Zohar
3,895 passages indexed from Zohar (Sefaria Community) — Page 7 of 78
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Zohar, Bereshit 13:9
All those who entered the Land had only the image of the first ones but they did not reach that supernal level as the first ones did. Why? Because there will be no generation, and there never was, such as those first ones to whom the brilliance of the glory of their Master was revealed face to face.
Zohar, Lech Lecha 8:7
Therefore it behoves the righteous to importune them and, even though the sinner be stiffnecked, not to relax his hold of him, for if he let him go, he may depart and destroy the world.
Zohar, Beshalach 10:27
Achimelech was a great high priest, and all the priests who ministered under him were “friends of the Matrona”, and when they were killed by king Saul the Matrona remained alone without her friend, and there was none to minister to her, to prepare her “house”, and to lead her to the union with the King. Hence, from that day she passed to the “Left Side”, and it has ever been lying in wait to fall upon the world. It killed Saul and his sons, and the kingship passed from his line, and thousands and myriads of Israelites perished. And the guilt of that act hung over Israel until Sennacherib came and stirred it up again at Nob, the city of priests, the city of Achimelech.
Zohar, Vayigash 5:3
The stranger here interposed, saying: ‘Is your exposition correct? Hardly. The real truth of the matter is this. King David lives for ever and ever. All his days he was on his guard so as not to have a foretaste of death, and therefore David, whose place is “living”, only slept sixty breaths at a time. For up to the fifty- ninth breath the sleeper is still completely alive, but from that point he has a foretaste of death, and the spirit of impurity obtains power over him.’
Zohar, Shemot 8:1
Said R. Simeon: ‘When the Shekinah went down to Egypt, a celestial “living being” (Hayah, cf. Ezek. 1, 5), called “Israel”, in form like the patriarch Jacob, went down with Her, accompanied by forty- two heavenly attendants, each of whom bore a letter belonging to the Holy Name. They all descended with Jacob to Egypt, and hence it says “and these are the names of the children of Israel which came into Egypt… with Jacob”.’
Zohar, Tazria 9:2
2. And this secret — regarding the eighth day — is an obligation upon the world, for all the holy nation, as it is written: "And on the eighth day, the flesh of his foreskin shall be circumcised." The eighth day refers to the sign of the Holy Covenant, which is the eighth among all levels. And the cutting of that covenant is to remove the foreskin before entering into the covenant.
Zohar, Bereshit 19:4
Afterwards He created a heaven and an earth resting on Tohu (emptiness), and having no foundation, i.e. “covenant”, to support them. For this reason God sought to give to the nations of the world the Law containing the covenant of the circumcision, but they were not willing to accept it, and consequently the earth remained parched and desolate.
Zohar, Vayikra 6:2
Said R. Hizkiah: ‘How glad I am that I asked this question, so as to receive such an explanation. But is it not written, “The sacrifices of Elohim are a broken spirit; a broken and contrite heart, Elohim, thou wilt not despise” (Ps. 51, 18)?’
Zohar, Miketz 9:27
Thus R. Jose and the Judean discoursed until the morning dawned. R. Jose then remarked: ‘Assuredly the reason that Joseph’s name is not mentioned in connection with the standards of the tribes (v. Num. III) is that he exalted himself over his brethren.’
Zohar, Vayeshev 7:6
For when a man goes to bed and sleeps, his soul leaves him and soars aloft. God then reveals to the soul through that grade which presides over the soul future events, or things which correspond to a man’s own thoughts, so as to serve as an admonition to him.
Zohar, Vayishlach 2:4
And lest Esau should think that he had achieved nothing of consequence, he added: “And I have oxen and asses”, these being the symbols of two grades of severity that are never combined together save to bring suffering on the world. (This is the underlying reason of the precept: “Thou shalt not plow with an ox and an ass together” (Deut. 22, 10)).
Zohar, Lech Lecha 4:1
AND THE LORD SAID TO ABRAM. Just before this it is written, “And Haran died in the presence of Terah his father” (Gen. 11, 28). The connection is as follows. Up to that time no one had ever died in the lifetime of his father. Haran, however, was killed at the time when Abram was cast into the furnace. Then it says, “And Terah took Abram his son and Lot the son of Haran, etc…. and they went forth with them from Ur of the Chaldees.”
