Zohar, Noach 6:1

For indeed, if Adam had brought offspring with him out of the Garden of Eden, these would never have been destroyed, the light of the moon would never have been darkened, and all would have lived for ever; and not even the angels would have equalled them in illumination and wisdom, as we read, “In the image of God he created him” (Gen. 1, 27). But since, through his sin, he left the Garden by himself and bore offspring outside it, these did not endure in the world, and this ideal was, therefore, not realised.’

Zohar, Terumah 9:13

At midnight, when the north wind awakens, it beats against all the abodes of those malevolent spirits, cracking in twain a gigantic mighty rock, the stronghold of the “other side”, and rushes about everywhere, both above and below; and all the evil demons return to their places, for their power is then broken and they have no influence. Then the Holy One, blessed be He, enters the Garden of Eden to have joyous fellowship with the righteous, as has been related before.

Zohar, Noach 7:2

Should, however, Israel-God forbid-prove sinful, then, in the words of the Scripture, “God withdraws himself above the heavens” (Ps. 57, 6). Why? Because “they have prepared a net for my footsteps, my soul is bent down”, through their violence and causeless hatreds, “they have digged a pit before me” (Ibid. 7). The same thing happened with the generation of the Flood, whose violent acts led to mutual hatred and contention among them.

Zohar, Vayakhel 5:3

All these ascend towards the Divine Throne, so as to take her up on high that she may join her Spouse, and that He should be with Her in surpassing glory. The Most High King then seats Himself on the Divine Throne in perfect unison with His Spouse, and joy is thus diffused through the universe.

Zohar, Mishpatim 3:280

Finally R. Hiya found his voice again, and spake, saying: ‘ “Set me as a seal upon thy heart, as a seal upon thine arm; for love is strong as death, zeal is hard as the sheol; the coals thereof are coals of fire, a blaze of Kah” (S.S. 8, 6). When the Community of Israel cleaves to her Spouse she says: “Set me as a seal upon thy heart.” The property of a seal is to leave its impress on the surface wherewith it has come into contact, and this impress naturally remains even after the seal has been removed.

Zohar, Vayeshev 3:12

R. Eleazar said: ‘All the acts of the Almighty are in accordance with justice, and His purpose is to purify that soul from the scum that adheres to it in this world, so as to bring it into the world to come. When the body is crushed the soul is purified, and so God brings pains and sufferings on the righteous man in this world in order that he may gain life everlasting. In this regard it is written: “The Lord trieth the righteous, etc.” (Ps. 11, 5).’

Zohar, Lech Lecha 11:2

From the combination of that desire and the Nefesh, another power is drawn from the levels of the angels, who are called Ishim (people). They all enter as the sperm flows, and the body is then built and constructed of them. This is the first and lowest power of the three levels....

Zohar, Vaera 3:8

Observe, further, that the East is warm and moist, and the air is warm and moist. Hence the warm-moist composite can take hold of both sides-with its warmth the fire, and with its moisture the water, and thus end the conflict between fire and water.

Zohar, Vayigash 3:2

Hence he approached Joseph to reason with him regarding Benjamin, for fear lest he should be banned in this world and in the world to come. When Judah and Joseph hotly disputed, then all those that were present “saw, straightway they were amazed, they were affrighted, they hasted away. Trembling took hold of them there” (Ps. 48, 6-7),

Zohar, Vayera 6:18

For the man who worshipped the true God the tree spread out its branches, and formed an agreeable shade over his head; whereas in the presence of one who clung to the side of idolatry the tree shrank within itself and its branches stood upright. Abraham thus recognised the erring man, admonished him, and did not desist until he had succeeded in making him embrace the true faith.

Zohar, Beshalach 8:3

If this was so, it may be asked, why does it say that he “called out of his affliction” (Ibid. 2, 2), seeing that he was so well situated?

