Zohar, Noach 8:7

But, you may say, is there not a dictum of the Rabbis that the Holy One, blessed be He, does not rejoice when he executes judgement on sinners? The truth is that He does take joy in the destruction of the wicked, but only when He has been longsuffering with them and they have still remained unrepentant. But if He exacts punishment from them before that time, before the measure of their sins has been completed (cf. “For the iniquity of the Amorite is not yet full”, Gen. 15, 16), then there is no joy before Him, but, on the contrary, He is grieved at their destruction.

Zohar, Vayishlach 3:20

The phrase, “a prayer of the poor”, finds its parallel in the expression: “A prayer of Moses, the man of God” (Ibid. 90, 1), the one alluding to the phylactery of the head, the other to that of the arm, the two being inseparable and of equal importance.

Zohar, Vayera 6:10

The angel asked: “Where is Sarah thy wife?” for the reason that he did not want to deliver the message in her presence; but as soon as Abraham said, “Behold, she is in the tent”, he said: I WILL CERTAINLY RETURN UNTO THEE WHEN THE SEASON COMETH ROUND, AND, LO, SARAH THY WIFE SHALL HAVE A SON. Note the delicacy of the angels in not announcing anything to Abraham before he invited them to eat, so as not to make it appear that the invitation was a repayment for their good tidings. We thus read first, “and they did eat”, and then, and they said unto him.

Zohar, Introduction 6:10

At that moment, the Kaph descended from its throne of glory and quaking and trembling said: O Lord of the universe, may it please Thee to begin through me the creation of the world, seeing that I am Thine own Kabod (honour). And when Kaph descended from its throne of glory, two hundred thousand worlds began to shake, the throne trembled, and all the worlds quaked and were about to fall in ruins. Said to her the Holy One, blessed be His Name: Kaph, Kaph, what doest thou here? I will not create the world with thee. Go back to thy place, since thou standest for extermination (Kelayah). Return, then, to thy place and remain there. Immediately she departed and returned to her own place.

Zohar, Vayigash 8:10

Observe the words: “behold, there appeared a chariot of fire, and horses of fire, etc.” (Ibid.), which indicate that Elijah’s spirit was stripped of its body, so that he departed not life in the manner of other men, but became a holy angel like other heavenly beings, carrying out divine messages in this world; for it is well established among us that the miracles which God performs in the world are carried out by his agency.

Zohar, Chayei Sara 3:2

Rabbi Yosi responded, But it is not written of them as it is written of Sarah, of whom it is said, "And Sarah's life was a hundred and twenty seven years old, these were the years of Sarah's life" (Gen. 23:1). No other woman's days and years were specified as they were for Sarah. Furthermore, none of them has a portion of the scriptures devoted to them, as does Sarah. There is an esoteric reason for this. (The Torah tells us the amount of years she lived) but the secret is that the days and years of all men depend on this grade. From this, the life span of man is also drawn.

Zohar, Vayigash 6:7

It is therefore necessary to offer blessings to the Power on high and to impart to Him reinforcement from below so that He may receive the heavenly blessings and the heavenly reinforcements in due measure. Hence it is written: “and thou shalt bless the Lord”, the vocable eth (accusative particle) having a special significance (as pointing to that region).

Zohar, Introduction 4:2

This mystery remained sealed until one day, whilst I was on the sea-shore, Elijah came and said to me, “Master, what means ‘Mi (Who?) created these?’ “I said to him, “That refers to the heavens and their hosts, the works of the Holy One, blessed be He, works through the contemplation of which man comes to bless Him, as it is written, ‘When I behold thy heavens, the work of thy fingers, etc. O Lord our God, how glorious is thy name in all the earth!’ ” (Ps. 8, 4-10).

Zohar, Mishpatim 3:252

1The first 17 lines of the Hebrew text are omitted in the translation.He continued: ‘Solomon said: “So I returned and considered all the oppressions (“oppressed”) that are done under the sun, and behold the tears of such that were oppressed and they had no comforter” (Eccl. 4, 1). This verse has already been interpreted. But we have still to explain the words, “So I returned and saw.”.From whence did he return?

