Zohar, Terumah 10:5

We have referred to this fact in regard to the vision of Ezekiel: “A whirlwind came out of the North, a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the colour of amber, out of the midst of the fire. Also out of the midst thereof the likeness of four living creatures” (Ezek. 1, 3-5). Grades within grades, as we have said.

Zohar, Mishpatim 3:42

But should she “not please her Master”, being polluted with sin, then woe to the body which has lost its soul for ever! For when the souls ascend from this world in a bright and pure condition, they are entered into the King’s archives, each one by name; and He says: “This is the soul of such a one: she belongs to the body which she left”; as it is written: “Who hath betrothed her to himself.”

Zohar, Bechukotai 6:4

This applies only to charity done for its own sake, for then the doer links together zedakah with zedek so that the whole forms the Holy Name, since zedek is not established without zedakah.’

Zohar, Mishpatim 3:106

There are the mighty works of the Supernal Holy King, who does not permit anything to perish, not even the breath of the mouth. He has a place for everything, and makes of it what He wills. Even a human word, yes, even the voice, is not void, but has its place and destination in the universe.

Zohar, Introduction 14:18

Who, then, inhabits the heavens made by them? “In them hath he set a tent for the sun” (Ibid.): the sacred sun has made his habitation in them and is crowned in them.

Zohar, Mishpatim 3:112

Now what shall I do? Should I explain? But such a veiled mystery ought not to be disclosed. Yet should I not explain, these good men will be orphaned of this mystery.’ The old man fell on his face and said: ‘ “Into thine hand I deliver my spirit. Thou hast redeemed me, O Lord, the God of truth” (Ps. 31, 7). The vessel which was below, how can it be above? The husband who was above, how can he be below? His spouse become his mother! Wonder upon wonder! His brother become his father! If his real father were to redeem him that would be understood. But that his brother should become his father, is this not a wonder? This would indeed be topsy-turvydom: those that should be above are now below, and they that should be below are now above!

Zohar, Chayei Sara 6:1

R. Jose discoursed on the verse: A Psalm. O sing unto the Lord a new song, for he hath done marvellous things; his right hand and his holy arm hath wrought salvation for him (Ps. 98, 1). ‘According to the companions, this verse was uttered by the cows, of whom it is said, “and the kine sang (vayisharnah) on the way” (I Sam. 6, 12). What they sang was this Psalm, commencing: “O sing unto the Lord a new song, for he hath done marvellous things.”

Zohar, Bereshit 14:1

AND GOD SAID, LET US MAKE MAN.1The commentator, Derekh Emeth, remarks that from here to 29a (Bereshith teninan) is obviously, from its style, not an intrinsic part of the Zohar. It seems, however, to fill a gap in the Zoharic exposition, and therefore most of it has been translated. It is written, “The secret of the Lord is to them that fear him” (Ps. 25, 14). That most reverend Elder opened an exposition of this verse by saying ‘Simeon Simeon, who is it that said: “Let us make man?” Who is this Elohim?’ With these words the most reverend Elder vanished before anyone saw him. R. Simeon, hearing that he had called him plain “Simeon”, and not “Rabbi Simeon”, said to his colleagues: ‘Of a surety this is the Holy One, blessed be He, of whom it is written: “And the Ancient of days was seated” (Dan. 7, 9). Truly now is the time to expound this mystery, because certainly there is here a mystery which hitherto it was not permitted to divulge, but now we perceive that permission is given.’

Zohar, Introduction 10:8

that he had heard ‘from behind the curtain’ that the King visits each day and remembers his gazelle which is trodden in the dust, and that at the moment He does so He strikes the three hundred and ninety heavens so they all quake and tremble before Him: for her fate He sheds tears hot as burning fire, which fall into the great sea. From these tears arises and is sustained the presiding genius of the sea, who sanctifies the name of the Holy King, and who has pledged himself to swallow up all the waters of the creation and to gather them all within himself on that day when all the nations shall assemble against the holy people, so that they shall be able to pass on dry land.

Zohar, Mishpatim 2:3

Now it chanced that while Rabbi Simeon spake these things a certain “ancient one” came down to his side and said: ‘If that be so, Master, where is the additional delight of the soul that emanates therefrom, indicated by the words, “In it thou shalt not do any work, thou nor thy son nor thy daughter nor thy manservant, etc.” (Ex. 20, 10)?’

