Zohar, Vayigash 10:2

in the morning to unite himself to the right side of the Holy One, blessed be He, and in the afternoon to the left side. It is incumbent on man to offer up prayer and supplication each day so as to unite himself with God. It has been laid down that in praying before his Master a man should not make his voice heard, as if he does so his prayer will not be accepted, for the reason that prayer does not consist in audible voice nor is the voice prayer.

Zohar, Beshalach 1:3

Elisha, seeing that the child was dead, realized the reason; and therefore “he lay upon the child, and put his mouth upon his mouth, and his eyes upon his eyes, and his hands upon his hands, and he stretched himself upon the child, and the flesh of the child waxed warm” (Ibid. 34); that is to say, he connected him with another supernal region where there is an abundance of life,

Zohar, Nasso 15:8

R. Judah said: ‘When the priest below stands up and spreads out his hands, all the celestial sacred Crowns bestir themselves and make ready to receive blessings, and draw sustenance unto themselves from the depth of the Well, the never-ceasing Well whence blessings ever flow forth for all worlds; these Crowns drink in, as it were, all the blessings.

Zohar, Yitro 15:16

As he said this he loosened the serpent’s bonds and set him free, then ground some of the herb to powder and sprinkled this upon the serpent’s head. Immediately the serpent descended into the opening of the millstone, and we suddenly heard a voice which made the whole place shake. We wanted to run away, being sore afraid, but the man took hold of our hands, saying: “Fear not, come close to me.”

Zohar, Behar 4:1

Later when he is free and has rest, he receives a yoke from the place which brought him forth to freedom. And if a man refuses to go forth to freedom, he impairs that place, since he leaves the yoke of the kingdom of heaven and accepts the yoke of a master. Therefore “his master shall bring him to Elohim”- to the place which he impairs,

Zohar, Mishpatim 3:44

“To sell her unto a strange nation he shall have no power.” Who is this “strange nation”? Hapless is the soul when she leaves this world after being attached to a man who has turned away from the right path. She desires to ascend to the heights, in the midst of the holy hosts; for holy hosts stand along the way to Paradise, and “strange” hosts line the other way, to Gehenna.

Zohar, Vaera 9:2

Gently to Israel, for, although for the time being they were slaves, yet they were of royal descent. For this reason the section dealing with the names of the heads of the tribal families comes immediately after this verse (vv. 14-25).

Zohar, Vayeshev 10:2

We have found it stated in ancient books that the sons of Jacob were anxious to obtain dominion over Joseph before he went down into Egypt, because they knew that if he should go down there first before they obtained dominion over him the Egyptians would obtain dominion over Israel in perpetuity; but by selling Joseph as a slave they made themselves his masters, and since he later on rose to power and the Egyptians became his slaves, Israel became masters of all.

Zohar, Balak 13:8

When Balaam came down in front of Phineas, he said to him: Wretch, how many evil haps hast thou brought upon the holy people! He then said to Zilya: Kill him, but not with the Name, for it is not meet that the divine sanctity should be mentioned over him, so that his soul in leaving him should not be united with matters of holy grades, and his prayer be fulfilled: “May my soul die the death of the righteous” (Num. 23, 10).

Zohar, Vayera 10:7

For just as it behoves a man to partake of the cup of blessing (after a meal), that he merit the blessing from on high, so the angels also ate from what Abraham prepared for them that they might be privileged to feast on that which proceeds from the side of Abraham, for it is from that side that sustenance issues for all the celestial angels.

Zohar, Vayakhel 8:3

six directions come to a union in the supernal book which is above and over them, and six directions find their union again in the lower book which is above and over them; and the two, the supernal book and the lower book, constitute together the Law (Torah),

Zohar, Balak 15:14

“He that walketh in darkness and hath no light”: before Israel gather in their synagogues for prayer, the “other side” closes up all the supernal lights and prevents them from diffusing themselves over the worlds. Three times in the day, however, the other sides, male and female, go and wander over the world, and that is the time which is fitting for prayer, because then there is no accuser there at all.

