Zohar, Introduction 10:12

A time of grace was then granted to him, and he went forth from thence trembling, with tears running from his eyes, saying as he wept, ‘Happy is the portion of the righteous in that world and happy is the portion of the son of Yohai who has merited such glory. It is concerning such as he that it is written, “That I may cause those who love me to inherit a lasting possession; and their treasures will I fill” (Prov. 8, 21.)’

Zohar, Miketz 4:15

As R. Hiya and R. Jose were one day walking together, the latter said: ‘I often puzzle over the language of Solomon in the book of Ecclesiastes, which I find exceedingly obscure;

Zohar, Shemot 13:14

In that place the effigies are woven of all the nations who band together against Israel. The Messiah enters that abode, lifts up his eyes and beholds the Fathers (Patriarchs) visiting the ruins of God’s Sanctuary. He perceives mother Rachel, with tears upon her face; the Holy One, blessed be He, tries to comfort her, but she refuses to be comforted (Jer. 31, 14). Then the Messiah lifts up his voice and weeps, and the whole Garden of Eden quakes, and all the righteous and saints who are there break out in crying and lamentation with him.

Zohar, Lech Lecha 10:24

It is then written, "And when Abram heard that his brother was taken captive..." (Gen. 14:14). "And when Abram heard" refers to the soul which remained purified in the body. "That his brother was taken captive" refers to the Evil Inclination, which was taken captive among the wicked by their innumerable sins. "And he armed his trained servants, born in his own house," means the righteous men who learn Torah and are the limbs of the body, armed to join him. They number three hundred and eighteen - 248 limbs of the body and seventy that belong to the secret of the soul. The soul comes from (the Seven Sefirot of Zeir Anpin). He was armed with all these to confront those sinners to make them repent and atone for their sins.

Zohar, Shmini 3:8

And if it happens that a sinful Israelite falls into the hand of another Israelite sinner, this is that they may both be punished and be purified by their punishment.’ Said R. Eleazar: ‘Whence do you derive all this?’

Zohar, Terumah 10:21

At the hour when the Song of the Sea is recited the Community of Israel is crowned with the crown wherewith the Holy One, in the time that is to be, will crown the King Messiah. That crown is engraved with Holy Names, those same Names which glittered as crowns of fire upon the head of the Holy One Himself on the day when Israel crossed the Sea and Pharaoh and his hosts were drowned therein. Therefore that song must be recited with special devoutness, and he who is able to recite this hymn in the present world will be found worthy to behold King Messiah in the hour of His crowning and to sing then this song of redemption. All this is beyond dispute.

Zohar, Shemot 7:1

Said R. Simeon:1This paragraph belongs to the Tosefta (and is not found in our Hebrew text of the Zohar proper). We open our eyes And straightway behold. The holy chariot’s Swift-rolling wheels.. Voices of song. Making lovely the air, A joy to the heart, A grace to the ear. Thousand on thousand. To trembling now fall. As they sing and rejoice. From below to above.

Zohar, Achrei Mot 4:2

The Torah calls aloud to them, but none inclines his ear.

Zohar, Noach 8:1

R. Eleazar went to see R. Jose, the son of R. Simeon, the son of Lakunia, his father-in-law. The latter, as soon as he saw him, spread out for him a carpet under a canopy, on which they sat down. He asked his son-in-law, ‘Did you happen to hear from your father the interpretation of the verse: The Lord hath done that which he devised, he hath performed his word that he commanded in the days of old (Lam. 2, 17)?’

Zohar, Shemot 13:29

As soon as he is crowned, the Holy One will take him and kiss him as before. All the holy multitude and the whole holy army will surround him and will bestow upon him many wonderful gifts, and he will be adorned by them all.

Zohar, Emor 11:2

For he who discharges his seed into a vessel that is not fitting spoils his seed; and if this is the case with ordinary men, how much more so with the priest who is the counterpart on earth of the supernal holiness.

