Zohar, Vayishlach 3:24

R. Eleazar said: ‘The prayer of the righteous is an object of joy for the Community of Israel, who weave out of it a crown by which to adorn themselves before the Holy One, blessed be He. Hence God holds it in special affection: He longs, as it were, for the prayer of the righteous, when they are in straits, because they know how to appease their Master.’

Zohar, Miketz 2:7

Again, “he that exacteth gifts overthroweth it” is exemplified in Pharaoh, inasmuch as by hardening his heart before God he brought ruin on the land of Egypt, whereas before the land was preserved through Joseph in conjunction with Pharaoh’s dreams.

Zohar, Lech Lecha 10:15

"And the Canaanite was then in the land" means that the Evil Inclination was sweetened and amended in spite of itself, in the body because it has many names. "Was then in the land" is certainly against its will. The serpent is not yet completely removed from the body. Therefore, because the body is still attached (to the serpent), the "Canaanite was then in the land."

Zohar, Introduction 12:26

The next verse reads: “And he smote an Egyptian, a man of good appearance, etc.” The mystical meaning of this verse is that every time Israel sins, God leaves them and withholds from them all the blessings and all the lights which illumined them. “He smote an Egyptian”: this signifies the light of Israel’s great luminary, to wit, Moses, who is called an Egyptian, as it is written, “And they said, an Egyptian delivered us, etc.” (Exod. 2, 19), for there he was born, there he was brought up and there he was vouchsafed the higher light.

Zohar, Introduction 14:14

A man should therefore be on his guard not to let slip an incautious word like David, since he will not be able to plead with Duma “that it was an error” (Eccl. 5, 5), like David, who was vindicated by the Holy One, blessed be His Name; “wherefore should God be angry at thy voice, and destroy the work of thy hands?” (Ibid.), i.e. the flesh of the holy covenant which the man has defiled and which, as a punishment, is stretched in Gehinnom at the hand of Duma.’

Zohar, Vaetchanan 4:2

as it says here “thy greatness”, referring to Aaron, and “thy strong hand”, referring to Nahshon. Thus Moses was a new beginning in the world. And if you ask, Who is the termination? the answer is, the King Messiah, for then there shall be such perfection in the world as had not been for all generations before. For then there shall be completeness above and below, and all worlds shall be united in one bond, as it is written, “On that day the Lord shall be one and his name one” (Zech. 14, 9).’

Zohar, Vaera 5:3

When the Israelites were about to come out of Egypt they had no knowledge of the Holy One, blessed be He, and Moses had to teach them the first principle of Divine knowledge. Without this doctrine they would not have believed in all those signs and wonders which they were about to experience.

Zohar, Achrei Mot 1:6

Another interpretation is as follows. R. Jose said: ‘Why does the text say, “after the death of the two sons of Aaron”, and not “after the death of Nadab and Abihu”, since we know they were his sons? The reason is to show that they had not yet emerged from the guardianship of their father, but they thrust themselves forward in his lifetime.’

Zohar, Bamidbar 1:9

Both were “in the first day of the second month”, the two being one. That month, besides, is called Ziv (=brightness, splendour), in allusion to the brightness of the moon of that month in that year, by reason that then the worlds altogether found themselves in completion. AFTER THEY HAD COME OUT OF THE LAND OF EGYPT: this emphasizes the fact that Israel’s exodus from Egypt took place in the first month.

Zohar, Vaera 1:10

R. Isaac said: ‘Moses, who was “faithful in God’s house”, addressed Him without fear and trembling, like a steward who has charge over the household. ‘

Zohar, Lech Lecha 10:14

The verse, "And Abram passed through the land to the place of Shechem," alludes to the synagogue, the place where the Shechinah resides. As it is written, "Moreover I have given to you one portion (Heb. שְׁ'כֶ'ם')" (Gen. 48:22), (Shechem) is the Shechinah, which is fit for (Yosef), as he is called 'righteous.' Because righteousness (i.e. the Shechinah) does not reside anywhere else but in the righteous (Yosef). This is the meaning of "to the place of Shechem," (i.e. the shul). "To the plain of Moreh" alludes to Torah-learning academies, where they teach and instruct Torah to the public.