Zohar, Mishpatim 3:60

So far we have dealt with the good counsel which the Torah gives to the children of men: the Torah, which abounds in good counsel. But now let us return to our former subject, namely to the supernal garment which the Holy One spreads over the soul as an armour of protection so that she should not be delivered to a “strange nation”.

Zohar, Vayakhel 11:31

These are in number six. The first is “to fear the glorious and awful Name” (Deut. 28, 58); the second is “to love Him” (Ibid. 10, 12); the third is to bless Him; the fourth is to proclaim His unity; the fifth enjoins the priests to bless the people; the sixth bids man to surrender his soul to Him. These six precepts are bound up with the words of prayer, just as there are other precepts that are connected with the action of prayer, such as those of the fringes and phylacteries.

Zohar, Terumah 6:3

In the book of sorcery from which Ashmedai taught King Solomon, it is written that he who desires to remove from himself the spirit of impurity and to subdue that spirit, must be prepared to pay in return for the fulfilment of his wishes whatever is demanded. For the spirit of impurity tempts the heart of man with many allurements, in order to take up its abode with him.

Zohar, Balak 12:6

What was that vision? Uzza and Azael, who were “falling down and having eyes open”.

Zohar, Shemot 2:2

Observe now that one who is accustomed to pain bears it patiently, but if one is not accustomed to pain and has always lived at ease, when pain comes upon him he really feels it keenly and deserves to be pitied.

Zohar, Vayakhel 15:9

This day is the day of the soul and not of the body, exhibiting the sway of the “bundle of souls”, when the upper and the lower beings are mated together in virtue of the additional celestial spirit by which man is crowned.

Zohar, Balak 10:5

The “counsels of old” are the two willow twigs1Nezah and Hod. whence comes all the counsel of the prophets. “Faithfulness and truth” are two things which are one, the river and the garden; the one issues from Eden and the other is watered from it. Thus we have here the whole mystery of faith.’

Zohar, Yitro 8:15

3. When a man deserts the ways of the Torah and follows ways of iniquity, the holy spirit, which formerly dwelt in his inner self, removes its influence from him and another spirit takes up its abode there, with another form which impresses itself on the outer lineaments and is there manifested to the vision of the wise in the form of an Ox. When they gaze at the person thus possessed, they mentally behold this form, and they observe in him

Zohar, Miketz 4:12

R. Abba quoted in this connection: Who is like the Lord our God, that is enthroned on high, that looketh down low upon heaven and upon the earth (Ps. 113, 5-6). ‘God’, he said, ‘is “enthroned on high”, that is, He raises Himself high above His Throne of Glory and does not reveal Himself to the lower world at those times when no righteous men are to be found in the world. Contrariwise, He “looketh down low” when righteous men are found in the world, as then He descends in His grade so as to meet the lower beings and to take the world under His providential care.

Zohar, Vayera 1:10

The answer is that the word “him” here has an inner meaning: it refers to the grade which now spoke with him. Now for the first time “the Lord appeared” to that grade; that is to say, the Voice was revealed, and associated itself with the Speech (dibbur) in conversing with him.

Zohar, Lech Lecha 2:1

R. Jose opened with the text: How amiable are thy tabernacles, O Lord of Hosts (Ps. 84, 2). He said: ‘It behoves men to consider well the importance of the service of the Holy One, blessed be He. For the mass of mankind do not know or reflect what it is that keeps the world or themselves in existence. For when God created the world, He made the heavens of fire and water mingled together but not compact, and afterwards they were made compact and firm by a divine spirit. From there God planted forth the world to rest upon supports, which themselves are kept up only by that spirit. When that spirit departs they all quiver and shake and the world trembles, as it is written, “Who shaketh the earth out of her place and the pillars thereof tremble” (Job 9, 6). The whole is based upon the Torah. Thus when Israel devotes itself to the Torah the world is firmly established and they are secure and the supports are firmly fixed in their places.

Zohar, Introduction 11:9

That Demon then traverses in one swoop the whole of that heaven, a space of six thousand parasangs. As soon as that heaven is formed, the Harlot emerges, and lodges herself in it, and joins forces with it, and issuing from thence she slays thousands and tens of thousands. For as long as she is lodged in that heaven she has authority and power to swoop through the world in the twinkling of an eye.

