Zohar, Bechukotai 7:3

R. Abba said: ‘We have explained that this includes even a sword of peace, like that of Pharaoh Necho. Here a difficulty arises, since we have learnt that if the head of the people is good, they are all delivered for his sake, and if the head is not good the whole people is made to suffer for his sake.

Zohar, Nasso 11:2

The grapes are the Lower Mother, which gathers in herself both the wine and the strong drink. The Nazirite therefore has to abstain from the whole of the left side, so that none of their works should be seen in him. And the grapes grow no hair nor beard, symbolic, as it were, of the female, who has to remove her hair before having relations with the male, and who is by nature beardless. Hence the Nazirite has to let grow his hair, including his beard.

Zohar, Bereshit 13:6

Moses merited during his lifetime what Jacob did not merit (because) Jacob mated - in the other world (only after his death). Moses (caused this mating to occur) in this world, (but not after his death). You might say that this was a disadvantage for Moses, but that is not so. Why? Because when The Children of Yisrael left Egypt, their redemption came from the aspect of Jubilee. All the 600,000 people came from the supernal world. In that image, they traveled through the wilderness and none of them entered the Holy Land. 1. Only the children born (to the generation of the wilderness), as it should be, because they (belonged to) the completion of the moon. Hence, all the laborers of the land (affect) the building of the moon.

Zohar, Shmini 4:15

For the Community of Israel is blessed by the priest and the Israelite is blessed by the priest, and the priest is blessed by the Supernal Priest, as it is said: “And they shall put my name upon the children of Israel and I will bless them” (Num. 6, 27).

Zohar, Pekudei 4:20

Now, a “handful” forms a definite measure, hence it was not fitting that any blessing should rest upon the cruse. Nevertheless, we are told further: “For thus saith the Lord, the God of Israel: The jar of meal shall not be spent, neither shall the cruse of oil fail, until the day that the Lord will give rain upon the land” (Ibid. 14); and so it was.

Zohar, Toldot 2:2

THE DAUGHTER OF BETHUEL THE ARAMEAN, OF PADAN-ARAM, THE SISTER OF LABAN THE ARAMEAN. Why all these details, seeing that it has already been stated: “And Bethuel begat Rebekah etc.”? (Gen. 22, 23). It is to emphasise the fact that although she was brought up among sinful people, being the daughter of Bethuel, and a native of Padan-Aram, and the sister of Laban the Aramean, and thus came from a wicked environment, yet she did not follow their ways, but distinguished herself in good and righteous deeds.

Zohar, Bamidbar 1:3

which made him a duality of prosopa, so that he was complete in all respects,

Zohar, Balak 6:28

He then closed his eyes an instant, and then opening them, said: ‘Companions, peace to you from the Lord of good, to whom belongs the whole world.’ In great wonder they wept and blessed him. They stayed there overnight, and in the morning rose early and departed. When they came to R. Simeon they told him all that had happened. R. Simeon wondered greatly and said: ‘He is a mighty rock, and is worthy of this and even of more than one can imagine. He is the son of R. Hamnuna the Elder.’ R. Eleazar was greatly excited and said: ‘I must go to see that bright lamp.’ Said R. Simeon: ‘His name will not be known in the world, because there is something very exceptional about him. It is the light of the anointing of his father which shines on him, and this secret is not divulged among the Companions.’

Zohar, Bamidbar 8:11

Hence it is incumbent on man to cleave heart and soul to his Master, and not to come to Him with deceitfulness. Of such a one Scripture says: “He that speaketh falsehood shall not be established before mine eyes” (Ibid. 101, 7). Being interpreted, this means that when a man prepares himself for this, but with a heart remote from the Holy One, blessed be He, a Voice proclaims, saying: He will not be established before Mine eyes. All the more is this so when a man comes to effect unification of the Divine Name, but does not do so in the proper manner.

Zohar, Nasso 1:5

Then proclamation goes forth into the world, announcing that it is the time for awakening and chanting praises to the King. A chorus of praises then breaks forth, accompanied by a sweet odour permeating the whole. Happy is the portion of whoever awakens then to effect this espousal. When morning comes round and the Right aspect awakens and embraces Her, then the wedlock is complete.