Zohar, Miketz 9:15

He then began to discourse on the subject of dreams. ‘We read, he said: AND JOSEPH REMEMBERED THE DREAMS WHICH HE DREAMED OF THEM.’

Zohar, Introduction 6:12

The Teth then came up and said: O Lord of the universe, may it please Thee to place me at the head in the creation of the world, since through me Thou art called Good (Tob) and upright. The Lord said to her: I will not create the world through thee, as the goodness which thou representest is hidden and concealed within thyself, as it is written, “O how abundant is thy goodness which thou hast laid up for them that fear thee” (Ps. 31, 20). Since then it is treasured within thyself, it has no part in the world which I am going to create, but only in the world to come. And further, it is because thy goodness is hidden within thee that the gates of the Temple sank into the ground, as it is written, “Sunk (Tabe’u) in the ground are her gates” (Lam. 2, 9). And furthermore, the letter Heth is at thy side, and when joined you make sin (HeT). (It is for that reason that these two letters are not to be found in the names of any of the tribes.) She departed immediately.

Zohar, Vayikra 8:5

So when Nadab and Abihu took the incense, the Matrona saw and rejoiced and prepared to meet the King. When the King, however, saw that they were defective, he did not wish to be introduced to her through them, and kept aloof. When the Matrona saw that through them the King kept aloof, straightway “a fire went forth from the Lord and consumed them”.

Zohar, Vayeshev 3:4

But he who is weak of soul and strong of body is hated of God. It is because God has no pleasure in him that He inflicts no pain upon him in this world, but permits his life to flow smoothly along with ease and comfort, in that for any virtuous act he may perform he receives his reward in this world, so that no portion should be left him in the next world. This is in accordance with Onkelos’s paraphrase of the text: “And he repayeth them that hate him to their face” (Deut. 7, 10), which reads: “And he repayeth them that hate him in this world.” The righteous man, then, who is continually broken in body is the beloved of the Holy One, blessed be He.

Zohar, Behar 4:4

‘It is written: “Six years thou shalt sow thy land and in the seventh year thou shalt let it rest”, etc. Why so? “That the poor of thy people may eat” (Ibid.). For the poor are attached to that place, and therefore let them eat. Hence he that loves the poor brings peace to the Community of Israel and increases blessing in the world, and brings joy and strength to the place which is called Righteousness that it may pour down blessing on the Community of Israel.’

Zohar, Balak 6:77

The angels who dwell in the heavenly abodes say simply “Bless the Lord”, but we who dwell below say “Bless eth the Lord”, because we need to draw this eth1The Shekinah. down upon us, and through it we enter the presence of the King.

Zohar, Toldot 3:6

Now we are told that Esau “came forth ruddy”, a colour emblematic of severity. There was thus an affinity between Isaac, the representative of severity on high, and Esau, the embodiment of severity here below; and through this affinity Isaac loved him above Jacob. Hence we read: “And Isaac loved Esau, because he did eat of his hunting”, where the term zayid (hunting) suggests the same idea as the similar term in the verse: “Like Nimrod a mighty hunter (gibbor zayid) before the Lord” (Gen. 10, 9).’

Zohar, Lech Lecha 10:22

Since they have separated themselves from each other, it is written, "Abram dwelt in the land of Canaan" (Gen. 13:12), the soul has settled among the righteous in a good and peaceful settlement. "And Lot dwelt in the cities of the plain", the cursed adversary went to prosecute and join the wicked in their dwellings. As it is written, "and pitched his tent toward Sodom," followed by, "And the men of Sodom were wicked and were sinners before Hashem exceedingly" (Gen. 13:13). There he dwelt and set his residence among them; he joined them, so that he could deceive them and destroy them by evil deeds.