Zohar, Terumah 7:11

The second colour, which is both hidden and revealed, appears in its full glory at the moment when the Israelites are arrived at the Kedushah (Sanctus) of the Order of Prayer,1The Kedushah which occurs in the prayer, “And a redeemer shall come unto Zion.”. for this is the sanctification which the children of Israel pronounce over and above those uttered by the supernal angels whose associates they are. This colour shows itself all the time that Israel are pronouncing that sanctification in order to defend the Israelites from the angels, who otherwise would take note of them and call down punishment upon them from above.

Zohar, Lech Lecha 19:4

We know this from Jehoshaphat, who through joining with Ahab would have brought punishment on himself had he not been saved by the merit of his ancestors.

Zohar, Vayakhel 3:3

R. Simeon further said: ‘I swear to you that the majority of people do not die before their time, but only those who know not how to take heed to themselves. For at the time when a dead body is taken from the house to the place of burial the Angel of Death haunts the abodes of the women. Why of the women? Because that has been his habit since the time that he seduced Eve, through whom he brought death upon the world. Hence, when he takes a man’s life, and the males are accompanying the dead body, he mingles himself on the way among the women, and he has then the power to take the life of the sons of men.

Zohar, Vayishlach 3:5

R. Eleazar said: ‘Whoever labours in the Torah for its own sake will not die through the agency of the evil prompter (the same being the serpent and the angel of death), inasmuch as he holds fast to the tree of life and relaxeth not. For this reason the bodies of the righteous who have laboured in the Torah remain undefiled after death, since the spirit of defilement does not hover over them.

Zohar, Bereshit 9:8

This verse also indicates that the pleasures in which men indulge in the time of sleep give birth to multitudes of demons. The Holy One, blessed be He, found it necessary to create all these things in the world to ensure its permanence, so that there should be, as it were, a brain with many membranes encircling it. The whole world is constructed on this principle, upper and lower,

Zohar, Shmini 8:1

He then commenced with the verse: “Stay ye me with raisins, comfort me with apples”, etc. (S.S. 2, 5). He said: ‘The Community of Israel speaks thus in exile. Support is needed by one who falls, and therefore the Community of Israel, of whom it is written, “she is fallen, she shall no more rise” (Amos 5, 2), requires support, and she says, “Stay me”. To whom does she say this? To her children who are in exile with her.

Zohar, Vayakhel 2:9

for He finds no comfort until He goes there to have joyous communion with the souls of the righteous. This is the allegorical meaning of the verses: “for we are sold, I and my people…. Then spoke the King… Who is he…? And the King arose in his wrath from the banquet of wine and went into the palace garden”, etc. (Esther 7, 4- 7).

Zohar, Noach 14:1

As they were going along they saw a man coming towards them. Said R. Jose: ‘This man is a Jew.’ When he came up to them they asked him who he was. He said: ‘I am on a religious errand from the village of Ramin, where I live. As it is near the Feast of Tabernacles, we require a palm branch with its accessories. I am therefore on my way to pluck them.’ They all then walked on together.

Zohar, Nasso 5:10

AND OF THE DUST THAT IS ON THE FLOOR OF THE TABERNACLE. We find it written: “all are of the dust, and all return to dust” (Eccl. 3, 20). There is a teaching concerning this, saying that even the orb of the sun is of the dust, all the more so then the sons of men.’

Zohar, Bereshit 19:5

Hence we read: “Let the waters be gathered to one place, and let the dry land appear.” By “the waters” we understand in this connection the Torah; by “one place” we understand Israel, whose souls are attached to that place of which it is written, “blessed is the glory of the Lord from his place”. The glory of the Lord is the lower Shekinah; “his place” is the upper Shekinah; and since their souls are from that quarter, the name of the Lord rests upon them, and it is said of them, “for the portion of the Lord is his people”. In this way “the waters were gathered to one place”.

Zohar, Pinchas 16:3

So when an Israelite has said one word of the Torah, a light is kindled and he cannot keep still but sways to and fro like the flame of a wick.

Zohar, Pekudei 8:6

Hence, “And Bezalel, the son of Uri, the son of Hur”, “the son of Uri” denoting one of the right, and “the son of Hur” one of the left. And so, through him, full atonement was made for the sin of the Golden Calf.