Zohar, Terumah 14:4

and her countenance is illumined by the supernal light, and she is crowned here below by the Holy People, all of whom are invested with new souls. Then is the time for the commencement of prayer, when the worshippers bless Her with joy and gladness, saying, “Bless ye the Lord, the Blessed One!” (the beginning proper of the Sabbath Eve prayer).

Zohar, Vayakhel 2:6

The second camp have assigned to them the second four hours of the night, but their chanting only continues until midnight, when the Holy One, blessed be He, enters the Garden of Eden.

Zohar, Vayikra 10:9

Said R. Aha to him: ‘All the prophets use similar language. Thus it is written, “Arise, shine forth, for thy light is come”, meaning that the King is here to be reconciled with her. And again, “Behold thy king cometh unto thee” (Zech. 9, 9): He shall come to thee to comfort thee, to raise thee, to repay thee all, to take thee into His palace and to espouse thee for evermore, as it is written: “And I shall betroth thee for ever” (Hos. 2, 19).’

Zohar, Miketz 4:1

THEN PHARAOH SENT AND CALLED JOSEPH, AND THEY BROUGHT HIM QUICKLY (vayerizuhu) OUT OF THE DUNGEON. R. Abba discoursed on the verse: The Lord taketh pleasure (roze) in them that fear him, in those that wait for his mercy (Ps. 147, 11). ‘God indeed takes pleasure in the righteous’, he said, ‘because they promote peace in the upper world and in the lower world, and cause the bride to join her husband; and therefore God takes pleasure in those that fear Him and do His will.

Zohar, Balak 6:26

They came and kissed him again and said: ‘Come, let us say grace.’ He said: ‘I will say grace, because all that you have heard so far has been from me, so I will fulfil in myself the verse, “He that hath a bountiful eye shall be blessed” (Prov. 22, 9), which we may also read as “shall bless”. Why? “Because he hath given of his bread to the poor”. Of the bread and food of my Torah have ye eaten.’ Said R. Judah: ‘Son beloved of the Lord, we have learnt that the host breaks bread and the guest says grace.’ He replied: ‘Neither am I host nor you guests, but I have found a text which I will carry out. For, indeed, I am “bountiful of eye”, seeing that without being asked I have spoken till now, and you have eaten my bread and food’.

Zohar, Chayei Sara 2:3

3. None of them sense or know that the scribe has opened and in the Name I will write; and a likeness stands and takes account, and those who dwell in dust are cast outside, and it is better to draw near to be counted among them—do not desire the cycle and reversal.

Zohar, Vayakhel 1:4

By using the term qar’kha, the text as much as says: “He has arrayed against thee that evil serpent from above that he may defile thee on all sides”; and were it not that Moses from above, and Joshua from below, put forth all their strength, Israel would not have prevailed against him. It is for this reason that the Holy One, blessed be He, cherished His enmity against him throughout all generations, inasmuch as he planned to uproot the sign of the covenant from its place.1i.e. to lead Israel into ways of unchastity.

Zohar, Pinchas 7:2

And the answer is given in the words, “Now Joshua was clothed with filthy garments, and standing before the angel” (Ibid. 3). This was the angel appointed over Gehinnom,

Zohar, Vaera 1:3

This ‘Ad (lit. unto) is “the desire of the everlasting hills” (Gen. 49, 26), to wit, the two transcendent “Mothers”, the year of Jubilee1Binah. and the year of Remission1Malkuth. (cf. Zohar, Gen. 247b);

Zohar, Lech Lecha 17:8

When both are fully kindled, the white light becomes a throne for a light which cannot be fully discerned, an unknown something resting on that white light, and so there is formed a complete light. So with the man who attains perfection and is called “holy”, as in the verse “for the holy ones that are in the earth”. And so also in the upper world.