Zohar, Toldot 5:5

Rabbi Acha bar Jacob, said that a divine voice resounded, saying: "new and old, which I have laid up for you, O my beloved" (Shir Hashirim 7:14). "I have laid up for you" in these same worlds. "for you" means because of you, because you are a holy and clean body. Another explanation is that these mandrakes are the Angels of Peace. "give a fragrance" refers to souls, the fragrance of the world; "give" means to allow, as it is written, "and Sichon would not allow Yisrael" (Num. 21:23).

Zohar, Shemot 10:2

They are worthy, in His sight, because they “sow above (‘al) all waters”, that is to say, they sow “according to righteousness” (Hos. 10, 12), for of him who sows according to righteousness it is said: “For thy mercy is great above (‘al) the heavens” (Ps. 108, 5). “Above the heavens” is identical with “above all waters”, and refers to the world to come, and Israel sow a seed which is above all waters.

Zohar, Terumah 1:4

through “Jacob”, the.”complete one”, who united the two worlds as one. He united them above, and he united them below, and from him issued the twelve holy tribes after the supernal pattern.1i.e. symbolizing the twelve permutations of the Tetragrammaton. Jacob, who was “a man of completeness” (Gen. 25, 27), brought harmony to the two worlds, as has been elsewhere explained.2By marrying Leah and Rachel..v. Zohar, Genesis, 153b. Other and lesser men, however, who follow Jacob’s example (in marrying two sisters) merely “uncover nakedness” (i.e. dishonour the spirit of righteousness) both above and below, causing antagonism in both worlds, and engendering separation, as it is written: “Neither shalt thou take a wife to her sister in her life time to vex her” (Lev. 18, 18).

Zohar, Balak 6:22

When she first appeared to Moses she was called “angel”, but to Jacob she appeared only under the figure of Rachel, as it is written, “And Rachel came with the sheep”.

Zohar, Pinchas 15:3

He replied; It is true that for the guilt of the generation the righteous are seized upon, but we may explain this on the analogy of the limbs of the body, When all the limbs are in pain and suffering from sickness one limb has to be smitten in order that all may be healed, Which is the one? The arm, The arm is smitten and blood is drawn from it, and this is healing for all the limbs of the body,

Zohar, Noach 4:4

As the desire of the female towards the male only awakes when a certain spirit enters into her and the flow ascends to meet that of the male, so the congregation of Israel only conceives a longing for the Holy One, blessed be He, when it is permeated with the spirit of the righteous. It is then that its energy rises from below to meet the energy from above so as to form a perfect union. There flows from this a universal content, and it is then that the Holy One, blessed be He, walks familiarly among the souls of the righteous.

Zohar, Balak 6:34

R. Eleazar gave the answer that the younger daughter of Lot, from whom Ammon came, was more modest than the elder from whom Moab came.

Zohar, Balak 12:5

So when he said, “Who seeth the vision of the Almighty”, the hearers thought that he saw something which no other could see, but what he saw was only one of the branches that issue from Shaddai.

Zohar, Miketz 2:8

Rabbi Elazar opened the discussion with the verse, "Hashem lives; and blessed is my Rock; and let the Elohim (Heb. Elohai) of my salvation be exalted" (Tehilim 18:47). "Elohai" is spelled with a Vav. This verse requires careful study. The phrase, "Hashem lives" refers to the Righteous, the foundation of the world, who is referred to as the life of the worlds. The phrase "and blessed is my Rock" is the meaning of "Blessed be Hashem my Rock" (Tehilim 144:1). The world is sustained by the generosity of the Righteous, "Let the Elohim of my salvation be exalted": "exalted" refers to the upper world, and "Elohai" with a Vav is heaven, as it is written, "The heavens are the heavens of Hashem" (Tehilim 115:16).

Zohar, Pinchas 7:3

and from this we can learn that the evil deeds of a man make for him these filthy garments, and so God said afterwards to him: “Behold, I have caused thine iniquity to pass from thee and I have clothed thee with rich apparel”; he was clothed in other proper garments through which a man may see the glory of the Shekinah. So Phineas did not depart from this world until there were prepared for him other garments pleasing to the spirit for the next world.’