Zohar, Nasso 8:4
But when the people do not arrive together the Holy One, blessed be He, exclaims: “Wherefore, when I came, was there no man?”1v. T. B. Berachoth, 6b. For inasmuch as the single members are not together there is no complete body, and so that is “no man”. Observe that the moment the body is made complete here below a supernal holiness comes and enters that body, and so the lower world is in truth transformed after the pattern of the upper world. Thus it is incumbent on all not to open their mouths to talk of worldly matters, seeing that Israel then are at their completest and holiest. Happy is their portion!
Zohar, Metzora 7:1
Who was it that called? The One who abides in the sanctuary.
Zohar, Shemot 1:5
Should they issue from it to show themselves in the brightness which does not shine of itself,1Malkuth. they are not at rest but flit about. From this Tree went forth twelve tribes,1The twelve ‘obliquities’ of Tifereth. who had long been warmed by it, and they went down with this light that does not shine of itself into the exile of Egypt, accompanied by multitudes of heavenly hosts.
Zohar, Yitro 8:5
The design of the Mother which is outwardly discernible follows the four prototypes- Man, Lion, Bull, and Eagle, in the Supernal Chariot, and the spirit projects the image of them all for a time, because whatsoevcr belongs to the domain of the spirit thrusts itself forward and is both visible and invisible. All these forms are designed in the shape of the letters, and although they are hidden they are discerned for a short space by those who have eyes to see, by the wise who can comprehend the mystery of wisdom, to contemplate therein.
Zohar, Balak 6:21
True, she is in many places called “angel” when she does not come to give sustenance to worlds, and further she gives sustenance not in this name but in that of “the Lord”. She is, however, called “angel” when she is sent by the Father and Mother, and “Lord” when she rests on the two Cherubim.
Zohar, Introduction 1:3
And as the ideal covenant was formed through forty-two copulations, so the engraven ineffable name is formed of the forty-two letters of the work of creation.
Zohar, Miketz 9:8
R. Jose once rose in the night to study the Torah, when there happened to be a certain Judean with him in the house. R. Jose began to expound the verse: Treasures of wirkedness profit nothing; but righteousness delivereth from death (Prov. 10, 2). ‘There is no profit’, he said, ‘to those men who do not occupy themselves with the study of the Torah and follow only worldly affairs in order to amass treasures of wickedness, of which it is written: “And those riches perish by evil adventure” (Eccl. 5, 2).
Zohar, Balak 13:7
“that biteth the horses’ heels”-this is Ira the companion of David; “so that his rider falleth backward”-this is Shiryah, who is destined to come with the Messiah of Ephraim, and who will wreak vengeance on other nations; and then it will be time to expect the deliverance of Israel, as it says, “For thy salvation I hope, O Lord”.
Zohar, Noach 6:3
R. Abba replied: ‘If Adam had not sinned, he would not have begotten children from the side of the evil inclination, but he would have borne offspring from the side of the holy spirit. But now, since all the children of men are born from the side of the evil inclination, they have no permanence and are but short-lived, because there is in them an element of the “other side”.
Zohar, Beshalach 10:24
So they waited by the roadside. After some time the stranger drew near: when he reached them he paused and addressed them, saying: ‘The way by which you are going is dangerous, except for a large company together. I know of a different way which would be better for you, and I feel it incumbent on me to tell you so as not to transgress the commandment: “Thou shalt not put a stumbling block before the blind” (Lev. 19, 14), for you are, as it were, indeed blind in regard to this road and its danger, and may risk your lives.’ Said R. Jose: ‘Blessed be the Merciful One for causing us to wait here till thou camest by!’ So they joined him, and he told them not to speak till they should have left the spot. He then led them by a different road.
Zohar, Shemot 13:59
so that after altogether four hundred and eight years the world shall be re-inhabited and the evil principle (the “other side”) driven out of it. Then the lower He (Shekinah) shall be filled from the upper spring (the highest Sephiroth), and be crowned and radiate in perfection
Zohar, Yitro 8:7
On it is traced the design of four letters by means of a fine vein which is projected from the right side, and another vein, itself containing two more, which is projected from the left. These four signs severally form the four letters which make up the word edut (testimony). The sign of the first letter is represented by the vein which is on the right side, and each of the other three letters by one of the other three veins. This we find expressed in the words: “A testimony (edut) in Joseph” (Ps. 81, 6), for everyone who looked upon him loved him, and he was perfected in love.
