Zohar, Nasso 12:4

This is explained by the passage, “and the hair of his head [was] like pure wool”1i.e. white, the symbol of mercy. (Dan. 7, 9), inasmuch as the Nazirite in this regard resembles the celestial pattern.’ R. Judah said: ‘It is indeed by his hair that the Nazirite is distinguished as holy. This is in allusion to “his locks are curled” (S.S. 5, 11).’

Zohar, Introduction 14:6

Thus, at that time when heaven enters into the canopy and irradiates her, all those companions who joined in her adornment have their names recorded there above, as it is written, “and the firmament showeth his handiwork” (Ibid. 19, 2), the words “his handiwork” being an allusion to those who have entered into a covenant with the bride. The confederates of the covenant are called “the works of his hands”, as we read “the work of our hands establish thou it” (Ps. 90, 17) This is an allusion to the covenant that is engraven on man’s body.’

Zohar, Vaetchanan 12:2

However, [in] all that the Holy One, blessed be He, does, every single thing is drawn after its type. People have two levels: One is to his right and one is to his left. That which is to the right is called the good impulse, and that which is to the left is called the evil impulse. When a person goes out from the gate of his home, that demon raises its eyes and sees that the evil impulse is found on the left; it is drawn to that side and is removed from the right. And on that side, the name of his Master is found, so that it cannot approach him and do him evil, such that the person is spared from it. When he enters [the house], then the holy name is found on the right, and it cannot prosecute him.

Zohar, Yitro 12:7

The mystery of these letters is contained in the word Karib (Koph, Resh, Yod, Beth, “near”), signifying that he had been far from holiness.

Zohar, Mishpatim 3:259

Could he then have viewed upon his journey all such as were oppressed? Hardly so; but he was referring to the little ones, to the sucklings snatched away from their mothers’ breasts. Such as these are indeed “oppressed” from all sides: oppressed above in the celestial regions, and oppressed on earth below.

Zohar, Balak 11:1

R. Eleazar said: ‘Who killed the wicked Balaam, and how was he killed?’ R. Isaac replied: ‘Phineas and his comrades killed him, as it says, “they slew on their slain”. For we have learnt that through his magic arts in the city of Midian he became able to fly in the air, he and the kings of Midian, and it was the holy frontlet and the prayer of Phineas that brought them down on their slain.’ Said R. Eleazar: ‘I know all this.’

Zohar, Shemot 13:43

However, “other lords beside thee dominated us”; the people of Israel, who is destined to be ruled only by this supreme Name, is ruled in exile by the “other side”.

Zohar, Vaera 9:3

R. Hiya says that this is to show that they did not change their customs nor intermarry with the natives. But according to R. Aha, the purpose is to introduce Moses and Aaron and to show that they were worthy to bring forth the people and to act as spokesmen before Pharaoh, for among the heads of the tribal families there were none like them.

Zohar, Vayakhel 4:8

According to another exposition: “Who hath ascended up into heaven?” refers to the Holy One, blessed be He, the allusion being contained in the word Mi (Who?), as explained elsewhere. Here in this passage is contained the mystery of the Divine Chariot, consisting of the four directions of the world which are the four primordial elements, all of which depend on that supernal region called Mi (Who?), as already said.

Zohar, Toldot 5:10

Rabbi Yehuda said that the feast of the Righteous in the future is to partake of His joy, according to the verse: "the humble shall hear of it, and be glad" (Tehilim 34:3). Rav Huna said that it is understood from the verse: "But let all those that put their trust in You rejoice: let them ever shout for joy" (Tehilim 5:12). Rabbi Yitzchak said, Both will occur in the future. We were taught by Rabbi Yosi that cellared wine with its grapes, from the six days of Creation, contains the ancient matters that were not revealed to man from the day the world was created. These are destined to be revealed to the Righteous in the future; this is assuredly their food and drink.

Zohar, Vayakhel 11:5

This is alluded to in the passage, “the greater light for to rule the day”, etc. (Gen. 1, 16), “the rule of the day” and “the rule of the night” signifying the day-attendants and the night-attendants.

Zohar, Vayeilech 5:2

We may also say that Moses used the term “shirah” to connect his words with the place from which judgement could be visited on them, since he had already said, “For I know their imagination”, etc. (v. 21), and also, “For I know that after my death”, etc. (v. 29).

Zohar, Shemot 8:6

R. Abba cited here the verse: “Come, behold the works of the Lord who hath made desolations in the earth” (Ps. 46, 8). ‘The term shammoth (desolations)’, he said, ‘can also be read shemoth (names). This corroborates what R. Hiya said, namely, that whatever is in heaven, the Holy One, blessed be He, has made a counterpart thereof on earth. Thus, as there are hallowed names in heaven, so there are hallowed names on earth.’