Zohar, Vayikra 1:2

For every letter that was transmitted to Moses used to ascend as a crown upon the heads of the holy celestial Hayyoth, who with them flitted through the ether which is under the refined and unknowable supernal ether.

Zohar, Vayishlach 8:4

and so “he bowed himself to the ground seven times, until he came near to his brother”. Mark that it is not written, “and he bowed down to Esau”, but simply “he bowed down”, implying that he did so because he saw the Holy One, blessed be He, going before him, not that he made obeisance by way of worship to anyone else. Everything was thus in order. Happy are the righteous all of whose actions are for the glory of their Master, and with the object that they themselves should turn neither to the right nor to the left.’

Zohar, Nasso 15:15

R. Judah said: ‘If a priest is ignorant of this inward significance of the blessing and does not know whom he blesses or what his blessing connotes, his blessing is naught. So Scripture says: “For the priest’s lips should keep knowledge, and they should seek the law at his mouth; for he is the messenger of the Lord of hosts” (Mal. 2, 17). That is, the upper beings should seek at his mouth the Torah, to wit, the Written Law and the Oral Law, which are bound up with the two celestial Crowns called by the same names; they do so because he is “the messenger of the Lord of hosts”. So the priest, as tradition tells us, needs to think with devotion on the inward and elevated significance of the words uttered whereby the unification of the Divine Name is achieved.’

Zohar, Vaera 3:3

Said R. Simeon: ‘The first four elements have a deep significance for the faithful: they are the progenitors of all worlds, and symbolize the mystery of the supernal Chariot of Holiness. Also the four elements of fire, air, earth, and water have a deep significance. From them come gold, silver, copper, and iron, and beneath these other metals of a like kind.

Zohar, Nasso 4:8

And this hey is obviously the verbal confession, and the secret of the word, "take with you words and return to Ad-nai, say to Him etc we will pay the bulls of our lips" (Hoshea 14:3). That obviously because the person who sins that person distances the hey from the vav, and separates YHV from H. And because of that the temple was destroyed and Israel was distanced from there, and was exiled among the peoples. And because of that whoever does teshuvah causes the Hey to return to the Vav, and redemption is dependent in this. And in this way all is dependent in teshuvah. As the olden ones said: "all the calculated ends have passed and the matter is only dependent on teshuvah [and good deeds] etc" (Sanhedrin 97b:14) - and this is the completion of the Name.

Zohar, Introduction 12:31

and although he dld not enter into their number, yet “David put him into his service”, that is, David never detached him from his heart, nor will there ever be any separation between the two. David turned his heart towards him, but he did not turn his towards David, in the same manner as the moon addresses her praises and hymns towards the sun, drawing him to herself to set up, as it were, his abode with her. This is implied in the words “And David put him into his service”.’

Zohar, Lech Lecha 17:6

Thus there is throne resting on throne, and a throne for the highest. From observing these grades of the soul, one obtains an insight into the higher Wisdom, and it is wholly through Wisdom that in this way certain mysteries are connected together.

Zohar, Vayishlach 3:30

We find King David closing a prayer with the words: “Let the words of my mouth and the meditation of my heart be acceptable before thee” (Ps. 19, 15), the former of these clauses referring to what he had actually said explicitly, and the latter to his inner thoughts which he had only half expressed.

Zohar, Yitro 5:5

One whose hair is black but not glossy is not always successful in mundane affairs. It is good to associate oneself with him for a while in business matters. Should he be a student of the Torah he will succeed in his studies, and others who will join him will likewise succeed. He is a man who can keep a secret, but not for long. He is of a despondent nature, but will prevail against his enemies. He is under the sign of the letter Yod when it is not included in the letter Zain, but is numbered independently among the small letters.