Zohar, Vayigash 8:2
What was the reason? It is a mystery. Moses said in effect: “Wherefore hast thou given licence to the side of evil to take the soul of that people?”
Zohar, Miketz 4:9
In this connection it is written: “The King sent and loosed him; the ruler of peoples, and set him free” (Ibid. 20). According to R. Simeon, the word “ruler” in this sentence is the object of the verb “sent”, and refers to the ruler of peoples, to wit, the angel-redeemer, who is the ruler of the earthly beings, and whom God sent to set Joseph free.
Zohar, Vayera 7:1
AND HE SAID: I WILL CERTAINLY RETURN UNTO THEE WHEN THE SEASON COMETH ROUND, ETC. R. Isaac said: ‘Instead of “I will return”, we should have expected here “he will return”, since the visitation of barren women is in the hand of the Almighty Himself and not in the hand of any messenger,
Zohar, Vaera 5:9
Blessed are the Israelites in this world through having the commandments of the Torah! The word “Man” is applied to them only, but not to the heathen (Ezek. 34, 31), therefore they must endeavour to keep the commandments with zeal and diligence, that all may become one in the inner meaning of Man.
Zohar, Terumah 16:14
And yet “Their line is gone out through all the earth” (v. 4), although they are supernal mysteries which can never be perfectly comprehended, yet the current of their flow is downward. Because of this current, we have a true Faith in this world, and all mankind can discourse of the mystery of the Faith of the Holy One in connection with these grades, as if they were revealed to and not hidden from them. Therefore it says: “And their words to the end of the world” (Ibid.), which means that from the beginning to the end of the world the “wise of heart” discourse of those hidden grades although they cannot be comprehended.
Zohar, Vayechi 1:2
Jacob arrived at the prophecy of "and...lived" only in Egypt. It was an excellent prophecy, the like of which was never prophesied before. None of the prophets was worthy of it except for him and Moses. It is written of Moses, "For no man shall see Me, and live" (Shemot 33:20). Of Jacob, it is written, "And Jacob lived", the prophecy which descends from the shining mirror.
Zohar, Terumah 7:9
Then the Holy One, blessed be He, gives a sign to four groups of supernal beings, who take that image and show it seventy hidden worlds of which none are worthy except those who have reclaimed the souls of sinners. If only the sons of men knew and perceived what rewards follow the endeavours of the righteous to save sinners, they would assuredly run after them with the same ardour with which they run after life itself.
Zohar, Vayera 5:10
They further said that if a man follows a certain direction in this world, he will be led further in the same direction when he departs this world; as that to which he attaches himself in this world, so is that to which he will find himself attached in the other world: if holy, holy, and if defiled, defiled.
Zohar, Vayera 10:1
Having related how Abraham was informed of the coming birth of Isaac, the Scripture proceeds: AND THE MEN ROSE UP FROM THENCE, AND LOOKED OUT TOWARD SODOM. Said R. Eleazar: ‘Observe how merciful the Holy One, blessed be He, shows Himself towards all beings, and especially towards those who walk in His paths. For when He is about to execute judgement on the world, before doing so He puts in the way of His beloved the occasion of performing a good act.
Zohar, Mishpatim 3:31
Do not imagine that had they not been so removed they could have done any good in the world. For therefore it is written, “If she (the soul) pleases not her master”, that is, the man in whom it is lodged will cause it to turn sour in course of time. Such a one is wrenched away, but no other.
Zohar, Bereshit 6:14
But when the children of Israel perform the ceremonies of the myrtle and the cup of blessing, and recite the separation prayer (Habdalah), that evil spirit departs to his place in Sheol, the region where Korah and his accomplices abide, as it is written :”And they and all that appertained to them went down alive into the Sheol” (pit) (Num. 16, 33). These, too, did not descend to the Sheol before the Israelites had performed a separation (Habdalah), as it is said: “Separate yourselves from among this congregation” (Ibid. 21).
Zohar, Vayera 16:10
It is further written: “Thou openest thy hand, and satisfiest every living thing with favour” (Ps. 145, 16).
Zohar, Balak 6:27
He then took the cup of benediction and said grace. His hands shook as he held the cup, and when he came to “for the earth and for the food”, he exclaimed, “I will lift up the cup of salvation and call on the name of the Lord”, and he placed the cup down and took it up again in his right hand and resumed. When he finished he said: ‘May it please God that the life of one of these may be prolonged from the Tree of Life, on which all life depends, and may the Holy One, blessed be He, be surety for him, and may he find an additional surety for himself below.’