Zohar, Vayakhel 12:1

“Ye shall kindle no fire throughout your habitations upon the Sabbath day.” Herein is involved the mystery of the Sabbath, the supreme mystery that is only revealed to those versed in the Supreme Wisdom.

Zohar, Pinchas 6:2

Now it is a rule that a priest who kills a human being becomes disqualified for the priesthood, and therefore by rights Phineas should have been disqualified. But because he was jealous for the Holy One, blessed be He, the priesthood was assigned to him and to his descendants in perpetuity.’

Zohar, Vaetchanan 8:17

We have learnt: Vau takes those upper ones that we have mentioned, and those are the phylacteries which the Holy One, blessed be He, puts on, and therefore a man should take a pride in them. Of such a one it is written, “And all the people of the earth shall see that thou art called by the name of the Lord” (Deut. 28, 10)-literally. These are the phylactery of the head. The phylactery of the arm is the left, which is called “strong”, and inherits from the “strong”. Therefore the second He’, which is the left, takes the four which are one body and entwined in one another, to wit, Tifereth, Nezah, Hod, and Yesod.’

Zohar, Terumah 10:11

The following parable will explain. A King issued an order to the citizens of his capital, to meet him one and all at a certain place and at a certain time. While the rest were still making ready, one hastened to present himself at the appointed place. Then the King came and found him waiting. He asked him where the rest of the citizens were. The man answered: “My Lord King, I, as thou seest, have arrived first, but my fellow-townsmen are upon the road and will soon be here as well, according to Your Majesty’s command”. This pleased the King, and he entered into conversation with the man and became quite friendly with him. In the meantime the others arrived and the King received them graciously and sent them away in peace.

Zohar, Lech Lecha 5:2

The real truth of the matter is this. God inspired Abram with a spirit of wisdom so that he was able to discover by means of certain tests the characters of all the inhabited countries of the world. He surveyed them and weighed them in the balance, and discovered the (heavenly) powers to which each is entrusted.

Zohar, Balak 15:11

He said: ‘This is what we call “more desirable than gold and much fine gold” (Ps. 19, 10). How sweet are the time-honoured words which the ancients have strung together! When we taste them we are unable to eat any other food. Assuredly it is so, and the Scripture proves that there are three servants who are mentioned in one place -two as you have said, and the third for the Holy One, blessed be He, to crown Himself withal.’

Zohar, Beshalach 13:6

of the three verses. And this is the order of their combination: the first verse (16) is to be written straight, for all its initial letters are found in Hesed;

Zohar, Yitro 12:4

When a man, not entirely bad, changes his ways and turns to the Lord, a good spirit begins to rest upon him, so that he is enabled to prevail against the evil that was in him, and for a time this new spirit thrusts itself forward into the expression of his face in the form of a lion.

Zohar, Terumah 16:4

“His handiwork” is the supernal Dew which streams forth from all the hidden regions; it is “the work of His hands”, and His self-fulfilment wherein He completes and perfects Himself on this day more than upon any other.

Zohar, Vaera 3:9

The earth is cold and dry, therefore it can receive all the others-fire, water, and air- and all can accomplish their work in it. She receives from all of them, therefore through their influence can produce nourishment for the whole world. Now the side of the West, which is cold, unites with the North, which is cold and moist, for cold unites with cold, and from the other side, the dry, West unites with the South, which is warm and dry, and thus the West attaches itself to both sides.

Zohar, Nasso 4:3

R. Isaac then cited the verse: “In thy distress, when all these things are come upon thee, in the end of days, thou wilt return…. For the Lord thy God is a merciful God”, etc. (Deut. 4, 30-31). ‘We learn from here’, he said, ‘that penitence is of most effect before Rigour lights upon the world. For once it does so it strongly entrenches itself, and who can remove it? Indeed, it will not depart until restitution is made, followed by penitence; and then only is the world again put right. Now the phrase “in the end of days” points to the Community of Israel who is in exile and shares Israel’s distress.’

Zohar, Bereshit 18:10

To pray quickly (is like the prayer of Moshe), "Heal her now, K-l, I pray You" (Bemidbar 12:13), (he addressed) the point of Yud. (Where) one should pray at length, as in 'to fall down' : "And I fell down (Heb. va'etnapal) before Hashem, as at the first..." (Devarim 9:18) (this is the letter Peh) "forty days and forty nights" (40 plus 40 equals 80, the letter Peh). Everything (is in the two) Mem's. (The) Yud as a point in the middle, which forms the word Mayim (Eng. 'water'). From the aspect of Chesed, one should pray at length.