Zohar, Terumah 13:8

GOLD AND SILVER, AND BRASS, AND BLUE AND PURPLE, AND SCARLET, AND FINE LINEN, AND GOATS’ HAIR, AND RAMS’ SKINS DYED RED, AND SEALSKINS, AND ACACIA WOOD. Gold symbolizes New Year’s Day, the day of “gold”, because it is a day of judgement, and the side of judgement, symbolized by gold, dominates it; as it is written, “gold cometh from the north” (Job 37, 22), and “evil will be opened from the north” (Jer. 6, 2). Silver symbolizes the Day of Atonement, when the sins of Israel are made “white as snow” (Isa. 1, 16), for “on that day shall he make an atonement for you, to cleanse you, that ye may be clean from all your sins before the Lord” (Lev. 16, 30).

Zohar, Vayakhel 10:11

And when that man’s soul quits this world it ascends and cleaves its way through all the heavens, and nothing can stop it, the Holy One, blessed be He, proclaiming: “He entereth into peace” (Isa. 57, 2), and the Shekinah adding, “may they rest in their beds”, etc. (Ibid.); and they open up for it thirteen mountains of pure perfume, without let or hindrance. Hence, happy is the man who concentrates his thought on this. This, then, is the sense of “whosoever is of a willing heart, let him bring it, the Lord’s offering”, to wit, toward the Most High King.’

Zohar, Vayera 6:6

AND THEY SAID TO HIM: in the word elau (to him) there are dots over the letters aleph, yod, and vau, which spell out the word ayo (where is he?). This is a reference to the Holy One who is above. Again, the word thus formed ayo is followed by the word ayeh (where?), which is a feminine form of the same, to emphasise the bond of union between the male and the female, which is the secret of true faith. Where is that bond of union complete? The answer is, BEHOLD IN THE TENT: there it is found, and there is the all-in-all union. WHERE IS SARAH THY WIFE? Did not the celestial angels know that she was in the tent? The fact is that angels do not know of happenings in this world save what is necessary for their mission.

Zohar, Shemot 13:54

And after the conclusion of the sixty-six years of the night- darkness, the words “And I shall remember my covenant with Jacob” (Lev. 26, 42) will begin to come to pass. From then the Holy One, blessed be He, shall begin to do signs and wonders, as we have described.

Zohar, Korach 7:3

Thus we interpret, “all that thy hand findeth to do” of the left, and “that do with thy might” of the right. When a man is careful that all his acts should be towards the right side, and that he should include the left in the right, then God dwells within him in this world and brings him into the next world.

Zohar, Vayakhel 11:37

and R. Isaac next began a discourse on the text: And Moses assembled all the congregation of the children of Israel, etc. ‘The object’, he said, ‘of this assembling was to give them anew the law of the Sabbath. For the previous promulgation of the Sabbath before the Israelites made the golden calf was not observed by the mixed multitude. When they heard the words, “between Me and the children of Israel” (Ex. 31, 17), they said in protest: Are we then to be excluded from this? Straightway, “the people gathered themselves together unto Aaron”, etc. (Ibid. 32, 1), and many were they that followed them. Then, after the guilty ones were put to death, Moses assembled the children of Israel separately and gave them the Sabbath anew, saying: “Six days shall work be done…”

Zohar, Mishpatim 3:12

Woe unto the world that knows not how to guard itself! Men draw down the soul along with their evil inclination, which is “the stranger”, and this “priest’s daughter”, the soul, flies down to earth and finds her edifice in a “stranger”; and because it is the will of her Master, she enters there and bears the yoke, and cannot assert herself or become perfected in this world. So when she leaves this world she “may eat of an offering of holy things”, like those souls which have perfected themselves in this world.

Zohar, Vayakhel 5:7

“And let every wise-hearted among you come and make all that the Lord hath commanded.” This is an allusion to the sixty well-springs that feed the world and so are enjoined to come and bring with them from the treasury of life, by executing the commands of the Holy One, so as to benefit the world.’

Zohar, Bereshit 12:2

First of all is Aleph, the beginning and end of all grades, that on which all the grades are imprinted and which yet is always called “one”, to show that although the Godhead contains many forms, it is still only one. This is the letter on which depend both the lower and the upper entities.