Zohar, Beshalach 12:1

R. Hiya applied to the Community of Israel the verse: “She is like the merchant’s ship; she bringeth her food from afar” (Prov. 31, 14). ‘The Community of Israel’, he said, ‘indeed brings her salvation from afar, to wit, from a certain grade that rests upon her, through which are transmitted all the streams that flow into the sea. To this grade they return, to be emptied into the sea once more, so that there should be a perpetual flow,

Zohar, Beshalach 6:1

AND PHARAOH DREW NEAR. Said R. Jose: It has been pointed out that the word hikrib (drew near, lit. brought near) is in the causative form, signifying that he brought the Israelites near to God by repentance.

Zohar, Noach 13:9

R. Hiya said: ‘Why did not Noah, being a righteous man, cause death to vanish from the world? The reason is that the scum of the serpent had not yet been removed from the world, and further, that his generation did not believe in the Holy One, blessed be He, and all of them clung to the “lower leaves of the tree”, and were clothed with an unclean spirit.

Zohar, Bereshit 11:8

The celestial Hayyoth are all comprised in the “firmament of the heaven”, and are referred to in the words “let there be lights in the firmament of the heaven”, “and they shall be for lights in the firmament of the heaven”. They are all suspended in that firmament. But there is also a firmament above the heavens of which it is written, “and a likeness upon the heads of the Hayyah, a firmament like the ice, etc.” (Ezek. 1, 22).

Zohar, Pekudei 2:4

“in the sight of the sons of men”, inasmuch as it is the functioning of this light that makes possible the existence of mankind, who are sustained by it despite the fact that the light itself is stored away. Again, “which thou hast wrought”, viz. as a medium for the construction of the world according to an orderly plan;

Zohar, Beshalach 6:2

So the Scripture says elsewhere, “O Lord, they have visited thee in trouble, they have poured out prayer when thy chastisement was upon them” (Isa. 26, 16), i.e. Israel do not turn to the Almighty when they are at ease, but only when they are “in trouble”; when He chastises them, then “they pour out prayer”. They are like the dove in the story which took refuge from a hawk in the cleft of a rock and found a serpent there. They drew nigh unto the sea; but when they beheld how stormy it was, and how its waves roared and broke, fear overtook them. Then they looked back, and lo! there was Pharaoh with all his hosts and their manifold weapons! Their fear increased at this sight, and their terror knew no bounds. Then “they cried”. Thus they came near to their heavenly Father, whose aid they invoked; and of this Pharaoh was indirectly the cause.’

Zohar, Bereshit 15:6

Sometimes, even when they all three agree to condemn, there comes the right hand which is outstretched to receive those that repent; this is the Tetragrammaton, and it is also the Shekinah, which is called “right hand”, from the side of Hesed (kindness). When a man repents, this hand saves him from punishment. But when the Cause which is above all causes condemns, then “there is none that delivers from my hand”.’

Zohar, Emor 15:2

When God came to give the Law to Israel, before doing so He summoned the children of Esau and said to them: Do you desire to accept the Law?1v. T. B. Abodah Zara, 2b. At that moment the earth quaked and was fain to enter into the cavern of the great deep. She said: Sovereign of the Universe, is that which was a plaything of delight for two thousand years before the universe was created to be presented to the uncircumcised who are not stamped with thy covenant?

Zohar, Yitro 3:2

“to the mountain of the Lord”, i.e. the God of Abraham, who said: “In the mount of the Lord it shall be seen” (Gen. 22, 14); for as the mountain is free to all to ascend, so is this holy place open to receive all comers. The verse continues: “to the house of the God of Jacob”, because Jacob called the same place “a house of God” (Ibid. 28, 17).

Zohar, Emor 11:4

And because God is served by the hand of the priest, who is holy, the priest is served by one who is sanctified by his purity, to wit, the Levite. The ordinary man, too, is served1i.e. should have water poured over his hands, v. Shulcan Aruch. by one who has already sanctified himself, and thus Israel are set apart in holiness to serve the Holy One, blessed be He.’