Zohar, Shemot 5:9

R. Hiya found an indication of the purity of the Israelitish women in Egypt in the text: “And he made the laver of brass, and the foot of it brass, of the looking-glasses of the women assembling at the door of the tent” (Ex. 38, 8). What was the merit of the women to have made them worthy of such honour that their looking-glasses should be used for the laver of the Tabernacle? Their ritual ablutions on the one hand, and their eagerness to attract their husbands on the other.

Zohar, Achrei Mot 5:7

R. Simeon continued: ‘Eleazar, my son, note that all the offerings were acceptable to God, but none so much as the incense, wherefore it was taken into the inmost shrine with the greatest privacy, and the severest punishment was inflicted for its misuse.’

Zohar, Mishpatim 3:28

Then he went on: ‘It is written: “And she (Sarah) said unto Abraham, Cast out the bondwoman and her son” (Gen. 21, 10), which has been interpreted by the scholars to signify that Sarah desired to cleanse her house from idolatry, and that therefore Abraham was told: “In all that Sarah hath said unto thee, hearken unto her voice” (Ibid. 5, 12). Now here we read, “And if a man sell his daughter to be a maidservant, she shall go out as the menservants do”, which, being interpreted, means: When the soul is made to undergo transmigration because of the evil works of this world, when she is “sold” to be a “maidservant”-that is, delivered into the hands of the impure principle through the evil revolution of the wheel, so that she is wrenched violently away from the scale of souls -when her time thus comes to “go out”, she shall not go out as the menservants do.

Zohar, Terumah 10:25

the initial letters of the words of one verse of which contain the twenty-two letters of the Alphabet, the small letters, that is-for there are large letters and small, of which-the small ones represent the Divine activity in the lower world, and the large ones the world to come….1The last 20 lines of the Hebrew text do not appear in our translation.

Zohar, Vayishlach 7:9

but he found him strong on all sides, his arms strong on both sides and firmly upheld between them, and the Torah firmly entrenched therein. Seeing, therefore, that he could not prevail against him, he “touched the hollow of his thigh”. For he knew that when the supports of the Torah are broken, the Torah itself is shaken; hence he thought that in this way he should reap the benefit of what their father had said, namely: “And it shall come to pass when thou shalt break loose, that thou shalt shake his yoke from thy neck” (Ibid. 40).

Zohar, Vayigash 9:1

AND HE FELL UPON HIS BROTHER BENJAMIN’S NECK, AND WEPT; AND BENJAMIN WEPT UPON HIS NECK. R. Isaac said: ‘We expound this to indicate that Joseph wept on account of the destruction of the first Temple and of the second Temple.’

Zohar, Yitro 14:10

But what is the meaning of the words, “And what is his son’s name?” ‘ R. Simeon replied: ‘The inner meaning of this I myself have taught my son, R. Eleazar.’ ‘I pray thee, tell it to me, for I did ask thee concerning it in a dream, but when I awoke I had forgotten thine answer.’ ‘And now, when I tell thee, wilt thou remember it?’ ‘I surely will,’ replied R. Jesse, ‘I always remember what my Mastor tells me.’

Zohar, Vayakhel 3:7

Observe that it was not without cause that the ancients ordained the blowing of the trumpet at the time when the dead body is taken from the house to the place of burial. This was not instituted merely for the honour of the dead. Rather is its purpose to protect the living against the Angel of Death, so that he should not be able to indict them on high, and as a warning to us to guard themselves against him.

Zohar, Yitro 11:2

The symbolism of the skin is as the Master has taught us in connection with the words: “Who stretchest out the heaven like a curtain” (Ps. 104, 2); and again: “Rams’ skins, dyed red, and badgers’ skins” (Ex. 25, 5, in connection with the tabernacle). These skins are a garment which protects a garment, viz. the extension of the heavens, which is the outer garment (of the Divine). The curtains (of the Tabernacle) are the inner garments; corresponding to the skin upon the flesh. The bones and the sinews symbolize the Chariots and the celestial Hosts, which are inward. All these are garments upon that which is inward; which also is the mystery of the Supernal Man, who is the innermost.