Zohar, Yitro 1:24

R. Jose here quoted the verse: “He sent redemption unto his people; he hath commanded his covenant for ever; holy and awful is his name” (Ps. 111, 9). He pointed out that this and the following verse (“The fear of the Lord is the beginning of wisdom; a good understanding have all they that do his commandments; his praise endureth for ever”) each consists of three parts, the first letters of which are in alphabetical order, whilst the rest of the Psalm has but two such parts in each verse. And his explanation was that the last two verses between them complete the alphabet on six sides. The first corresponds to the three redemptions of Israel, apart from the Egyptian (i.e. Babylonian, Syrian, and the future one); the second to the three divisions of Scripture: Torah, Prophets and Sacred Writings.

Zohar, Achrei Mot 6:2

and the oil flows from grade to grade through those grades which are called the Holy Name; hence it is written, “therefore do maidens love thee” (Ibid.), where ‘alamoth (maidens) may be read ‘olamoth (worlds); and from thence blessings spread over all below.

Zohar, Nasso 9:9

(This may indeed be so, inasmuch as many a man meets an angel in the road, whilst other passers-by do not see him.) You may ask, since it is written, “Who maketh spirits (winds)1Ruhoth- winds or spirits. his angels” (Ps. CIV), how can an angel be visible? It has, however, been explained that when an angel descends to earth he assumes the guise of man, and in this guise he makes himself visible to this man or the other. Otherwise mankind could not endure any sight of him. All the more does this apply to this one, to whom all the world must come.

Zohar, Shmini 5:1

R. Eleazar here adduced the verse: “And Aaron took him Elisheba, the daughter of Aminadab, the sister of Nahshon, to wife” (Ex. 6, 23). ‘Aaron’, he said, ‘acted fitly, copying the supernal model. “Elisheba” was destined for Aaron from the time of the Creation, just as “Bathsheba”1v. p. 37a. was destined for David from the time of the Creation.

Zohar, Beshalach 1:11

and they who had tasted death were healed by His touch, as it is written: “And the Lord went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light” (Ex. 13, 21). All the ways emitted healing savours which entered into their bodies, and the singing of the celestial hosts entered into their souls, filling their spirits with joy and gladness.

Zohar, Beshalach 8:6

Now it is written, “And Jonah prayed unto the Lord his God out of the fish’s belly”; i.e. to the grade of the Deity to which he was attached. Similarly here: “And the Lord said unto Moses: Why criest thou unto me ?” (as much as to say, it is time to address a higher grade, viz. the Ancient of Days).

Zohar, Nasso 10:2

There is, however, a recondite idea involved in this. It is a known thing that the tree of Adam’s transgression was a vine, the fruits of which, wine, strong drink and grapes, belong together to the side of the left. Hence the Nazirite has to keep altogether away from them.

Zohar, Vayakhel 10:2

From this we leam that prayer offered with concentrated devotion by a man that fears his Master produces great effects on high, as already said elsewhere. First come the songs and hymns chanted by the angels on high, and the series of hymns recited by Israel here below. With these the Shekinah decks and adorns herself like a woman who prepares to meet her spouse.

Zohar, Mishpatim 3:276

For in that wilderness there was no water, as it is written: “It is no place of seed….neither is there any water to drink” (Num. 20, 5). Nor can the place whereon Moses strawed the powder have been Miriam’s well, for assuredly Moses would never have permitted evil memories to pollute the place whose waters the Israelites would afterwards have had to drink. Besides, the Israelites only received their cistern when they came to the place Mattanah, as it is written: “Spring up, well…. The princes digged the well…. And from there to Mattanah” (Ibid. 21, 17).1v. T. B. Nedarim, 55a; Erubin, 54a.

Zohar, Vayakhel 7:5

When they bring him to judgement before the Heavenly Tribunal, that tempest, that is none other than the judgement doom which raged against him, demands from the King the punishment of all the King’s prisoners, and then all the King’s counsellors appear before Him one by one, and the Tribunal is set up. Some plead in defence of the accused, others against him.

Zohar, Miketz 5:22

AND HE MADE HIM RIDE IN THE SECOND CHARIOT. God has made a second chariot for the Righteous One, by whom the world is nourished. For God has an upper chariot and a nether chariot. The nether chariot is the second chariot, and Joseph, having attained to the name of “righteous”, was qualified to ride on the second chariot, like his prototype in the supernal world.