Zohar, Vayishlach 4:7

It is true, we have also been taught that the term “plague” signifies “the plagues of the sons of man”, which issued from Adam. For during all those years that Adam kept away from his wife, unclean spirits came and conceived from him, and bore offspring, which are called “plagues of the offspring of Adam”;

Zohar, Lech Lecha 19:1

AND THERE WAS A STRIFE BETWEEN THE HERDMEN OF ABRAM’S CATTLE. The omission of the letter Yod from the word rib (strife) indicates that Lot desired to revert to the idolatry of the inhabitants of the Country; this is confirmed by the end of the verse AND THE CANAANITE AND THE PERIZZITE DWELT THEN IN THE LAND.

Zohar, Vayeshev 1:14

“but trouble came”, to wit, the trouble and confusion of the loss of Joseph, which was the worst of all, on account of his love for Joseph.’

Zohar, Introduction 12:42

R. Simeon trembled and wept. ‘“O Lord, I have the report of thee,and I am afraid” ‘(Habak. 3, 2), he said. ‘This verse did Habakkuk exclaim at the time when he reflected on his own death and his resurrection through Elisha. Why was he named HaBaKkuK? Because it is written, “At this season when the time cometh round, thou shalt be embracing (HoBeKeth) a son” (II Kings 4, 16), and he- Habakkuk- was the son of the Shunammite. He received indeed two embracings, one from his mother and one from Elisha, as it is written, “and he put his mouth upon his mouth” (Ibid. 34).

Zohar, Shmini 4:9

Aaron, however, who had been saved from punishment through the prayer of Moses (v. Deut. 9, 20), and whose guilt still hung over him, had to bring a sin-offering, that his sin might be atoned for and that he should be purified and whole.

Zohar, Emor 5:1

AND FOR HIS SISTER A VIRGIN THAT IS NEAR UNTO HIM. R. Abba quoted here the verse: “Who is this that cometh from Edom, with dyed garments from Bozrah?” (Isa. 63, 1). ‘God’, he said, ‘will one day put on garments of vengeance to chastise Edom for having destroyed His house and burnt His Temple and driven the Community of Israel into exile among the nations. He will wreak vengeance on them until all the mountains are full of the slain of the nations, when he will summon all birds of the air and the beasts of the field and they shall feast on them, the beasts twelve months and the birds seven years, and the earth shall not bear the stench thereof.

Zohar, Shmini 6:11

I have further heard that this verse was addressed to the Community of Israel in her praise. It may be asked, who is it that praises her thus, for if it is the Holy One, blessed be He, we should expect “for me” instead of “for my beloved”.

Zohar, Vaetchanan 3:1

When a man stands in prayer he should keep his feet together,1T. B. Berachoth, l0b. and cover his head, and he should also shade his eyes so as not to look at the Shekinah. In the Book of R. Hamnuna the Elder it says that if a man opens his eyes at the time of prayer or does not cast them on the ground he brings the Angel of Death on to himself before his time, and when his soul leaves him he will not behold the face of the Shekinah, nor will he die by a (divine) kiss. If one contemns the Shekinah, he himself is contemned in the hour of need, as it says, “Them that honour me I shall honour, and they that despise me shall be lightly esteemed” (I Sam. 2, 30).

Zohar, Vayikra 10:1

R. Aha was once walking in company with R. Judah. As they were going along, R. Judah said: ‘We have learnt that the “Virgin of Israel” is blessed from seven sources; yet the Scripture says, in reference to her, “And do thou, O son of man, raise a lament over the virgin of Israel”,1This verse is not found in our text. Apparently the Zohar meant it for a paraphrase of Ezek. 19, 1, “And do thou raise a lamentation over the princes of Israel”. and what is even worse, “The virgin of Israel is fallen, she shall no more rise” (Amos 5, 2). It is true that this last verse has been explained by all the Companions as a message of comfort.1In T. B. Berachoth, the verse is explained thus: “She has fallen, but shall no more; rise, o virgin of Israel”. This, however, can hardly be accepted, as the prophet himself calls it a lamentation (v. I).’