Zohar, Vayakhel 3:8

R. Simeon then discoursed on the verse: “And when ye go to war in your land against the adversary that oppresseth you, then ye shall sound an alarm with the trumpets”, etc. (Num. 10, 9). ‘It has been explained’, he said, ‘that “the adversary” refers to the Angel of Death “that oppresseth” continually and takes the lives of the sons of men, and is eager to slay others. What is the remedy against him? “Then ye shall sound an alarm with the trumpets.” For if on New Year’s Day, the Day of Judgement in the Heavenly Court, when the Angel of Death descends here below so as to pry into men’s deeds and ascends again in order to indict them-if at that time Israel, being aware that the Angel of Death is descending to earth and again ascending with the object of accusing them, anticipate him by blowing the trumpet so as to confuse him and so protect themselves against him,

Zohar, Noach 12:5

There was also another reason. We have a dictum that when death rages in a town or in the world at large, no man should show himself in the street, because the destroying angel is then authorised to kill indiscriminately. Hence the Holy One, blessed be He, said to Noah, “It behoves thee to take heed to thyself and not show thyself before the destroyer, so that he may have no power over thee.”

Zohar, Vayera 16:11

According to another interpretation, “He looketh to the ends of the earth” so as to survey the works of each man and to examine the doings of mankind throughout the world: “and seeth under the whole heaven”, i.e. He scans and scrutinises each individual.

Zohar, Mishpatim 3:119

“and is returned unto her father’s house”, that is to say, unto the realm of Femininity (as that realm is called) where she previously was, then, if she be worthy, “she shall eat of her father’s meat”

Zohar, Shmini 4:13

Said R. Phineas to him: ‘Do not say that they left her outside, but only that the Community of Israel was not united [to the rest] through them,1Because they were not married. for wherever male and female are not found together, the Community of Israel does not abide. Therefore it is written, “With this shall Aaron come into the sanctuary” (Lev. 16, 3), which was a warning to him that he should be male with female; and therefore a priest should not enter the sanctuary till he is married, in order that he may have a share in the union of the Community of Israel.’ R. Jose referred in this connection to the verse: “As a lily among thorns, so is my love among the daughters” (S.S. 2, 2).

Zohar, Shemot 6:2

This may be illustrated from the following verse: “And it came to pass when Solomon had finished the building of the house of the Lord and the king’s house” (I K. IX, I). “The house of the Lord” is, of course, the Temple, which includes the outer courts, the porch, the antechambers, and the Temple itself: but the “king’s house” is not, as you might think, the palace of Solomon, but the Holy of Holies, the innermost sanctum

Zohar, Mishpatim 3:160

The fact, however, is that Obed worked and laboured at the root of the tree, until it was regenerated and made wholesome: it was therefore that he was called Obed (labourer, also “worshipper”), a name which no other man merited to bear.

Zohar, Vayeshev 2:1

THESE ARE THE GENERATIONS OF JACOB: JOSEPH, ETC. When Jacob was brought to rest in Joseph, and so the sun was united with the moon, then there commenced a production of offspring, the progenitor being Joseph. For it is that perennially flowing stream which fructifies the earth and from which generations are propagated in the world.

Zohar, Mishpatim 3:130

Come ye and see the wonderful and mighty works of the Holy King! Who can utter them? When the second husband’s spirit enters into the body of the woman the spirit of the first husband contends with it, and they cannot dwell in peace together, so that the woman is never altogether happy with the second husband, because the spirit of the first one is always pricking her, his memory is always with her, causing her to weep and sigh over him. In fact, his spirit writhes within her like a serpent. And so it goes on for a long time. If the second spirit prevails over the first one, then the latter goes out. But if, as sometimes happens, the first conquers the second, it means the death of the second husband.

Zohar, Balak 6:82

and so through the voices of those warriors of hers her Beloved comes forth from his palace with many gifts and presents, with spices and incense, and comes to her and finds her black and shrunken, without form or beauty. He then draws near to her and embraces and kisses her until she gradually revives from the scents and spices, and her joy in having her Beloved with her, and she is built up and recovers her full form and beauty.

