Zohar, Vayakhel 12:10

“With a fire flashing up” indicates the fire of rigorous judgement that never departs from it. “And a brightness was round about it”: that is, although it is all that has been described, yet “a brightness was round about it”. From here we learn that, although it is the very region of defilement, yet it is surrounded by a certain brightness, and hence we may not thrust it completely out; it possesses an aspect of holiness, and hence should not be treated with contempt, but should be allowed a part in the side of holiness.

Zohar, Vayishlach 1:18

Such a man is better than he who “playeth the man of rank”, who has a high opinion of himself, twirls his hair and is full of conceit, as already mentioned above, but “lacketh bread”, to wit, the true faith, which is referred to as “the bread of his God” (Lev. 21, 22) (Ibid. 6).

Zohar, Mishpatim 3:57

The second is called “her raiment”: the King’s garment which is spread over the soul and protects her always, another emanation of light.

Zohar, Vayakhel 1:11

At that moment the two first tables of stone became too heavy for Moses’ hands, as already stated elsewhere, and dropped from them and broke. The reason was that the letters of the tables of stone flew away.

Zohar, Noach 12:2

The Holy One, blessed be He, said to Daniel, “Thou shalt go towards the end, and wilt rest” (Dan. 12, 13). Daniel asked: “Rest in this world or in the next world?” “Rest in the next world”, was the answer (cf. “They will rest in their beds”, Is. 57, 2), “and thou shalt stand up to thy lot at the end of days”. Daniel asked, “Shall I be among the resurrected or not?” God answered, “And thou wilt stand up.” Daniel then said, “I know full well that the dead will rise up in various classes, some righteous and some wicked, but I do not know among whom I shall be found.” God answered, “To thy lot.” Daniel then said, “As there is a right end and a left end, I do not know whether I shall go to the right end (I’qets hayamin) or to the end of days (I’qets hayamim).” The answer was, “To the end of the right (I’qets hayamin).”

Zohar, Vayikra 6:3

He replied: ‘It does not say here “offering” (korban), but “sacrifices” (zibehe). It is for this reason that the sacrifices were killed on the north side of the altar, because that is the side of Geburah, which is designated Elohim, the purpose being to soften and break the spirit of severity, so that mercy may obtain the upper hand. It is meet, therefore, that a man should stand by the altar with a contrite spirit and repent of his misdeeds so that that stern spirit may be softened and mercy prevail over severity.’

Zohar, Behar 1:2

When night enters and the gates are closed, the lower judgements are aroused in the world, and asses, she-asses and dogs wander about; that is to say, the asses of their own accord, but the she-asses and dogs only if human beings practise sorceries with them. Then all men sleep, and a fire is kindled on the lower altar without [the curtain].

Zohar, Chukat 4:2

“Without spot” symbolizes lenient judgement.

Zohar, Bamidbar 3:3

Michael was on the right, Gabriel on the left, Uriel in front, and Raphael behind, while the Shekinah was hovering over them all. Thus there were two on each side with the Shekinah in the centre. This model was followed here below, namely, two on either side with YH in the centre;

Zohar, Vayishlach 3:22

According to another exposition, the term “a prayer” is an allusion to Moses; “of the poor” to David; “when he fainteth” (ya’atoj = is covered) to the moon when it is hidden and the sun is concealed from it.

Zohar, Introduction 4:5

And once MI became combined with ELeH, the name remained for all time. And upon this secret the world is built.” Elijah then flew away and vanished out of my sight. And it is from him that I became possessed of this profound mystery.’ R. Eleazar and all the companions came and prostrated themselves before him, weeping for joy and saying, ‘If we had come into the world only to hear this we should have been content.’

Zohar, Bereshit 18:6

Indeed, this stone is the construction for all the worlds. Because of this, "But you shall have a perfect and just weight (lit. 'stone')..." (Devarim 25:15). She is a measurement between each and every Sefirah, and every Sefirah amounts with her to ten (Sefirot). Her size is the letter Vav. Through her, every cubit between each and every Sefirah becomes ten cubits. This is the secret of the verse: "Ten cubits shall be the length of a board" (Shemot 26:16) and between them all, she (adds up to) 100 (Sefirot). She is ten between every Sefirah and ten multiplied by ten totals one hundred, and when me'ah (Eng. 'one hundred') is reversed, (it is) amah (Eng. 'a cubit').

Zohar, Achrei Mot 4:3

Mark now that in future generations the Torah will be forgotten, and there will be none to close and open. Alas for that generation! There will be no generation like the present until the Messiah comes and knowledge shall be diffused throughout the world.