Zohar, Miketz 9:1

AND JOSEPH REMEMBERED THE DREAMS WHICH HE DREAMED OF THEM, ETC. R. Hiya quoted here the verse: Rejoice not when thy enemy falleth, and let not thy heart be glad when he stumbleth (Prov. 24, 17). ‘God’, he said, ‘created man in order that he should make himself worthy of His glory and always serve Him and be occupied in the Torah day and night. For God takes pleasure in the Torah and gave it to Adam and taught it to him, so that he should know its ways.

Zohar, Introduction 12:12

and in regard to which it is said “ye shall keep”, thus bringing it under the injunction of shamor (keep). “And my sanctuary ye shall fear” refers to point which is situated in the centre and which is most to be feared, as the penalty of transgression is death, as it is written, “Everyone that profaneth it shall surely be put to death” (Ex. 31, 14); i.e. those who penetrate into the space of the circle-square, treading on the spot where the central point is situated and damaging it-these shall surely be put to death. Of this it is written, “Ye shall fear.” That point is called Ani (I) (Lev. 19, 30), and upon it rests the unknown, the Most High, the unrevealed One which is TETRAGRAMMATON (the Lord), both being one.’ R. Eleazar and R. Abba came up to the stranger and kissed him. They said: ‘With all this profound knowledge thou hast displayed, is it meet that thou shouldst journey behind us? Who art thou?’ they asked him. ‘Do not ask,’ he said, ‘but let us proceed on our way and together let us discourse on the Torah. Let each one say some word of wisdom to illumine our way.’

Zohar, Terumah 10:24

From then on He is “the God to whom thanksgivings are due” (a part of the above hymn). He is the supernal King to whom perfect peace belongs; for all these praises come from the Community of Israel here below, a “song of songs” directed towards “Solomon” (Shelomoh), namely to the King to whom peace (shalom) belongs. ‘Then follows the Yozer benediction: “Blessed art Thou… who formest light, and createst all things”,

Zohar, Vayera 20:1

R. Eleazar and R. Jose were one day studying the verse: “A land which in it thou shalt eat bread without scarceness, which in it thou shalt not lack anything” (Deut. 8, 9). Said R. Eleazar: ‘The repetition of the term bah (in it) is to be noted. The reason is, as has been stated, that the Holy One has assigned all nations and countries to (celestial) chieftains and envoys, with the exception of the Land of Israel, which is under the governance of no angel or chieftain, but only under that of God Himself.

Zohar, Vayigash 2:2

Said R. Judah: ‘Assuredly this is so, and He created man to be superior to all. Scripture thus says: “I, even I, have made the earth, and created man upon it” (Is. 45, 12), that is to say, “I have made the earth for the sole purpose of creating man upon it”; since it depends upon man to complete the organic unity of the whole.

Zohar, Vayakhel 13:1

Observe that the moment the Sabbath begins and that blaze of fire is imprisoned, all fires of the harmful kind are similarly hidden away and supressed, including even the fire of Gehinnom, so that the sinners obtain a respite. Indeed, there is then a period of rest for all, both in the upper worlds and in the lower worlds. At the conclusion of the Sabbath, when Israel say the blessing over the light, all the fires that were hidden away re-emerge and return each to its place. Now it is in order to prevent any other fire being awakened that the injunction is given: “Ye shall kindle no fire throughout your habitations upon the Sabbath day”. But it may be asked, What about the fire on the altar?

Zohar, Mishpatim 3:225

For this reason a person who has had a bad dream must wear a sad and sorrowful demeanour, for he stands under the attribute of Elohim, and the sacrifice of the attribute of Justice must express itself through sadness and self-abasement, and such sadness is in itself sufficient fulfilment of the dream, and judgement will not exercise its sway over such a one, since he has brought the fitting sacrifice to the attribute of Judgement.

Zohar, Beshalach 10:17

Said R. Isaac: ‘In that hour when the Israelites drew near to the sea, the Holy One summoned unto Him the great angel appointed over the sea, and said: “When I created this My world I appointed thee over the sea, making at the same time a pact with the waters that they should divide for My children in their time of need. Now their hour of trial is come, and they must cross the sea.” Hence it says, “and the sea returned to his strength”, the word “leethano” (his strength) suggesting “lithnao” (his compact).