Zohar, Bechukotai 1:7

Not so holy Israel, whose whole endeavour is to draw upon themselves the spirit of holiness, wherefore it is written, “For there is no divination against Israel nor enchantment against Jacob” (Num. 23, 23).

Zohar, Lech Lecha 6:1

AND I SHALL MAKE THEE A GREAT NATION, ETC. “I shall make thee”, in compensation for “get thee gone”; AND I SHALL BLESS THEE, in compensation for “from my land”; AND I WILL MAKE GREAT THY NAME, in compensation for ‘and from thy kindred’; AND BE A BLESSING, in compensation for “and from thy father’s house”.

Zohar, Vaetchanan 8:21

R. Isaac learnt: ‘The holy supernal chariot consists of the four compartments of the phylacteries which are put on by Vau, as already explained. There is another holy chariot of four other compartments united into one which are put on by the second He’, as already stated.’

Zohar, Vayikra 2:1

1The first 24 lines of the Hebgrew text do not appear in the translation as explained in the Translator’s note on Page 2a.AND HE CALLED UNTO MOSES, AND THE LORD SPAKE UNTO HIM OUT OF THE TENT OF MEETING, SAYING. R. Hiya connected this with the verse, “I am come into my garden, my sister, my bride, I have eaten my honeycomb with my honey, I have drunk my wine with my milk, eat, O friends, etc.” ‘The first part of this verse’, he said, ‘does not seem to accord with the second. If a man invites another to eat, it is while the food is spread before him, not after he has eaten himself.

Zohar, Vaera 2:2

R. Simeon replied: ‘My son, this contains a deep mystery. Observe now. There are colours disclosed and undisclosed, this being a part of the mystery of Faith, but men neither know nor reflect on these matters. The visible colours were not perceived by any human being before the Patriarchs, Abraham, Isaac and Jacob. Therefore it says “and I appeared”.

Zohar, Terumah 15:4

Therefore the whole congregation has to recite this every day; but on Sabbath eve it must be recited with special devotion and gladness, in order that the Sabbath may be fitly blessed by the holy people.

Zohar, Bechukotai 7:5

The reason was because he did not exercise control over Israel, since he thought that they were all virtuous like himself, and though Jeremiah told him that they were not, he did not believe him. Another reason was that the Moon’s light was fading and it was seeking to disappear.

Zohar, Vayishlach 1:4

Now when a man tries to be virtuous, the evil prompter bows to him, the right gains dominion over the left, and the two together join hands to guard the man in all his ways; hence it is written: “For he will give his angels charge over thee, to keep thee in all thy ways.” ‘

Zohar, Vayikra 8:7

OF THE CATTLE. This is the general term. OF THE HERD AND OF THE FLOCK: these are the particular terms. The Scripture particularises those animals which are proper to eat. Those which are not proper to eat may not be brought as an offering. The difference between those that are proper and those that are not proper to eat is stated elsewhere.

Zohar, Balak 6:32

R. Eleazar once went to see R. Jose b. R. Simeon b. R. Lakunia, his father-in-law. He was accompanied by R. Abba and R. Jose, and on the way they discussed points of Torah.

Zohar, Vayera 15:1

AND ABRAHAM DREW NEAR, AND SAID: WILT THOU INDEED SWEEP AWAY THE RIGHTEOUS WITH THE WICKED? R. Judah said: ‘Was there ever seen such a merciful father as Abraham? Observe that in regard to Noah it is written, “And God said to Noah, The end of all flesh is come before me… Make thee an ark of gopher wood” (Gen. 6, 13-14), but Noah remained silent: he said nothing, nor did he beseech for mercy (for his fellow-men). Abraham, on the contrary, as soon as the Holy One made announcement to him, “Verily, the cry of Sodom and Gomorrah is great,… I will go down and see, etc.”, immediately “drew near, and said: Wilt Thou indeed sweep away the righteous with the wicked?”