Zohar, Vayera 8:5

Hence the prophet proclaims: “A son honoureth his father, and a servant his master”, as much as to say, “but ye Israel my children, ye feel ashamed to declare that I am your father or that ye are my servants”. Hence the verse proceeds: “If then I be a father, where is my honour?” (Mal. 1, 6). So when it says of Isaac, “And lo, a son”, it means, “truly a son, a son proper, not an Ishmael, but a son who will pay due respect and honour to his father”.

Zohar, Vayigash 10:7

so that the voice was heard in the height of heights. Therefore, too, Rachel wept for her children; she “refused to be comforted for her children, because he is not”. It is not written “they are not” (einam), but “he is not” (einennu), which is an allusion to her Spouse; for if her Spouse were present with her, she would let herself be comforted for them, as they would not remain then in exile; but her Spouse not being with her she cannot be comforted.

Zohar, Mishpatim 3:38

Many admonitions to mankind are contained in these verses, and truly much good and excellent advice is to be found in all the words of the Torah, for they are all true and lead to further truth and are comprehended as such by the wise who know that path and walk therein. When the Holy One, blessed be He, came to create the world, it pleased Him to form all the souls which were destined to be allotted to the children of men, and each was shaped before him in the very outline of the body she was afterwards to inhabit. He examined each one, and saw that some of them would corrupt their ways in the world.

Zohar, Korach 5:3

So here, when Moses saw wrath impending he at once told Aaron, who was the “friend” of the Matrona, to take the incense, which increases peace in the world and binds the knot of faith, which is the joy of higher and lower and effects the removal of wrath.

Zohar, Bereshit 6:15

“Separation” is thus associated with the second, which is symbolic of the left, at its first impetus, when it first enters on a quarrel in wrath and violence, giving birth to Gehinnom before the fury subsides. It was on the second that, before the discord was allayed, the Gehinnom was created. Then also were created all the angels who revolted against their Master, and whom the fire of the Gehinnom consumed and destroyed; likewise all those others who vanish away and do not endure and are consumed by fire.

Zohar, Toldot 1:1

R. Hiya once discoursed on the text: Who can express the mighty acts of the Lord, or make all his praise to be heard? (Ps. 106, 2). ‘When God’, he said, ‘resolved to create the world, He used the Torah as the plan both of the whole and the parts. Hence Scripture says: “Then I was by him as a nursling, and I was daily all delight” (Prov. 8, 30), where the word ‘amon (nursling) may also be read ‘oman (architect, designer).

Zohar, Lech Lecha 17:7

For nefesh is the lowest stirring to which the body cleaves, like the dark light at the bottom of the candle-flame which clings to the wick and exists only through it. When fully kindled it becomes a throne for the white light above it.

Zohar, Introduction 14:8

David, after his affair with Uriah, was in great fear. Duma entered into the presence of the Holy One, blessed be He, and said: “O Lord of the universe, it is written in the Torah: ‘And the man that committeth adultery with another man’s wife, etc.’ (Lev. 20, 10), and it is also written ‘And with thy neighbour’s wife, etc.’ (Ibid. 18, 20). Now, David has misused the sign of the holy covenant; what shall be done to him?” Said the Holy One, blessed be His name: “David is pure, and the holy covenant remains untouched inasmuch as at the creation of the world it was revealed before Me that Bath-Sheba was assigned to him.”

Zohar, Shmini 6:7

R. Judah and R. Isaac were once going from Be Merunia to Sepphoris, and with them was a youth leading an ass, on which was a jar of honey. Said R. Judah: ‘Let us discourse on the Torah as we go.’

Zohar, Mishpatim 3:181

All this will be caused by those who suffered their fount to fail and produced no fruit here, having no wish to maintain the Holy Covenant. It is they who cause all this and all the transmigrations of which I spake.’ The old man was silent for a moment, and the companions wondered, not knowing whether it was day or night, whether they stood on their heads or their feet.

Zohar, Vayera 6:20

Moreover, there was a spring of water under that very tree, and when a man came who required immediate immersion, the waters rose and also the branches of the tree: and that was a sign for Abraham that that man needed immersion forthwith. On other occasions the water dried up: this was a sign to Abraham that that man could not be purified before the lapse of seven days.

Zohar, Vayishlach 6:4

Israel’s light, on the other hand, will come little by little, until they will become strong. God will illumine them forever. All then will ask: “Who is she that looketh forth like the dawn”, this being a reference to the first tiny streak of the dawn, then “fair as the moon”, the light of the moon being stronger than that of the dawn, and then “clear as the sun”, that is, a still stronger light, and finally “terrible as an army with banners”, expressive of the light in its full strength.

Zohar, Miketz 2:15

For, as we have learnt, what a man is shown in a dream corresponds to his own character, and his soul ascends just so far as to obtain for him the information suitable for his grade. Pharaoh thus saw as far as he was permitted to, see and no more.’