Zohar, Pekudei 4:2

However, when the Holy One, blessed be He, created this world, He created it after the pattern of the supernal world. All the aspects of the upper world he established in the lower, so that the two worlds should be firmly knitted together. Furthermore, the Holy One, when about to create the world, used the Torah as a copy, and also the Divine Name, which is the epitome of the Torah, and by it firmly established the world. By three energies is the world upheld, to wit, by Wisdom, Understanding, and Knowledge. So Scripture says: “The Lord by wisdom founded the earth, by understanding he established the heavens. By his knowledge the depths were broken up” (Prov. 3, 19-20). Observe that with the same three the Tabernacle was built, as it is written: “And I have filled him with the spirit of God, in wisdom and in understanding, and in knowledge” (Ex. 31, 3);

Zohar, Lech Lecha 5:9

FROM THY LAND: from that side of the inhabited world to which thou wast hitherto attached, AND FROM THY KINDRED, from that wisdom wherewith thou didst cast thy horoscope, noting the hour and second of thy birth and the star that was then in the ascendant,

Zohar, Beshalach 12:6

Now, what is “the way of the Tree of Life”? This is the great Matrona who is the way to the great and mighty Tree of Life. Concerning this it is written: “Behold the bed which is Solomon’s; the three score valiant men are about it, of the valiant of Israel” (S.S. 3, 7), namely, the Supernal Israel. “They all hold swords” (Ibid. 8),

Zohar, Terumah 6:8

See now. He who seeks a sinner takes him by the hand, and induces him to give up his evil way, such a one is elevated as none other can be, yea, even with three particular deserts, namely by his causing the “other side” to be subdued, by magnifying the glory of the Holy One, and by sustaining, through the merit of his good works, the very equilibrium of the worlds, both the upper and the lower spheres. Concerning such a man it is written: “My covenant was with him: life and peace.” He will be worthy to see his children’s children; he is worthy to enjoy this world and the world to come, and none of the lords of judgement shall retain any power whatsoever over him to chastise him, either in this world or in the world to come. He will pass through twelve gates (of the firmament), and none will hinder him. Concerning such a one it is written: “His seed shall be mighty upon earth, the generation of the upright shall be blessed… His righteousness endureth for ever. Unto the righteous there ariseth light in the darkness” (Ps. 112, 2-4).

Zohar, Mishpatim 3:172

This mystery may be further explained as follows. When the Holy One created the world, before any other thing was built this Name was built, as it is written: “Lift up your eyes on high and see: who hath created these? (Mi barah eleh)” (Isa. 40, 26). He created His Name in its perfection, and when He created “Eleh” He created it with all the hosts appertaining to it, as it is written: “Who bringeth out their host by number (be-mispar)” (Ibid.).

Zohar, Mishpatim 2:4

Rabbi Simeon replied: ‘O venerable companion! Should a man of thy learning ask this? This verse assuredly speaks of the soul of the Righteous One, teaching us that even though she may have to undergo transmigration in any of these, even in a manservant or maidservant or in any animal, yet “in it thou shalt do no manner of work”, or, what amounts to the same thing, “thou shalt not make him serve as a bondman”. But, old man, the difficulty is this.

Zohar, Balak 11:3

The answer is to be gathered from a remark of the Book of the Wisdom of King Solomon. There are three signs in a man: paleness is a sign of anger, talking is a sign of folly, and self-praise is a sign of ignorance.

Zohar, Mishpatim 3:164

Thus, then, it was with Perez, and with Boaz likewise. Obed was also thus. With regard to all of these, the tree emerged from the side of evil and was afterwards joined to the side of good, as we read that “Er, the firstborn of Judah, was wicked in the sight of the Lord” (Gen. 38, 7); so was Onan (Ibid. 9, 10); so also was Mahlon, although his evil was not so great. Thus, in all these there was a tincture of ill, from which, however, good eventually emerged; as it is written of David, their descendant: “goodly to look to”, “and the Lord was with him” (I Sam. 16, 12, 18). Thus the tree below was purified and remained so, so that “God ruled over the nations” (through the house of David).

Zohar, Vaetchanan 15:4

Note how diligent men should be to devote themselves to the service of their Master so as to win eternal life. Under the throne of the Holy King there are supernal chambers; and in that place of the throne there is fastened a mezuzah to deliver men from executioners of justice who are ready to assail them in the other world. Similarly did God do to Israel, giving them precepts of the Law which they may observe to deliver themselves from many assailants and accusers that are on the watch for men every day.’

Zohar, Yitro 15:19

If men but knew the wisdom of all that the Holy One, blessed be He, has planted in the earth, and the power of all that is to be found in the world, they would proclaim the power of their Lord in His great wisdom. But the Holy One has purposely hidden this wisdom from men, in order that they should not turn from His way by trusting in that wisdom alone, forgetting Him.”