Zohar, Vayigash 7:8

R. Hizkiah said: ‘It is written in one Psalm: “A song of ascents. Unto thee I lift up mine eyes, O thou that art enthroned in the heavens” (Ps. 123, 1), and in another Psalm it is written: “I will lift up mine eyes unto the mountains” (Ibid. 121, 1). The difference has been expounded as follows. The latter speaks of heaven, whereas the former speaks of earth. Thus, “I will lift mine eyes unto the mountains”, to wit, to the heavens above in order to draw down blessing from on high to below, to draw down blessings from those exalted mountains toward the Community of Israel; but then: “Unto thee I lift up mine eyes”, in hoping and waiting for those blessings that descend from thence to here below.

Zohar, Bereshit 18:7

Each and every measurement (that Malchut measures) is called a world (i.e. it is a grade of its own). Every one is a Yud and a Vav, a size and a measurement. The Vav is the weight (of light) and the Yud is the measurement of it. The size of the measurement is five cubits long and five cubits wide. This corresponds to the size of every firmament, which is five hundred parasangs long and five hundred parasangs wide. This is (the secret of) the two Hei's (in the Four Letter Name).

Zohar, Balak 14:6

Now David saw that all the windows and all the gates of heaven were opened to the poor man, and there was no other to whose prayer God gave ear so readily, so he made himself a poor man and a beggar, he stripped himself of his royal garment and sat on the ground like a beggar and uttered his prayer. Hence it says, “A prayer of David. Bow down thine ear, O Lord, and answer me”; why? “for I am poor and needy” (Ps. 86, 1). Said the Almighty to him: David, art thou not a king, the ruler over mighty kings, and thou makest thyself a pauper and a beggar? Straightway he gave his prayer another turn, and leaving the pose of a pauper he said: “Preserve my soul, for I am pious”; and in truth, all these features were in David.

Zohar, Bereshit 17:1

Prayer which is not whole-hearted is pursued by numbers of destructive angels, according to the Scriptural expression: “all her pursuers have overtaken her, etc.” (Lam. 1, 3).Therefore it is well to preface one’s prayer with the verse, “but he is merciful and forgiveth iniquity, etc.” (Ps. 78, 38). The word “iniquity” signifies Samael, who is the serpent; “he will not destroy” signifies the destroyer; “he turneth his anger away” refers to the demon Af (anger); “and doth not stir up all his wrath” refers to the demon Hemah (wrath). To these powers are attached many destructive angels, which are under seven chiefs with seventy under-chiefs, dispersed in every firmament, and under them are myriads of others.

Zohar, Toldot 5:11

In the name of Rabbi Shalom, Rabbi Yehuda said that if that is true, what about the Leviathan and the bull, as it is written, "Surely the mountains bring him forth food" (Iyov 40:20). Rabbi Yosi said that it is also written, "On that day, Hashem with His sore and great and strong sword will punish Leviathan the flying serpent, and the Leviathan that crooked serpent; and He will slay the crocodile that is in the sea" (Isaiah 27:1). This was said thrice, to hint at the kingdom. Rabbi Tanchum added that there is nothing to reveal in addition to what the wise men said. This is assuredly so.

Zohar, Vayeshev 3:2

But, you may ask, is not a man often punished by God undeservedly? The answer is, as has been affirmed, that when suffering befalls a righteous man, it is on account of the love which God bears to him. He crushes his body in order to give more power to his soul, so that He may draw him nearer in love.

Zohar, Yitro 1:6

Indeed, this “spreading of hands” has a profound symbolical significance. When a man spreads out his hands and lifts them up in prayer and supplication, he may be said to glorify the Holy One in various ways. He symbolically1Because the pair of hands contain ten fingers. the ten Words (Sefiroth), thereby unifying the whole and duly blessing the Holy Name. He also, as it were, unites the inner Chariots and the outer Chariots, so that the Holy Name may be blessed from all sides, and all become one, both that which is above and that which is below.

Zohar, Bereshit 13:4

They carried Jacob to the Holy Land in his entire body, because he is the body. But for Joseph, only his bones and not his body. Why? Because the bones are the hosts and legions of above and they all emerge from that Righteousness. (Yosef) the Righteous was called by the name Tzva'ot (Eng. 'hosts'). Why? Because all the hosts and legions above emerge from him. Because of this, the bones, which are the hosts, were taken to the Holy Land.