Zohar, Pinchas 15:6

I said to him: If all suffered alike, I could understand, but we see a righteous man in one place who is sick and suffering, and a righteous man in another who enjoys all the good things of the world. He replied: One or two of them are enough, since God does not desire to smite all of them, just as it is sufficient to let blood from one arm;

Zohar, Nasso 15:7

Only the priest is empowered to pronounce the blessing, and no other, since he is under Hesed (Grace) and is called Hasid (grace-endowed), and it is said, “and Thy hasidim shall bless thee (yevarehu-Koh)” (Ps. 149, 10), to wit, they will cause KoH to join in the blessing. ON THIS WISE YE SHALL BLESS: to wit, by the ineffable Name and in the holy tongue.’

Zohar, Shemot 15:2

He then discoursed on the verse: To the musician. Upon the hind of the morning. A song of David (Ps. XXII, I). ‘When the face of the east lightens’, he said, ‘and the darkness of the night is dispersed, an angel appears in the east, and from the south he draws a thread of light, and then the sun comes forth and, throwing open the casements of the sky, illumines the world.

Zohar, Lech Lecha 15:2

Then, PHARAOH CALLED ABRAM, ETC. What gave him this idea, seeing that God did not say anything to him as He did later to Abimelech, as when He said, “And now restore the man’s wife, for he is a prophet”, etc. (Gen. 20, 7)?’

Zohar, Shemot 7:4

The Lords of the right hand. Who see and perceive. And eighteen thousand Angelic companions. Fearlessly sing. And trumpets ring forth. And a trembling begins.

Zohar, Nasso 13:2

There is a teaching: Whoever emerges from the stage of fear and robes himself in humility, attains thereby a higher degree, as it says, “The fear of the Lord is the heel of humility”1E.V. “The reward of humility and the fear of the Lord is…”. (Prov. 22, 4). Whoever is possessed of the fear of Heaven is rewarded with humility, and he who is possessed of humility is rewarded with the state of grace; so that fear of the Heaven leads to both of these.

Zohar, Bereshit 1:2

From the most concealed of all concealed things, from the secret of the Endlessness Light, emanated two faces: One cleaved and the other did not cleave. Its atmosphere was unknown until forceful blows split Atik, and a concealed supernal point shone. Beyond this point, nothing is knowable and, because of this, it is called by the name Beginning, which means the first of the sayings.

Zohar, Yitro 1:28

Once, for example, R. Eleazar was walking along accompanied by R. Hezekiah, when they came across a snake. R. Hezekiah was about to kill it, but R. Eleazar said: ‘Nay, leave it alone, do not kill it! ‘ Said R. Hezekiah to him: ‘But is it not a noxious creature which kills people?’ To which R. Eleazar replied: ‘It is written :”Doth the serpent bite without enchantment? (lit. whispering)” (Eccl. 10, 11). The serpent does not bite unless it be whispered to from above and commanded to kill some one,

Zohar, Vaera 5:2

But this general knowledge of God must lead on to a particular knowledge of Him. This is the inner meaning of man being “male and female together,’.

Zohar, Mishpatim 3:18

And what becomes of these souls? In ancient books it is written that some of them become the souls of pious Gentiles and scholarly bastards of Jewish origin, who, because of their learning, are of a higher merit than even a high priest who has no divine knowledge, although by virtue of his office he enters into the Holy of Holies.’ The old man here stopped and wept for a moment. The two companions were astonished but said nothing,

Zohar, Terumah 13:7

However, although they “take” Her (the Shekinah), they may do so only when her Spouse specially grants permission, and only in accordance with His will, in order that He may be worshipped in love. This is realized daily in the corporate liturgical services of Israel. Or “from them”, again, can refer to the six supernal grades; or to the Seasons and Sabbaths. It amounts all to the same thing.

Zohar, Shmini 3:2

Said R. Eleazar: ‘Is God so particular with the righteous?’ He replied: ‘Verily He is, and He takes note of all their errors, and desires to raise their holiness to a still higher level. This ass has been tormented because it did not guard my holiness, and this snake was a divine messenger. And how many agents has the Almighty, even beasts of the field and even idolaters, as it says, “The Lord shall bring a nation against thee from far, from the ends of the earth” (Deut. 28, 49).’

Zohar, Shemot 2:4

as it is written: “Behold, their heroes (angels) cried without, the angels of peace weeped bitterly” (Isa. 33, 7); “by the rivers of Babylon, there we sat down, yea, we wept, when we remembered Zion” (Ps. 137, 1): yea truly, all joined in the lamentation. They who had been brought up in royal luxury

Zohar, Shemot 10:5

Symbolically, the former is represented by “sweet, clear water”; the latter by “bitter water that causes the curse” (Num. 5, 18). The decision concerning children, life, and livelihood, however, is not entrusted either to the “Temple of Acquittal” or to that of “Accusation” (being dependent on mazzal).