Zohar, Mishpatim 3:147

and he is called “latter”, “last one” (ahron), as it says, “and if the last husband hate her” (Deut. 24, 3); “if the last husband die” (Ibid.). Now, why is the second husband of the divorced woman called “last” and not “second”?

Zohar, Chukat 4:3

“Wherein is no blemish” indicates the Shekinah.

Zohar, Miketz 5:19

inasmuch as once a man departs this world he can do no more, and it is useless for him to say, “Henceforward I am going to perform good acts”, for assuredly, “there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest”. If a man has not acquired merit in this world he will not acquire it any more in the other world, according to the dictum, “He who has not laid up provision for the journey from this world will have nothing to eat in the other world.” There are, moreover, certain good deeds the fruits of which a man enjoys in this world whilst the principal remains for his enjoyment in the world to come.

Zohar, Noach 13:1

R. Jose discoursed on the text: Cry thou with a shrill voice, oh daughter of Gallim! Hearken, oh Laish! Oh thou poor Anathoth! (Is. 10, 30). He said: ‘Our companions have already interpreted this verse in their own way, but in truth it refers to the Community of Israel, called “the daughter of springs” (Gallim), on the analogy of the expression, “A spring (gal) shut up” (S. S. 4, 12). The term “spring” has special reference to those streams that converge and flow into the Garden, as it is written, “Thy shoots are a garden (pardes) of pomegranates” (Ibid. 13).

Zohar, Balak 1:3

One day he performed his arts and took the bird, and it flew away but did not return. He was greatly distressed, until he saw it coming with a fiery flame following it and burning its wings. Then he saw strange things and became afraid of Israel. The name of that bird is known, but none can make use of it for magic arts with the same effect as Balak.

Zohar, Bamidbar 5:5

It is true that many men wake during the night, but this, too, is the work of the Tree of Life. This happens in accordance with what is written, “to see if there were any man of understanding that did seek after God” (Ibid. 14, 2); for thereby is removed any excuse that man might plead, saying: “Had I been in control of my soul in the night, I would have laboured in the study of the Law”.’ Said R. Judah: ‘This is rightly explained in regard to Israel; but what about the other nations to whom we see the same thing happens?’ R. Eleazar replied: ‘That is a good remark.’

Zohar, Vayakhel 5:13

This is a new thought, what we have just heard’, said his Companions. R. Abba then further discoursed as follows. ‘It is written, “Happy is he whose help is the God of Jacob, whose hope (sibro) is in the Lord his God” (Ps. 146, 5). Why “the God of Jacob”, and not “the God of Abraham”, or “the God of Isaac”? The reason is that Jacob placed his trust neither in his father nor in his mother when he fled from his brother and went on his way alone, penniless, as Scripture says, “for with my staff I passed over this Jordan” (Gen. 32, 11), but he put his trust in the Almighty, as it is written, “If God will be with me, and will keep me” (Ibid. 28, 20); and he made all his requests only to the Holy One, blessed be He, who granted them to him.

Zohar, Yitro 11:16

But the Messiah will discern persons by their odour, for of him it says: “His scent will be in the fear of the Lord, and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears” (Isa. 11, 3). These three judged without witnesses and without warning; all others must judge according to the law, and must decide by the word of witnesses. The wise who are adepts in physiognomical lore must warn men and provide healing for their souls. Blessed are they in this world, and blessed in the world to come.’

Zohar, Terumah 16:8

The word OMeR (speech) indicates the letters and paths which proceed from the Father1Hokmah. the Mother,2Binah. and the head which issues from them, who is the firstborn Son.3‘Tifereth. Aleph symbolizes the Father, and when it ascends and descends, the Mem unites itself with it, producing em, which signifies Mother; the resh is the Head (rosh =head), signifying Son. When these three unite the result is that they form “Word”, “Speech”. Thus the Father, the Mother, and the first born Son radiate one within the other in one union, which has its reign and duration upon the Sabbath. Thus all are united so as to become one, and therefore they hasten one to another that Omer, as a supernal reign, in order that all should be one.

Zohar, Introduction 12:23

Further, “He went down and smote the lion”: formerly when that stream flowed down to here below, Israel was free from care, offering peace-offerings and sin-offerings to atone for his soul; and from on high descended the image of a lion visible to all, crouching on his prey, consuming the offerings like a mighty giant. All the dogs kept themselves out of sight, fearing to venture abroad.