Zohar, Kedoshim 3:12

For he is only called “one” when he is complete, and not if he is defective, and therefore God is called One when He is consummated with the Patriarchs and the Community of Israel. When, therefore, the Israelite puts on his phylacteries and wraps himself in the fringed garment, he is crowned with holy crowns after the supernal pattern and is called “one.”

Zohar, Miketz 7:1

AND JOSEPH WAS THE GOVERNOR OVER THE LAND, ETC. R. Jesse discoursed on the text: And now shall my head be lifted up above mine enemies round about me; and I will offer in his tabernacle sacrifices with trumpet-sound (Ps. 27, 6). ‘When God’, he said, ‘takes pleasure in a man, he raises him high above all his fellow-men and makes him chief over them all, so that all his enemies are subdued before him.

Zohar, Vayishlach 10:3

until I come unto my lord unto Seir’, i.e. I will endure subjection to thee until my time will come to rule over the mount of Esau, as it is written: ‘And saviours shall come up on mount Zion to judge the mount of Esau; and the kingdom shall be the Lord’s‘ ” (Oba. 1, 21).’

Zohar, Vayakhel 4:3

But it was with Elijah as with Moses. In connection with Moses it is first written: “And the Lord came down upon Mount Sinai” (Ex. 19, 20), and further on it is written, “And Moses entered into the midst of the cloud, and went up into the mount” (Ibid. 24, 18). Now, inasmuch as the Holy One, blessed be He, was on Mount Sinai, regarding which it is written, “And the appearance of the glory of the Lord was like devouring fire on the top of the mount” (Ibid. 24, 17), how could Moses have entered into His presence? The answer is found in the words, “and Moses entered into the midst of the cloud and went up into the mount”. This shows that Moses enveloped himself in the cloud as in a garment, and, having thus wrapped himself round, he was able to draw near to the “fire of the glory of the Lord”. In a similar way, Elijah, of whom it is written, “And Elijah went up by a whirlwind into heaven”, entered into that whirlwind and enveloped himself in it as in a garment, and in this way ascended on high.

Zohar, Lech Lecha 10:4

AND HE REMOVED FROM THENCE UNTO THE MOUNTAIN: The word ha-harah (to the mountain) can be rendered “to the mountain of he״, implying that he now became acquainted with this and with all the grades planted there. AND PITCHED HIS TENT: here, again, the letter he in the word aholoh (his tent) indicates that he purified himself and acknowledged the kingship of heaven in all the grades attached to it. He acquired the certainty that God rules over all, and so he built an altar.

Zohar, Beshalach 1:12

Pharaoh, however, and his hosts, and all the celestial principalities of Egypt and the other heathen nations, followed them from behind, until they reached Etham, on the edge of the wilderness.’ AND IT CAME TO PASS… THAT GOD LED THEM NOT THROUGH THE WAY OF THE LAND OF THE PHILISTINES, FOR IT WAS NEAR. That is to say, they were in near danger of breaking the oath which had been administered to Abraham by Abimelech king of Gerar in the land of the Philistines, that he should deal with his people “according to the kindness that I have done unto thee” (Gen 21, 23, 24).

Zohar, Introduction 12:5

Furthermore, the activities of all the days, whether of the first or the second triad, were made dependent on the day of the Sabbath, as it is written, “And on the seventh day God finished.” This is the Sabbath, and this is the fourth foot of the celestial Throne.

Zohar, Kedoshim 8:3

But if the man repents, then He removes that sin to where He will not observe it. Hence Moses said to God: “Turn not to the wickedness of this people, nor to their wickedness nor to their sin”.’

Zohar, Vayeilech 1:3

Therefore Aaron being dead it says now that Moses “went”, like a body without an arm, as it says, “and they went without strength before the enemy” (Lam. 1, 5).