Zohar, Introduction 3:1

IN THE BEGINNING. R. Eleazar opened his discourse with the text: Lift up your eyes on high and see: who hath created these? (Is. 40, 26). ‘“Lift up your eyes on high”: to which place? To that place to which all eyes are turned, to wit, Petah ‘Enaim (“eye-opener”). By doing so, you will know that it is the mysterious Ancient One, whose essence can be sought, but not found, that created these: to wit, Mi (Who?), the same who is called “from (Heb. mi) the extremity of heaven on high”, because everything is in His power, and because He is ever to be sought, though mysterious and unrevealable, since further we cannot enquire.

Zohar, Vayera 9:8

but when Israel return from exile, all the supernal grades are destined to rest harmoniously upon this one. Then men will obtain a knowledge of the precious supernal wisdom of which hitherto they wist not, as it is written, “And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord” (Is. 11, 2). All these are destined to rest on this lower door which is the “tent door”; all too will rest upon the Messiah in order that he may judge the world, as it is written, “But with righteousness shall he judge the poor, etc.” (Ibid. 4).

Zohar, Beshalach 15:11

R. Simeon established this fact by the following verse: “And it shall come to pass in that day that the Lord shall set his hand again the second time to recover the rest of his people” (Isa. 11, 11). ‘ “The rest” ‘, he said, ‘are “the remnant”, the righteous, like Eldad and Medad, who “remained” in the camp (Num. 11, 26), the righteous of whom it has been said that the world is sustained by them, who make themselves mere “remainders”, as it were.

Zohar, Vayera 10:10

So whilst he was walking with them, the Holy One appeared to Abraham, as it is written, “And the Lord said, Shall I hide from Abraham that which I am doing?” The term V-Tetragrammaton (and the Lord) implies God with the attendance of the heavenly Court.

Zohar, Toldot 1:2

When God was about to create man the Torah remonstrated, saying: “Should man be created and then sin and be brought to trial before Thee, the work of Thy hand will be in vain, for he will not be able to endure Thy judgement.” Whereto God replied: “I had already fashioned repentance before creating the world.” When God created the world, He said to it: “O world, world! Thou and thy order are founded only upon the Torah, and therefore I have created man in thee that he may apply himself to its study; otherwise I will turn thee into chaos again.” Hence Scripture says: “I have made the earth and created man upon it” (Is. 45, 12). The Torah in truth continually calls to the sons of men to devote themselves to its study, but none gives ear.

Zohar, Miketz 9:31

R. Jose remarked: ‘AII these expositions we have just now given must be pleasing to God, since the Shekinah did not depart from here in accordance with the verse: “Then they that fear the Lord spoke one with another; and the Lord hearkened, and heard, and a book of remembrance was written before him, for them that feared the Lord, and that thought upon his name” (Malachi, III, 16). ‘

Zohar, Shemot 2:1

R. Simeon compared the Egyptian with the Babylonian exile, basing his remarks on the text: “The word of the Lord came (lit. coming came) to Ezekiel” (Ezek. 1, 3). ‘Why’, he said, ‘the double expression “coming came”? Moreover, if Ezekiel was indeed a faithful prophet, why did he disclose the whole of his vision? Is it right and meet for one whom the king has invited to his palace to reveal all the secrets which he has seen there? Now Ezekiel was indeed a faithful prophet, and whatever he saw he faithfully kept secret, and whatever he revealed he revealed by permission of the Holy One, blessed be He, and for proper reasons.

Zohar, Vayakhel 11:30

Happy is the portion of the man who knows the proper way in which to order his prayer. The Holy One, blessed be He, being glorified in such a prayer, awaits the completion of all the prayers of Israel, so that the whole is fitly harmonized, both the above and the below. ‘So far we have spoken of prayer. But there are in addition certain precepts that are bound up, not with action, but with the words of prayer.

