to in this world. As the spirit makes its journey through the body and takes leave of each separate member and parts from it,

Zohar, Vayakhel 7:8

Then proclamation is made concerning him. If he was a righteous man, it runs, Render honour to the King’s image! “He entereth into peace, they rest in their beds, each one that walketh in his uprightness” (Isa. 57, 2). But when a wicked man dies, the proclamation runs: Woe to that man, it would have been better for him had he never been bom! Regarding such a man it is written, “and they cast him forth into the sea, and the sea ceased from its raging”, that is, only after they have placed him in the grave, which is the place of judgement, does the judgement summons cease from its raging. For the fish that swallowed him is, in fact, the grave;

Zohar, Mishpatim 3:120

namely, participate in the joys of the Feminine realm, the supernal food coming down from above; but she is still a “stranger”, not able to participate in the contemplative joy of the other righteous; she may not eat of.”the holy things” (Ibid. 5, 10), but may eat the Terumah (the meat of the heave-offering), because this symbolizes the Feminine sphere, and therefore she may eat only at night (v. 7).

Zohar, Vayera 8:6

Further it is said, “And Sarah thy wife shall have a son”, because Isaac was indeed a son to Sarah, since it was on his account that she died, on his account she suffered anguish of soul until her life departed, and, further, on his account she is exalted at the time when the Holy One sits in judgement on the world, for on that day the Israelites read the portion: “And the Lord remembered Sarah as he had said” (Gen. XXI, I), mentioning Sarah for the sake of Isaac. Truly he was “a son to Sarah”.

Zohar, Noach 3:4

R. Simeon said: ‘When the Holy One, blessed be He, puts on his crowns, he receives them from above and from below: above, from the region of absolute remoteness; below, he is crowned by the souls of the righteous. The result is an increment of life-energy from above and below, embracing the place of the sanctuary on all sides, and causing the cisterns to become full and the sea to be replenished, and providing sufficiency for all.

Zohar, Shemot 15:1

R. Eleazar and R. Jose once set forth upon a journey at dawn. Suddenly they beheld two stars which shot across the sky from either side. Said R. Eleazar: ‘The time is now come when the morning stars do praise their Master: shooting forth in awe across the heavens, they prepare to glorify His Name in song, as it is written: “When the morning stars sing together” (Job 38, 7). Verily they sing in perfect unison, and in harmony do the sons of God shout for joy.’

Zohar, Vayakhel 8:4

the one the written Law, it being undisclosed and only to be revealed in the world to come, the other the oral Law.

Zohar, Introduction 8:3

In that palace there are hidden treasures, one greater than the other. The palace is provided with fifty mystic gates. They are inserted in its four sides to the number of forty-nine. The one remaining gate is on none of its sides and it is unknown whether it is on high or below: it is hence called the mysterious gate.

Zohar, Pinchas 20:5

R. Abba gave a further exposition in the name of R. Phineas b. Jair of the text: “Whatsoever thy hand findeth to do, do it with thy might” (Eccl. 9, 10).

Zohar, Vayigash 2:7

These three grades are harmoniously combined in those men who have the good fortune to render service to their Master. For at first man possesses nefesh, which is a holy preparative for a higher stage. After he has achieved purity in the grade of nefesh he becomes fit to be crowned by the holy grade that rests upon it, namely ruah.

Zohar, Vayishlach 2:10

It is written in regard to Balaam: “And God came unto Balaam at night” (Num. 22, 20). Similarly in regard to Laban it is written: “And God came to Laban the Aramean in a dream of the night, and said unto him: Take heed to thyself that thou speak not to Jacob either good or bad” (Gen. 31, 24). Instead of the words “that thou speak not״, we should have expected here “that thou do no evil to Jacob” But the truth is that Laban in his pursuit after Jacob did not intend to contend against him with armed force, as he was well aware that Jacob and his sons were more than a match for him, but he designed to kill him with the power of his mouth. Hence: “that thou speak not”, and not “that thou do not”. It is also written: “It is in the power of my hand to do you hurt” (Gen. 31, 29). Laban knew this from the warning given him, as he himself continued: “But the God of your father spoke to me, etc.” (Ibid.).

Zohar, Vayishlach 6:2

And, indeed, this process is followed by God in all that He does for Israel and the righteous among them. For we know that when a man has been long shut up in darkness it is necessary, on bringing him into the light, first to make for him an opening as small as the eye of a needle, and then one a little larger, and so on gradually until he can endure the full light.

Zohar, Vayakhel 15:1

Furthermore, as soon as that spirit hovers over the world, all the malignant spirits and the evil accusers of men vanish from the world. And so there is then no need to pray for protection, as Israel is then under the guardianship of that spirit, with the wings of the tabernacle of peace spread over them, so that they may be perfectly secure.