Zohar, Vayigash 5:14
King David, however, attached himself to the sixty respirations that are of life, after which he did not sleep any more. Thus he said: “I will not give sleep to mine eyes, nor slumber to my lids” (Ps. 132, 4). Hence what the stranger said was correct, as David is living, belonging to the side of life and not to the side of death.’ So they sat together studying the Torah.
Zohar, Lech Lecha 9:2
Further, Abram took LOT HIS BROTHER’S SON. Abram s reason for taking Lot with him was that he foresaw through the Holy Spirit that David was destined to issue from him. AND THE SOULS THAT THEY HAD GOTTEN IN HARAN: these were the male and female proselytes whose souls they had saved. Abram converted the men and Sarai the women, and therefore they are spoken of as if they had made them.’
Zohar, Vayishlach 9:6
R. Abba said: ‘Assuredly Esau’s wrath was allayed at the moment he beheld Jacob, since his chieftain had confirmed Jacob’s claims, and therefore it would have been vain for Esau to vent his wrath. For all the affairs of this world depend on what is done above, and whatever is agreed upon above is accepted below, and no power can be exercised below until power is granted above. Thus one world depends always on the other.’
Zohar, Emor 13:6
But surely it may be said, God abides only in a broken place, a broken vessel, as it is written, “With him that is of a contrite and humble spirit” (Isa. 57, 15)? That is so, for this place is more perfect than all, when a man humbles himself so that the grandeur of all, the heavenly grandeur may rest upon him. But it is not written “with the blind and crippled”. If a man humbles himself, God raises him.
Zohar, Vaera 7:6
Only at the giving of the Law Moses was, as it were, healed of his impediment, when the Voice and the Utterance were united in him as their organ. Before that event the power which is Utterance guided Israel in the desert, but without expressing itself until they came to Sinai.
Zohar, Yitro 7:6
He whose eyes are of a yellowish-blue colour has madness in his veins; he therefore suffers from megalomania and is grandiloquent in his manner and speech. In discussion he is easily defeated. He is not worthy to be instructed in the mystical meanings of the Torah, as he does not accept them meekly but becomes puffed up with his knowledge. This type belongs to the mystery of the letter He’, which is included in the letter Zain only, being far removed from the letter Samech on account of his conceit. When such a man speaks, many wrinkles appear on his forehead.
Zohar, Vaera 7:4
That was the cause of Moses’ complaint (v. 23), that he lacked the word save at the time when it broke forth in complaint and “God spake to Moses”(VI, 2).
Zohar, Nasso 13:6
“Upon those who fear Him”, inasmuch as whoever fears sin is called “Adam” (Man).’
Zohar, Shemot 13:26
As soon as the Messiah has been installed by the saints in Paradise, he will enter again the place which is called “the Bird’s Nest”, there to behold the picture of the destruction of the Temple, and of all the saints who were done to death there. Then will he take from that place ten garments, the garments of holy zeal, and hide himself there for forty days, and no one shall be able to see him.
Zohar, Mishpatim 3:263
Now, this class of oppressed ones are said to be “made under the sun”, because their bodies were actually made before they were violently carried away, there being others who are never so much as fashioned on this earth, though spirits are waiting for them.
Zohar, Chayei Sara 1:8
There is, indeed, a passage to the contrary, saying, “Have I any pleasure at all that the wicked should die?” (Ezek. 18, 23). This passage, however, speaks of those sinners who have not yet gone to the limit of provocation, whereas the previous passage speaks of those sinners whose measure is full.’
Zohar, Balak 8:2
The question may be asked-and there is no sin in scrutinising the language of the Law minutely-when God went to Seir, to what prophet of the children of Esau did He reveal himself? And similarly when He went to Paran, to what prophet of them did He reveal himself? We cannot say that He was revealed to all of them, for we find no such thing save in the case of Israel, and that by the hand of Moses. Further, in the verse, “The Lord came from Sinai and shone forth from Mount Seir”, etc. (Deut. 33, 2), it should be “came to Sinai”, “shone to Seir”, etc.’
Zohar, Bereshit 16:1
Another explanation of the verse “Let us make man in our image after our likeness” was given by the colleagues, who put these words into the mouth of the ministering angels. Said R. Simeon to them, ‘Since they know what has been and what will be, they must have known that he was destined to sin. Why, then, did they make this proposal?