Zohar, Mishpatim 3:271

However, the actual fact is that the tears of these “oppressed ones” intercede for and protect the living, and because of their innocence and the power of their intercession a place is eventually prepared for them such as even the perfect righteous cannot attain to or occupy; for the Holy One does in truth love them with a special and particular love, He unites Himself with them and prepares for them a supernal place, very near to Himself. It is concerning such that it is written: “Out of the mouth of babes and sucklings hast thou founded strength.” What is it that they accomplish there and why went they thither? “Because of thin enemies, that thou mightest still the enemy and the avenger” (Ps. 8, 3). And there is also another place prepared for sinners who repent.

Zohar, Vayera 8:3

A servant’s honouring his master is illustrated by Eliezer’s conduct on the occasion when he was sent by Abraham to Haran; he there followed out all the wishes of his master and paid him great respect, as it is written, “And he said, I am Abraham’s servant; and the Lord blessed my master Abraham” (Gen. 24, 34-35).

Zohar, Ki Teitzei 1:8

This is true for a woman who comes from the aspect of the Tree of Knowledge of Good and Evil, but if she is from the Shechinah she remains unchanged. This is the meaning of, "For I am Hashem, I do not change" (Malachi 3:6). "I" is the Shechinah, who has no fear from the other sides [ i.e. the kelipot]. This is the meaning of, "All nations before Him are as nothing" (Isaiah 40:17).

Zohar, Terumah 15:3

Thus in this benediction, “blessed” represents the ultimate source whence all blessings emanate ;1Hohmah. “the Lord” is the centre2tifereth. of all the supernal sides; “who is blessed” represents the peace of the house, the fountain of the cistern,3Yesod. providing completion and nourishment for all, while “for ever and ever” refers to the world below,4Malkuth. which needs these blessings: the “good oil” of “blessed”, “the Lord”, and “the Blessed One” is all for this ‘olam va’ed.

Zohar, Terumah 12:17

Now when Jacob perceived that the Shekinah was withdrawing from him, he questioned his sons, as we have pointed out. And as Jacob and his sons proclaimed the union of the world above and the world below, so also must we.

Zohar, Vaera 7:10

“By El Shaddai”, that is to say, through the “non-luminous mirror” not the “luminous”. This, however, does not mean that they were conversant with the “Female” only and no higher grade, for it continues: “And I have also established my Covenant with them”, indicating that the Covenant was united with the Female in their perception.

Zohar, Lech Lecha 1:3

See now, Abraham sought to draw near to God, and he succeeded. So it is written, “Thou didst love righteousness and hate wickedness” (Ps. 45, 8), and it is further written, “Abraham who loves me” (Is. 41, 8), i.e. Abram is said to have “loved God” because he loved righteousness; this was Abram’s love of God, in which he excelled all his contemporaries, who were obstinate of heart and far from righteousness, as has been said.’

Zohar, Shmini 5:3

Hence, “Aaron took Elisheba” to gratify her, to rejoice her, to join her with the King in a perfect union, that blessings might be diffused through all worlds by means of Aaron. Hence the priest must be ever smiling and joyful, since he is the instrument of joy and blessing, and in this way punishment, wrath and gloom are removed from him, that he may not be disqualified for the place to which he is linked.’

Zohar, Mishpatim 3:203

Perhaps, however, you will be inclined to question this, saying, “But what of his sin with Bathsheba? Did he not sin against her husband-to whom she was now prohibited-as well as against the Holy One?” To this query there is an answer, and it is this. According to tradition Uriah, as was the custom with the warriors in Israel, gave his wife a bill of divorcement before he went out to battle, and so David did not sin against Uriah in the sense of perfidiously robbing him of his wife.