Zohar, Vayeilech 5:3

We find it also written,

Zohar, Bechukotai 10:4

AND IF YE SHALL REJECT MY STATUTES, ETC. R. Jose adduced here the verse: “My son, despise not the chastening of the Lord, neither be weary of his reproof (Prov. 3, 11). ‘Israel’, he said, ‘are beloved to God, and therefore God is fain to reprove them and to lead them in the right path as a loving father leads his son, and because of his love he always has the rod in his hand to keep him in the right path and to prevent him from straying to the right or the left.

Zohar, Shemot 9:2

What is more,’ he went on, ‘the principalities that preside over the seventy nations issue from twelve axes that stretch out to all points of the compass. This is the significance of the words, “He set the bounds of the peoples according to the number of the children of Israel” (Deut. 32, 8), and “For I have spread you abroad as the four winds of heaven” (Zech. 2, 6): as the world cannot be without the four cardinal points, so cannot the nations be without Israel.

Zohar, Bereshit 17:9

On Sabbath God himself comes down with the three patriarchs to welcome his only daughter. At that moment the celestial beings who are called by the name of the Lord exclaim “Lift up your heads, O ye gates, and be exalted, ye everlasting doors,”

Zohar, Vayakhel 5:20

and when she comes to reside with him, how many blessings, and how much riches, does she bring with her! So Scripture says, “gold, and silver, and brass”, so that nothing is lacking for him of all the riches of the world. This’, R. Abba concluded, ‘is for the rest of mankind, but you exalted saints, “take from among you an offering unto the Lord”.1i.e. the Shekinah is already among you, and you must raise Her on high. Said R. Hiya: ‘He who has begun to take an offering, let him continue in the work.’

Zohar, Vayishlach 7:13

and we require its strength to establish ourselves in the world and to make good the words: “For thou hast striven with God and with men, and hast prevailed.” When the adversary sees that that part is not broken or consumed, his own strength and courage is broken and he can no more do any harm to the sons of Jacob. It is for that reason that we are forbidden to give that part (of an animal) to anyone to eat and may not benefit of it in any way.

Zohar, Vayera 18:15

And further, just as they neglected the exercise of charity which is called life, so has the Holy One withholden from them life in this world and in the world to come. And as they closed their roads and paths to their fellow-men, so has the Holy One closed to them the roads and paths of mercy in this world and in the world to come.’

Zohar, Vayera 11:4

It is thus incumbent on these righteous to act so that men shall not be able to complain against God, and to warn them betimes, if they are sinful, not to give an opening to the stern justice of God to descend upon them. And how are they to guard themselves? By repentance and good deeds.’

Zohar, Toldot 3:2

According to another explanation, the term vaye’tar (and he entreated) is akin to vayehtar (and he dug), signifying that Isaac in his prayer dug a tunnel, as it were, leading right up to the supernal department appointed over fecundity. He thus rose above the planetary influences (mazzal) in the same way as Hannah in her prayer, of whom it is written: “And she prayed unto (‘al’, lit. upon) the Lord” (I Sam. 1, 10) Similarly, the term vaye’ather (and he let himself be entreated) implies that the Lord Himself cleared a way for Isaac’s prayer, with the result that “Rebekah his wife conceived”.

Zohar, Toldot 4:4

AND HE CALLED HIS NAME JACOB. It was God who called him so. (So, too, it is written lower down, “Hath he not rightly called his name Jacob?” (Gen. 27, 36) and not “his name was called”.) God saw that the primeval serpent was full of guile to do mischief, and so when Jacob appeared He said: “Behold, here is one who can stand up to him”, and therefore He called him Ya’kob, akin to the term vaya’kebeni (and he acted toward me with guile) (Gen. 27, 35).

Zohar, Toldot 5:1

Midrash Ha'Ne'elam "And these are the generations of Isaac, Abraham's son, Abraham begot Isaac" (Gen. 25:19). Rabbi Yitzchak began the discussion with the verse: "The mandrakes give a fragrance..." (Shir Hashirim 7:14). The sages taught that in the future, the Holy One, blessed be He, will raise the dead and shake the dust off them. As a result, they will no longer be made of dust, as they were when first created from dust, which does not endure, as it is written, "And Hashem Elohim formed man of the dust of the ground" (Gen. 2:7).

Zohar

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