Zohar, Korach 1:4

TOOK. What did he take? He took an evil counsel for himself. If one runs after that which is not his, it flies from him, and what is more, he loses his own as well. So Korah pursued that which was not his, and he lost his own without obtaining the other.

Zohar, Behar 9:1

As R. Jose and R. Hiya were once travelling together, they saw in front of them two other men going along. They saw a man come up to them and say, I beg of you, give me some food, if only a piece of bread, because for two days I have been wandering in the wilderness without tasting anything. One of the two men thereupon took out the food which he had brought with him for the journey and gave him to eat and drink. Said his companion to him: ‘What will you do for food, for I am going to eat my own?’ He replied: ‘Do I want to eat yours?’ The poor man ate up all that he had save some bread, and this he gave him for the road.

Zohar, Pinchas 12:4

Now when Phineas rose up against the adulterers, when he saw all the hosts of the tribe of Simeon gathering around him, his soul fled from him, and then two souls which were flying about naked joined it and they all became one and thus united entered into him, so that he took the place of Nadab and Abihu to become high priest,

Zohar, Emor 13:7

Therefore the priest must above all others be complete and not show any blemish, and therefore the Scripture warns the priests saying, “whoever of thy seed hath a blemish”, etc.’

Zohar, Vayera 15:3

The perfect example is given by Moses, who as soon as the Holy One said to him, “they have turned aside quickly out of the way… they have made them a molten calf, and have worshipped it” (Ex. 32, 8), straightaway “besought the Lord his God, etc.” (Ibid. 11), concluding with the words “and if not, blot me, I pray thee, out of thy book which thou hast written” (Ibid. 32). And although the whole people had sinned, he did not stir from his place until God said: “I have pardoned according to thy word.”

Zohar, Toldot 8:3

We have learned that the gathering of the exiles preceded the raising of the dead by forty years, as it is written, "And Isaac was forty years old." What is to be made of these forty years? According to Rav Kahana, Rabbi Broka said, How many troubles, how many wars waged against the children of Yisrael will there be from the gathering of the exiles until the resurrection of the dead. He who escapes them is happy, as it is written, "And at that time your people shall be delivered, every one who shall be found written in the book" (Daniel 12:1). Rabbi Yehuda said that this teaches us, "Many shall purify themselves, and make themselves white, and be tried" (Ibid. 10). Rabbi Yitzchak added, "and will refine them as silver is refined, and will try them as gold is tried" (Zecharyah. 13:9). During these very days, there will be days when people will say, "I have no pleasure in them" (Kohelet 12:1). And from the time the troubles disappear until the resurrection of the dead there will be forty years.

Zohar, Yitro 15:17

Presently the serpent reappeared and we saw that it was dripping blood. Again it entered the opening of the millstone. After a short time a man with two heads issued from the opening, with the serpent wound about his neck. Three times he entered the opening of the millstone and emerged again, saying: “Chameleon, chameleon, woe to his mother who brought him there!”

Zohar, Introduction 12:29

Immediately “He went down to him with a rod”, i.e. He judged him rigidly, “and plucked the spear out of the Egyptian’s hand,” for from that moment he lost it and never more regained it. “And slew him with his spear,” i.e. through the sin of smiting the rock with that rod he died without entering the Holy Land, and thereby that illumination was withheld from Israel.

Zohar, Bereshit 8:18

But of the issuing forth of the likeness of man which comprises all the other likenesses it is written, “fruit tree yielding fruit after its kind, the seed of which is in it on the earth”. It produces no seed save for propagation. The term “in it” should be noticed. It teaches us that man may not emit his seed idly.

Zohar, Bereshit 4:1

NOW THE EARTH HAD BEEN VOID AND WITHOUT FORM. The word hoithah (was), being a pluperfect, implies that the earth had been previously. There was snow in the midst of water, from the action of which was produced a slime. Then a mighty fire beat upon it and produced in it a refuse. So it was transformed and became Tohu (chaos), the abode of slime, the nest of refuse, and also Bohu (formlessness), the finer part which was sifted from the Tohu and rested on it. The word “darkness” in the text alludes to this mighty fire. This darkness covered the Tohu, namely the refuse, and was buoyed up by it.