Zohar, Noach 7:1

AND GOD SAW THE EARTH AND BEHOLD IT WAS CORRUPT. It was corrupt because “all flesh had corrupted its way”, in the sense we have explained. R. Hiya adduced the following text: And God saw their works that they turned from their evil way (Jonah 3, 10). ‘See now,’ he said, ‘when the sons of men are righteous and observe the commands of the Torah, the earth becomes invigorated, and a fullness of joy pervades it, because then the Shekinah rests upon the earth, and there is thus gladness above as well as below. But when mankind corrupt their way and do not observe the commands of the Torah, and sin before their Master, they, as it were, thrust the Shekinah out of the world, and the earth is thus left in a corrupt state. For the Shekinah being thrust out, another spirit comes and hovers over the world, bringing with it corruption. It is in this sense that we say that Israel “gives strength unto Elohim”, that is, to the Shekinah, and thereby makes the world more secure.

Zohar, Tazria 10:1

R. Judah adduced here the verse: “There is none holy as the Lord, for there is none beside thee, neither is there any rock like our God” (I Sam. 2, 2). ‘Are there then other holy ones or other rocks besides the Lord?

Zohar, Pinchas 20:4

The shade then came and sat down and kissed him. They heard a voice saying: Make way, make way for R. Phineas b. Jair, who is with you, as we have learnt: Any place in which a righteous man has given some new explanation of the Torah he visits when he is in the other world, especially when there are in it other righteous men discoursing on the Torah. So R. Phineas b. Jair came to revisit his place and found those righteous men repeating his own remark.

Zohar, Shmini 3:12

Said R. Eleazar: ‘Verily it is so, since we have learnt that there is a left and there is a right, mercy and judgement, Israel to the right and the idolatrous nations to the left. Israel, although they sin and are humbled, yet they belong to the right and do not cleave to the left nor mingle with it. Therefore it is written, “Save thy right hand and answer us” (Ps. 60, 6), for when the Right Hand is exalted, Israel that cleave to it are exalted and crowned through it, and then the Left Hand and all who come from its side are humbled with it; hence it is written: “Thy right hand, O Lord, breaketh in pieces the enemy” (Ex. 15, 6).’

Zohar, Pinchas 3:3

He is like a man who builds a fair building, but when he examines the foundation he finds that it is sloping and crooked. His building in itself is good, but in respect of its foundation it is bad, and therefore is not called a perfect building.

Zohar, Bereshit 17:13

All the precepts, positive and negative, derive from the name Yud Hei Vav Hei as this secret has been explained. The letters in "My name (Heb. shmi)" together with the letters Yud-Hei (equal the 365) negative precepts, and "My memorial (Heb. zichri)" (Shemot 3:15) together with the letters Vav-Hei (equal the 248) positive precepts. So here, (within the Four Letter Name, there are 365 and 248. These 248 are the letter of the Kriyat Shema. Therefore, 'He who chooses His nation Yisrael with love' is (recited before the reading of the Sh'ma to indicate we draw only from the aspect of love) These (248) are included within Abraham. It is written of him: "The seed of Abraham My friend" (Isaiah 41:8).

Zohar, Vayakhel 7:13

for as soon as that voice will resound among the graves they will all cast out the dead bodies that they contain. The term rephaim (the dead) being akin to the root, rapha (healing), indicates that the dead will be restored to their former physical condition.

Zohar, Tzav 10:2

We have learnt that from the fire of Isaac there issue forth to the altar certain coals, one to the east side, one to the west side, one to the north side, and one to the south side.

Zohar, Korach 2:2

And just as its hosts are above, so are the rulers of the people below. Hence they are described here as “called to the assembly”.

Zohar, Terumah 11:4

Blessed is the man who thus endeavours daily to give hospitality to the Holy One. Blessed is he in this world and blessed shall he be in the world to come. For these four groups of prayers equip the Shekinah with beauty, joy and lustre, to greet Her Spouse with delight and ecstasy day by day, through the worship of the holy people.

Zohar, Bereshit 10:10

which properly indicates man’s spirit emanating from the realm of holiness, to which his body is a vestment, as we read, “Thou clothest me in skin and flesh” (Job 10, 11). Hence we often meet the expression “flesh of man”, implying that the real man is within and the flesh which is his body is only a vestment.

Zohar, Chukat 9:2

How could King Solomon praise the dead more than the living, seeing that only he is called “living” who walks in the way of truth in this world, while the wicked man who does not walk in the way of truth is called “dead”?

Zohar, Bamidbar 7:3

And whoever accomplishes unification in the proper way as just indicated, happy is his portion in this world and in the world to come, and, moreover, in such a one the Holy One, blessed be He, glorifies Himself. Concerning such a one, Scripture says: “And he said unto me, Thou art my servant, Israel, in whom I will be glorified” (Isa. 49, 3).’