Zohar, Introduction 14:26

Come, dear friends, come and let us renew the preparations of the bride in this night. For everyone who keeps vigil with her in this night will be guarded above and below and will complete the year in peace. It is of them that it is written: “The angel of the Lord encampeth round about them that fear him and delivereth them: O consider and see that the Lord is good.” (Ps. 34, 8-9).’

Zohar, Vayera 18:10

R. Isaac said: ‘That Sodom suffered the punishment of Gehinnom is shown by the words of the Scripture, “And the Lord caused to rain upon Sodom and upon Gomorrah brimstone and fire from the Lord out of heaven”, the former proceeding from the side of water and the latter from the side of fire, both being punishments of Gehinnom inflicted upon sinners there.’

Zohar, Mishpatim 3:94

And when the soul descends to the lower Paradise she wraps herself in another (lower) spirit (the soul of the proselyte), concerning which we have spoken above-a spirit which emanates from that lower Paradise and has his abode there. And the soul clothes herself in this world with all these various spirits, and so abides here.

Zohar, Vayigash 1:3

3. Tav came before Him and said, 'Would You create the world through me? The Holy One, blessed be He, responded, "No, for many righteous people are destined to die through you, in accordance with the verse, "and set a mark (Heb. tav) upon the foreheads of the men" (Yechezkel 9:4). We have also learned this from the verse, "and begin with My sanctuary" (Ibid. 6), in which the word 'sanctuary' should be read as 'sanctified'. The world therefore will not be created through you."

Zohar, Yitro 14:14

R. Jose remarked that this is one of the passages from which the members of the Fellowship derive the lesson that “he who comes to be purified is assisted from above”: because Moses “went up unto God”, therefore “the Lord called unto him out of the mountain”.

Zohar, Mishpatim 3:105

It is concerning such bodies that it is written: “And many of them that sleep in the dust of the earth shall awake, some to everlasting life and some to shame and everlasting contempt” (Dan. 12, 2); the latter are those who have not done their duty (by bearing children) in this world.

Zohar, Vayikra 6:4

WHEN ANY MAN OF YOU OFFERETH AN OBLATION UNTO THE LORD. R. Eleazar said: The words “of you” are inserted here to show that the word “man” (adam) does not refer to Adam, who also brought a sacrifice when God created the world, as explained elsewhere.’ Said R. Simeon to him: ‘You are quite right.’

Zohar, Vayikra 1:4

along with their occult combinations.1The rest of this passage up to 3b [“And he called…”] deals mainly with the occult powers of various letters. The whole is omitted from the editiones majores of Mantua, Cremona, and Lublin.2The last fifteen lines of the Hebrew text do not appear in the translation as explained in the previous translator’s note.

Zohar, Pekudei 8:5

In the verse, “As an apple tree among the trees of the wood… under its shadow I delighted to sit” (S.S. 2, 3), the words, “under its shadow” (b’zilo), are an allusion to Bezalel, who made the Tabernacle, which is a delightful place wherein to sit, for it gives delight to the Community of Israel, and the Community of Israel sits under the shadow of God.

Zohar, Shemot 10:7

Further, they send away “the feet of the ox and the ass”, i.e. the evil haps which are symbolized by the union of the ox and the ass (v. Zohar, Gen., 162b), and cleave to the “good side” of the supernal holy beings.

Zohar, Balak 6:10

He then cited the verse: “I will bless the Lord at all times” (Ps. 34, 2). He said: ‘The permissive form abarechah (let me bless) is used, because when a man sits at table the Shekinah is there and the “other side” is there. If a man invites the company to bless the Holy One the Shekinah takes her place above to receive the blessings, and the “other side” is kept down. But if a man does not invite the company to bless, the “other side” hears and pushes in that he may have a share in that blessing.

Zohar, Miketz 5:5

The vision of a dream is a reflection of a higher vision, and this again of a still higher, the whole forming a series called “visions of the night”, through which all dreams are interpreted.

Zohar

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