Zohar, Vayera 1:4

When man sinned, the earth was cursed, and all these good things left it, as it is written, “cursed is the earth for thy sake” (Gen. 3, 17), and again, “when thou tillest the ground it shall not give its strength to thee” (Ibid. 4, 12), and again, “thorns and thistles it shall bring forth to thee” (Ibid. 3, 18).

Zohar, Beshalach 14:9

AND ISRAEL SAW THE GREAT HAND… AND THE PEOPLE FEARED THE LORD AND BELIEVED IN THE LORD AND MOSES HIS SERVANT. First they are called “Israel” and then “people”; why? R. Judah said: ‘Israel here refers to the patriarch Jacob, who, having come with his children to Egypt, and having suffered the bitterness of exile with them, now actually saw, although he was dead, the vengeance wrought by the Holy One, blessed be He.

Zohar, Noach 8:4

From the day when the Temple was built, the Holy One, blessed be He, used to contemplate it fondly, and every time He came to the sanctuary, He used to put on the purple cloak we have mentioned. But when Israel sinned, and provoked their King, the Temple was destroyed, and the mantle was rent.

Zohar, Vayakhel 14:15

Hence, for those men of wisdom the proper time for that function is when that holy and exalted spirit is diffused around them, since that same spirit draws after it in its descent here below all the holy souls, so that by its means the exalted saints transmit to their offspring those holy souls.

Zohar, Bamidbar 1:13

Now it has been laid down that the heavenly blessing does not rest on anything enumerated. How, then, is it that the Israelites were enumerated? Because the enumeration was by means of a ransom taken from them. The Israelites were thus first blessed, then their ransoms were counted, and that was followed again by a blessing given to them. The blessings, before and after, were a shield against death, which is ready to attack wherever there is enumeration.

Zohar, Vayakhel 6:3

On the second day He created the firmament to divide the waters from the waters, and in doing so He stipulated that they should separate between defilement and purity on behalf of Israel and be to them a means of cleansing, and so it was.

Zohar, Lech Lecha 19:3

As soon as Abram saw that this was in Lot’s mind, straightway HE SAID TO LOT… SEPARATE THYSELF, I PRAY THEE, FROM ME; as if to say, thou art not worthy to associate with me. So Abram separated from him and refused to accompany or join him, since whoever associates with a sinner eventually follows in his footsteps and so brings punishment upon himself.

Zohar, Introduction 6:15

Then appeared the letter Daleth as well as the letter Gimel and put forth similar claims. The Lord gave them a similar reply, saying: It should suffice you to remain side by side together, since “the poor will not cease from the land” (Deut. 15, 11), who will thus need benevolence. For the Daleth signifies poverty (Dalluth) and the Gimel beneficence (Gemul). Therefore separate not from each other, and let it suffice you that one maintains the other.

Zohar, Miketz 9:10

The Judean remarked: ‘It bears also the meaning of peace.’ R. Jose replied: ‘Assuredly it is so.’ The Judean then joined him and began to discourse on the text: He that tilleth the ground shall have plenty of bread; but he that followeth after vain things shall have poverty enough (Prov. 33, 19). ‘This verse’, he said, ‘presents a difficultv. For can it be supposed that King Solomon, the wisest man in the world, would have said that it behoves a man to devote himself to the tilling of the ground and to neglect the life everlasting?

Zohar, Miketz 2:13

SEVEN EARS OF CORN. R. Judah said: ‘The first seven ears were good, as they came from the right side, of which it is written “that it was good” (Gen. 1, 4), and the second seven were ill, as being lower than the others; the first ones proceeded from the side of purity, and the others from the side of impurity. They all symbolized two series of grades corresponding with each other; and Pharaoh saw them all in his dream.

Zohar, Pinchas 2:2

Said R. Simeon: ‘If a man receives a soul in the course of its transmigration and it does not properly fit into him, he as it were belies his trust to the King, and I apply to him the verse: “If he find something lost and deny it and swear falsely” (Lev. 6, 3).

Zohar

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