Zohar, Lech Lecha 3:4

All souls of the world come forth from Him. These souls enter the Garden and descend into this world. When a soul leaves it receives seven blessings so that it may be a father to the body being rightly elevated. Thus, it is written, "Now Hashem said to Abram" (Gen. 12:1). This is the divine supernal soul. It is considered the father of the body and elevates to the level of the divine image, by the Chassidim that are drawn as it elevates and reaches Abba and Imma.

Zohar, Shemot 3:7

“Amana” represents the throat, out of which comes the breath to complete the hidden indication first given from “Lebanon”. “From the top of Senir and Hermon” refers to the tongue; “from the lions’ dens” suggests the teeth; “from the mountains of the leopards ” is symbolic of the lips, by which the Utterance is made complete.

Zohar, Miketz 8:5

Asa was in greater fear, for though he also minutely examined himself for any sins, yet it was not with such care as David. His request, therefore, was that he might merely pursue his enemies, not overtake them himself, and that God should slay them for him. And so it came about, as we read: “So the Lord smote the Ethiopians before Asa, and before Judah; and the Ethiopians fled. And Asa and the people that were with him, etc.” (II Chr. XIV, II-12). Whereas in regard to David it is written: “And David smote them from the twilight even unto the evening of the next day” (I Sam. 30, 17).

Zohar, Achrei Mot 4:8

When these two are joined, all worlds have gladness and blessing, and there is peace among upper and lower beings. But when through the sins of this world there are no blessings from these streams, and the “time” sucks from the “other side”, then judgement impends over the world and there is no peace. Now when mankind desire to be blessed, they can only be so through the priest, when he arouses his own Crown and blesses the Matrona, so that there are blessings in all worlds.

Zohar, Miketz 6:5

Alternatively, God “formeth the spirit of man” within him, to wit, in his body, literally. For when a man is created and God assigns him his soul, and he emerges into the light of day, the spirit within him finds no body in which to expand, and remains cramped in one corner, as it were;

Zohar, Vayishlach 1:16

R. Simeon opened a discourse on the verse: Better is he that is lightly esteemed, and hath a servant, than he that playeth the man of rank, and lacketh bread (Prov. 12, 9). ‘This verse’, he said, ‘speaks of the evil prompter, who lays plots and unceasingly brings up accusations against a man. He puffs up a man’s heart, encouraging him to arrogance and conceit, and induces him to twirl his hair and carry his head high, until he obtains an ascendancy over him and drags him down to Gehinnom.

Zohar, Tzav 10:8

On the right side of those “living creatures” a certain wind stirs from above which blows upon that fire, so that it settles down with a steady flame and gives light to the hosts standing on the right side. Then on the left side rises a strong wind breaking the rocks which blows upon that fire and makes it burn fiercely, till it gives light to the hosts on that side. And so on all four sides for the four camps. But all are appeased when the priest goes up to the altar.’

Zohar, Yitro 15:12

Then the man said: “You probably wondered why I did not speak to you or pay you any apparent heed when you addressed me first. The reason is that my father was the greatest expert in herbs and their properties, and from him I learnt the powers and uses of every plant with healing properties, and I spend the whole year among them.

Zohar, Vayera 14:7

The word which follows, habbaah (which is come), really means “which is coming”, i.e. coming continually.

Zohar, Balak 8:10

When He had taken these gifts for Israel from those great Chiefs, He summoned all the myriads of holiness who are appointed to rule the other nations and they gave Him the same reply, and from all of them He received gifts to give to Israel. He was like a physician who had a phial full of some elixir of life which he desired to keep for his son. He was a clever man, and he said to himself: I have bad servants in my house; if they know that I intend to give to my son this present, they will be jealous of him and seek to kill him.

Zohar, Balak 8:9

He began to beseech the Almighty, saying: Master of the Universe, two sons came forth from Abraham, there are the sons of Isaac, give to them, for them it beseems. He said: I cannot, for thou art the firstborn, and to thee it belongs. He commenced to implore Him, saying: Master of the Universe, let my birthright be his, and this extra light which I inherit on this account take and give to them. And God did so; wherefore it is written, “He shined forth from Mount Paran”.

Zohar, Vayera 6:3

Now Abraham, although he was in great pain from his wound, ran forward to meet them so as not to be remiss in his wonted hospitality.

Zohar, Bamidbar 3:7

the He, is symbolic of the south and the north. Thus, YH (the Yod and the He’) is the upholder of the south and the north; whilst the Vau is the centre, and is significant of the male child. Hence the dictum, “Whoever places his bed between north and south will have male children born to him”.1T. B. Berachoth, 5b.

Zohar, Bereshit 18:9

The Yud is called a small, or short, world. The Vav is the long world. Whomever wishes that his desires be fulfilled by the long world should pray at length, and whoever prays to the short world should pray quickly. Therefore, it has been explained that in a place where they are told to make it short, a person should not pray at length.

Zohar

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