Zohar, Vaera 1:9

AND ELOHIM SPAKE UNTO MOSES AND HE SAID TO HIM I AM TETRAGRAMMATON. It is written above (v. 22): “And Moses said, Lord (Adonai), wherefore hast thou evil entreated this people?” What prophet could speak with such boldness as this save Moses, who knew that another and superior degree (viz. TETRAGRAMMATON) was awaiting him?

Zohar, Vayeshev 8:1

AND HIS BRETHREN WENT TO FEED THEIR FATHER’S FLOCK IN SHECHEM. R. Simeon said: The dots on the top of the particle eth in this sentence indicate that the Shekinah accompanied them by reason of their being a band of ten. (They were only ten because Joseph was not with them and Benjamin remained at home on account of his tender age.)

Zohar, Kedoshim 2:1

R. Isaac cited here the verse: “Ah land of the rustling of wings”, etc. (Isa. 18, 1). ‘When God’, he said, ‘came to create the world and reveal what was hidden in the depths and disclose light out of darkness, they were all wrapped in one another, and therefore light emerged from darkness and from the impenetrable came forth the profound. So, too, from good issues evil and from mercy issues judgement, and all are intertwined, the good impulse and the evil impulse, right and left, Israel and other peoples, white and black-all depend on one another.’

Zohar, Miketz 8:9

AND JOSEPH KNEW HIS BRETHREN. When they fell into his hands he had compassion on them, since he was completely virtuous. BUT THEY KNEW HIM NOT : these were Simeon and Levi, who came from the side of severity, and hence had no pity on him, inasmuch as all those imbued with severity take no pity on men when they fall into their hands.

Zohar, Nasso 1:4

At the precise moment of midnight the Left aspect bestirs itself again as before, the Divine Rose1i.e. the Shekinah. diffuses a sweet odour, and breaks forth into loud praise-giving, then ascends and rests Her head on the Left Arm, which is extended to receive Her.

Zohar, Shemot 13:47

The seventy years of the first exile corresponded to the seven years which it took to build the first Temple (I K. 6, 3-8). However, far be it from us to think that during that time the kingdom of Babylon had power in the heavens over Israel. The fact is that as long as the Temple stood there was a bright light descending from the Supernal Mother, but as soon as it was destroyed, through Israel’s sin, and the kingdom of Babylon got the upper hand, that light was covered up and darkness prevailed here below and the angels below ceased from giving out light,

Zohar, Beshalach 15:19

AND SPAKE, SAYING.: this repetition denotes that it is to be sung in all generations, in order that it should never be forgotten, for he who is worthy to sing this song in this world shall be worthy to sing it in the world to come, and to declare praises with it in the days of the Messiah, when the Community of Israel will rejoice in the Holy One. “Saying” means saying at the time of the Exodus, saying when Israel was in the Holy Land, saying in exile, saying when Israel will be redeemed, saying in the world to come.

Zohar, Nasso 14:1

Hence the teaching: A priest who has no wife is forbidden to perform the service, as it is written, “and he shall make atonement for himself and for his house״.’

Zohar, Noach 10:5

They cling to these two (Chochman and Binah). While the one, the best of craftsmen, (on who all Mochin depend) does not reside among them, they do not enter among the holy books. Because all those who do not have residing among them are not written in the 'Books of Memories.' Therefore, they are erased from the 'Book of Life' and have no share in it. As it is written: "Let them be blotted out of the book of the living, and not be written with the righteous" (Tehilim 69:28).

Zohar, Vayigash 8:12

“And it was so, when Elijah heard it, that he wrapped his face in his mantle…. And, behold, there came a voice unto him, and said: What doest thou here, Elijah? And he said: I have been very jealous for the Lord” (Ibid. 19, 11-13). God said to him: “How long wilt thou continue to be jealous for me? Thou hast already closed fast the gate so as to secure thyself from death, and the world will not be able to endure thee.” Elijah replied: “for the children have forsaken thy covenant, etc.” (Ibid. 14). The Holy One then said to him: “As thou livest, in whatever place the rite of the holy covenant (i.e. circumcision) will be performed, thou wilt be present.” It is for this reason that at every performance of that rite a chair is set aside for Elijah, who is always there present.

Zohar, Bechukotai 1:10

Why all this? “That you might know the righteous deeds of the Lord”, all those kindnesses that I did to you when you kept hold on Me, and I allowed nothing in the world to dominate you and neither the higher nor lower wrath nor the evil species were able to touch you.

Zohar

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