Zohar, Terumah 7:16

It may be objected: “Why, then, must the Kaddish, which is in Aramaic, be recited only in the presence of ten persons?” The answer is, that the sanctification expressed in the Kaddish is unlike the sanctification of the thrice-repeated “Holy, Holy, Holy”, for this prayer, the Kaddish, ascends into all sides and all spheres both above and below, and to every side of Faith,1i.e. the Sefiroth. and breaks down iron walls and weighty seals and all the shells1The klifoth. and defences of evil, so that by its merits the glory of the Holy One, blessed be He, is more greatly exalted than through any other prayer, because it causes the power of the “other side” to wane and its empire to decline; and therefore it must be said in Aramaic, which is the language of the “other side”, and one should respond in a loud voice and with a firm spirit: “Amen, May His great Name be blessed”, in order that the power of the “other side” may be quelled and the Holy One be exalted in His glory above all things.

Zohar, Beshalach 14:1

AND ISRAEL SAW THE GREAT HAND…. R. Hiya said: ‘Here was the Supernal Hand completed with all its fingers, and the Left Hand was included-as in its perfect manifestation it must ever be-in the five fingers of the Right Hand. For we have been taught that all is included in this Right Hand and all depends upon it, as it is written, “Thy right hand, O Lord, is become glorious in power; thy right hand, O Lord, hath dashed in pieces the enemy” (Ibid. 15, 6).’

Zohar, Miketz 5:21

as we read, “Joseph gathered all the money that was found in the land of Egypt” (Ibid. 47, 14), and this was in the order of things, since the ever-flowing celestial river gathers within itself all things and is the repository of all riches. Everything thus happened according to plan: assuredly Joseph was predestined to rule over the kingdom.

Zohar, Bereshit 16:7

and when he carries out the precepts of the Law, it is as though he clothes the Shekinah in her vestments. Hence we say that the fringes (tsitith) worn by the Israelites are to the Shekinah in captivity like the poor man’s garments, of which it is said, “for that is his only covering, it is his garment for his skin, wherein shall he sleep?” (Ex. 22, 26).

Zohar, Vayakhel 10:1

Observe too that every day a proclamation goes forth, saying, “O ye peoples, this thing depends on your own effort”. And this is the sense of the words, “Take ye from among you an offering unto the Lord”, not as a burden, but “whosoever is of a willing heart let him bring her (yevieha)”.1i.e. the Shekinah.

Zohar, Bereshit 11:2

Man’s fingers symbolise the mystic grades of the upper world, which are divided into front and back. The latter are outside, and are symbolised by the finger-nails, and therefore it is permissible to look at the finger-nails at the expiry of Sabbath by the light of the candle.

Zohar, Beshalach 13:2

in virtue of the second she adorned herself with the implements of war, expressing Severity, and sixty “whips” of fire, emanating from the Supernal Mother.

Zohar, Shmini 1:9

and all the stars of the morning, what time the Community of Israel and those who study the Torah come to appear before the King, break forth into song together, as it is written, “When the morning stars sing together and the sons of God shout for joy” (Job 38, 7).’

Zohar, Bereshit 10:15

The lesson we derive is that the male rules by day to regulate his household and to bring food and sustenance into it. When night arrives, the female takes command, and she rules the house, as it is written, “she rises while it is still night and giveth food to her house” (Prov. 31, 15)-she and not he. Thus the dominion of the day belongs to the male and the dominion of the night to the female.

Zohar, Mishpatim 3:256

What did he do? He sealed up his throne with a ring on which was engraved the Holy Name, drew forth from a hidden place another ring on which the Holy Name was also engraved, ascended unto the roof of his palace, seated himself upon the eagle’s back, and so departed, attended both by fire and cloud. The eagle ascended into the heavens, and wherever he passed the earth below was darkened. The wiser sort in that part of the earth from whence the light was thus suddenly removed would know the cause and would say, “Assuredly that was King Solomon passing by!” but they knew not whither he went. The vulgar sort, however, would say, “Up there the clouds are moving, and that is why it grew dark so suddenly.”

Zohar, Beshalach 15:6

And when he came down to earth in the seed of Levi, four hundred and twenty-five lights glittered before the face of the King, and four hundred and twenty-five esoteric formations of letters, expressing Divine mysteries, accompanied the spirit to its place. When he came forth into the world, the letter He of the Holy Name shone from his face, and the house wherein he dwelt was filled with his radiance. At that hour the Holy One proclaimed: “Before I had formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I made thee a prophet unto the nations.”

Zohar

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