Zohar, Chukat 6:6

So it was with Moses, and that is the point of the verse, “What profit is there to a man from all his labour”, etc. (Ibid. 3). The “man” here is Joshua, who laboured to give Israel possession of the land and yet did not succeed in bringing the Moon to fullness, because he laboured for Israel “under the sun”, that is, on a lower plane than the sun of Moses, and he did not really take his place. That being so, what was his glory, seeing that he did not reach perfection on either side (either of the sun or of the moon)?

Zohar, Introduction 5:1

R. Simeon said further: ‘The heavens and their hosts were created through the medium of Mah (What?), as it is written, “When I behold thy heavens, the work of thy fingers, etc… ‘O Lord our God (Adon), Mah, glorious is thy name in all the earth, whose majesty is rehearsed above the heavens.” (Ps. 8, 4, 2). God is “above the heavens” in respect of His name, for He created a light for His light, and one formed a vestment to the other, and so He ascended into the higher name; hence “In the beginning Elohim (God) created”, that is, the supernal Elohim. Whereas Mah was not so, nor was it built up

Zohar, Pekudei 8:2

R. Jose thereupon said: ‘A more recondite explanation is as follows. Judah was of the “left side”, but then attached himself to the “right side”, and so the Tabernacle was begun from the “left side” and then was joined to the “right side”, so that the whole was transformed into the “right”. Reuben, on the other hand, began on the “right” but turned aside to the “left”, and the other tribes of his company marched together with him, they also belonging to the “left”.

Zohar, Shemot 13:22

From that day on, for twelve months, all the kings (of the world) will take counsel together and make many decrees to destroy Israel; and they shall prosper against him, as has been said. Blessed is he who shall live in that time, and blessed is he who shall not live in that time! And the whole world then will be in confusion.

Zohar, Nasso 5:16

R. Hizkiah discoursed on the verse: “Thy wife shall be as a fruitful vine in the innermost parts of thy house” (Ps. 128, 3). ‘As a vine cannot receive any graft but of its own kind, so a woman in Israel, after the example of the turtle dove, only accepts her own spouse. She is thus fruitful, spreading her branches on all sides. And where? “In the innermost parts of thy house”, and not abroad, in the market place, so as not to be false to the supreme covenant.

Zohar, Lech Lecha 19:6

SO ABRAM DWELLED IN THE LAND OF CANAAN, to cleave to the place where faith could be strengthened and to learn wisdom in order to cleave to his Master, whereas LOT DWELLED IN THE CITIES OF THE PLAIN and MOVED HIS TENT AS FAR AS SODOM, with those godless sinners who had abandoned faith, as it is written, NOW THE MEN OF SODOM WERE WICKED AND SINNERS AGAINST THE LORD EXCEEDINGLY. Thus each went his own way. Happy are the companions who devote themselves to the Torah day and rlight and seek converse with God; of them it is written, “Ye that cleave unto the Lord your God are alive every one of you this day” (Deut. 4, 4).’

Zohar, Beshalach 3:10

They were accepted as proselytes on the authority of Moses; for which reason it says in a later passage, “Go, get thee down, for thy people which thou hast brought out of Egypt have corrupted themselves” (Ex. 32, 7).’ AND THE CHILDREN OF ISRAEL WENT UP ARMED (hamushim). This signifies that the “mixed multitude” numbered one in every five (hamishah). According to R. Jose, for every five pure Israelites there was one who belonged to the mixed multitude. R. Judah said one in fifty (hamishim).

Zohar, Vayakhel 7:3

and the man is thus caught by the tempest and is struck down by illness, just as Jonah “went down into the innermost part of the ship; and he lay, and was fast alseep”. Although the man is thus prostrated, his soul does not exert itself to return to his Master in order to make good his omissions. So “the shipmaster came to him”, to wit, the good prompter, who is the general steersman, “and said unto him: What meanest thou that thou sleepest? Arise, call upon thy God”, etc.; it is not a time to sleep, as they are about to take thee up to be tried for all that thou hast done in this world. Repent of thy sins.

Zohar, Yitro 14:8

One day R. Simeon sat at the gate of Sepphoris, when R. Jesse said to him: ‘R. Jose applied the verse, “Who hath ascended, etc.”, first to Moses, then to the Holy One, and finally to the four elements, and I saw that thou, Master, didst bless him!’

Zohar

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