Zohar, Chukat 2:7

The Shekinah does not gather him in, and he is driven to and fro about the world, but God has pity on him and bids his brother redeem him so that he may be set right by means of other dust.

Zohar, Noach 14:14

The same thing happens here below. When all the other nations receive their blessings, they are fully occupied with their own portions, and so do not come and meddle with Israel or covet the portion of their heritage. Israel for this reason cause blessings to flow to all those presiding chiefs, in order that they may be absorbed with their own portions and not meddle with that of Israel.

Zohar, Mishpatim 3:224

David in the same Psalm goes on to say: “For thou desirest not sacrifice, else would I give it; thou delightest not in burnt-offerings. The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, thou wilt not despise” (vv. I 7, I 8). “Thou desirest not sacrifice.” But has not the Holy One ordered sacrifices for the forgiveness of sin? It is to be noted, however, that David spake this in regard to the Divine Name Elohim, that is, the attribute of severe judgement: sacrifices must be brought to the Name TETRAGRAMMATON, the attribute of Mercy, as this is the Name always mentioned in connection with the different kinds of sacrifices (Lev. 1, 2; II, 1; III, 6), but to the Name Elohim the only sacrifice that can be offered is a broken spirit and a sorrowful heart, as it is written, “The sacrifices of Elohim are a broken spirit.”

Zohar, Terumah 7:18

Then R. Simeon turned to the companions and said: ‘Ye are worthy of the world to come; therefore, because we have begun to discourse upon matters concerned with the Crown of the supernal Kingdom, I shall continue to speak on your behalf in regard to the same subject, and the Holy One will assuredly reward you in the sphere of that Kingdom. And the breath of your mouths will ascend into heaven, as if ye yourselves had stirred up these words.’

Zohar, Miketz 2:6

For God for the sake of the righteous withholds punishment even when it has been decreed against the world; hence, during David’s lifetime the land was upheld and after his death it was preserved for his sake, as we read: “and I will defend the city for mine own sake, and for my servant David’s sake” (II Kings 20, 6). Similarly, during the lifetime of Jacob, as well as that of Joseph, no punishment was enforced against the world.

Zohar, Shemot 8:9

R. Hiya was once travelling from Usha to Lud, mounted on an ass, and R. Jose accompanied him on foot. R. Hiya dismounted, took R. Jose by the hand, and said: ‘If men only knew what great honour was shown to Jacob when the Holy One said to him, “I will go down with thee to Egypt”, they would lick the dust for three parasangs distance from his grave! For it has been said by the great Rabbis of old in connection with the verse, “And Moses went out to meet his father-in-law, and did obeisance” (Ex. 18, 7), that when Aaron saw Moses go, he also went, and so did Eleazar, and the princes, and the elders, and, in fact, all Israel went out to meet Jethro. For who could see Moses or the great ones go and not go himself? Thus because Moses went, all went. Now if Moses produced such an effect, how much more must God have done so when He said to Jacob “I will go down with thee to Egypt”?’

Zohar, Shemot 13:10

R. Simeon then discoursed on the verse: “If a bird’s nest chance to be before thee in the way in any tree, or on the ground, young ones or eggs, and the dam sitting upon the young… thou shalt in no wise let the dam go” (Deut. 22, 6-7). ‘This passage’, he said, ‘we interpret as an esoteric commandment in the Law, containing mysteries of doctrine, paths and ways known to the Fellowship and belonging to the thirty-two paths of the Torah.’

Zohar, Tzav 10:5

In another place the waves of the sea roar and descend a certain number of degrees, and there other hosts proclaim with the voice of song: “Blessed be the glory of the Lord from his place” (Ezek. 3, 12). Their song of praise is not stilled day or night, and all make melody.

Zohar, Balak 15:6

At first he must make himself a servant to arrange a service of praise and song before Him. Again he becomes a servant to recite the standing-up prayer, and once more after saying his prayer. Therefore David called himself “servant” three times in this psalm, as it says, “Save thy servant, thou my God”, “Rejoice the soul of thy servant”, and “Give strength to thy servant”.

Zohar

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