Zohar, Mishpatim 3:11

And “a priest’s daughter married unto a stranger” refers to the holy soul which emanates from a supernal region and enters into the hidden part of the Tree of Life. And when the breath of the supernal Priest has breathed souls into that Tree, those souls fly away from there and enter a certain treasure-house.

Zohar, Vayishlach 2:19

Contrariwise, those who are impure are brought into contact with impurity and become more impure, and of such it is written: “he is unclean; he shall dwell alone; without the camp shall his dwelling be” (Lev. 13, 46); for impurity calls unto impurity, as it says: “and he shall cry unclean, unclean” (Ibid. 45), where the text admits of the rendering, “and unclean calls to unclean”, that is, seeks out its own kind.’

Zohar, Terumah 9:10

However, although the evening prayer is not legally obligatory, yet it has a protective influence against the terrors of the night, against the fear of Gehenna, for at night the wicked receive a punishment double that which is executed upon them by day. Therefore the Israelites introduce the evening prayer for weekdays with the verses: “And he is merciful, he forgiveth iniquity, and destroyeth not: yea, many a time he turneth his anger away, and doth not stir up all his wrath” (Ps. 78, 28). This is recited because of the fear of Gehenna. But on Sabbath, when there is no fear of the punishment of Gehenna nor of any judgement, one may not recite these verses lest he thus awaken the evil spirits, causing them to appear and become active.

Zohar, Vayera 10:3

So when the Holy One was about to execute judgement on Sodom, He first led Abraham to do a meritorious action by the present which He sent him, so as thereby to save Lot his brother’s son from destruction. It is therefore written, “And God remembered Abraham, and sent Lot out of the midst of the overthrow” (Gen. 19, 29). It does not say that God remembered Lot, since he was saved through the merit of Abraham. What God remembered was the kindness which Abraham had shown to those three angels.

Zohar, Korach 6:4

Hence AARON TOOK AS MOSES SPAKE, AND RAN INTO THE MIDST OF THE ASSEMBLY, AND HE PUT ON THE INCENSE, which belongs to the inner precinct symbolizing the Priest, and so HE MADE ATONEMENT FOR THE PEOPLE AND HE STOOD BETWEEN THE DEAD AND THE LIVING, between the Tree of Life and the Tree of Death. Then the Right Hand drew them near one to another and the plague was stayed. Happy the lot of the priest who has power above and below and brings peace above and below!

Zohar, Miketz 9:6

“He established it” so that it should fall properly into twelve divisions,1i.e. the division of the Holy Land according to the twelve tribes. and be further distributed among seventy kingdoms,2Corresponding to the seventy nations or languages among which the world was divided according to the enumeration given in Genesis, chap. x supported by seventy3The editions read “seven”. celestial pillars,4i.e. the seventy chieftains presiding over the seventy kingdoms of the world. that it might be perfectly illumined. “And searched it out”: to guard it with an eternal and neverceasing vigilance.

Zohar, Beshalach 14:15

because it was hard for him to believe that a man of his age could be father to a newborn son, and the Holy One had to reassure him, revealing to him that he was destined to be the father of a great nation; and therefore, when the children of Israel went out from Egypt in their myriads, He let Abraham view their progress. R. Abba said that all the patriarchs were witnesses of the redemption.

Zohar, Shemot 13:39

R. Simeon then lifted up his hands in prayer to the Holy One, blessed be He. When he had finished his prayer, R. Eleazar his son and R. Abba seated themselves before him. As they were thus sitting they beheld the light of the day grow dim and a fiery flame sink in the Sea of Tiberias, and the whole place began mightily to tremble.

Zohar, Terumah 16:24

Therefore David uttered this Psalm of praise, through the Holy Spirit, in regard to the light and the effulgence of the Sabbath and its pre-eminence over the other days of the week because of the mystery of the Supernal Name which in it lightens up and radiates and sparkles in the spheres of holiness, and is completed above and below.

Zohar, Shmini 4:18

We may also explain the words “for they are from the world” thus. When God created the world He took Isaac and created with him the world. He saw that it would not be able to endure, so He supported it with Abraham. He saw that it needed further support, so He took Jacob and joined him with Isaac. Hence the world is supported by Abraham and Jacob, and they are “from the world”.’1The text here inserts a passage which in substance is merely a repetition of p. 37a, “R. Eleazar discoursed…” to p. 37b, “something else”.

Zohar

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