Zohar, Lech Lecha 18:10

And save the son of thy handmaid. Why does he call himself the son of his mother and not of his father Jesse? This bears out what we have laid down, that when a man comes to ask something of heaven, he should only say that of which he is certain; hence he mentioned his mother and not his father. And further, tradition refers this verse to the Messiah, as we have said.’ R. Simeon proceeded:

Zohar, Pekudei 10:2

R. Simeon said: ‘Observe that the forty-two offerings brought by Balaam and Balak were offerings diverted from the “other side” towards the Holy One, blessed be He, and so the “other side”, which is called “curse”, had to be repaid these offerings from Israel. This is the inner implication of the verse, “And he (Elisha) looked behind him and saw them” (2 Kings 2, 24). That is to say, “behind him”, meaning the “other side”, which stands behind the Shekinah. He turned “and saw them” (the children), as being meet for punishment; “and cursed them in the name of the Lord” (Ibid.), inducing the Divine Name, as it were, to discharge the debt owing to the “other side”, for the latter’s offerings which had been diverted to Him. Thus all is made right before the Holy One, blessed be He, and not a single act is lost, whether for good or for evil.

Zohar, Mishpatim 3:223

But the fact is that David did not kill him. [As to the question why he did not pardon him], it is well known that the members of the human body can receive foreign particles into themselves without real damage, except the heart, which cannot receive even a hair without being damaged; and in a sense David was, as it were, the heart of humanity and so very sensitive, yet he received such insults as surely ought not to have been left unpunished. Therefore he said: “For thou art a wise man and knowest what thou oughtest to do unto him” (I Kings 2, 8).

Zohar, Miketz 10:1

AND HE PUT THEM ALTOGETHER INTO WARD THREE DAYS. Said R. Eleazar: ‘Those three days correspond to the three days during which the men of Shechem were sick (Gen. 34, 25).

Zohar, Bereshit 6:19

and in this way, although on the second day there was separation and discord, the third day brought complete harmony. This is the name which is graven with the lettering of Tetragrammaton, to reconcile the upper with the lower waters, the upper with the lower He; the insertion of the Vau between them harmonises the two sides. Symbolic of this is the crossing by the Israelites of the Jordan (Josh. 3, 16): “the waters (of the Jordan)” corresponds to the upper waters; “rose up in one heap” corresponds to the lower waters, which descended into the sea, whilst the Israelites passed between the two.

Zohar, Vayishlach 2:22

R. Abba said: ‘It is written of Jacob that he was “a perfect man, dwelling in tents” (Gen. 25, 27). The designation “perfect man” was given him because he resided in the two supernal Tabernacles and embodied in himself both this side and that side, and thus was made complete. His language must not be construed into an admission that he had contaminated himself with the enchantments of Laban, and, with all due respect to R. Judah, his heart was pure and full of thankfulness for the kindness and the truth that God had shown him. Thus Jacob’s message to Esau amounted to saying: “Everyone knows what kind of a man Laban is, and that no one can escape him. Yet I stayed with him twenty years, and though he contended with me and sought to destroy me, yet God delivered me from his hand.” Jacob’s purpose in all his words was to prevent Esau from thinking that the blessings had been fulfilled, and so from nursing a grudge against himself. Regarding such conduct Scripture says: “For the ways of the Lord are right, etc.” (Hos. 14, 10), also: “Thou shalt be whole-hearted with the Lord thy God” (Deut. 18, 13).’

Zohar, Yitro 1:21

Then R. Abba put his hands on his head, wept again, and said: ‘The light of the Torah now reaches the highest throne in heaven. But who will light the lamp of the Torah when the Master shall have passed away? Woe to the world which will be orphaned without thee. However, the words of the Master will shine in the world until King Messiah appears, when ” the earth shall be full of the knowledge of the Lord as the waters cover the sea” (Isa. 11, 9).’

Zohar, Mishpatim 2:12

But if he should acquire still greater merit, the Holy Name TETRAGRAMMATON is granted to him in its fulness-the letters Yod, He, Vau, He, representing Man in the sphere of the supernal Aziluth, and he is said to be “in the likeness of his Lord”, and in him the words, “Have dominion over the fish of the sea, and over the fowl of the air, and over every living thing” (Gen. 1, 28), are properly fulfilled: for his dominion is indeed over all the firmaments and over all the Wheels and Seraphim and Living Beings (Hayoth) and over all the hosts above and below. It is therefore concerning one who has attained to the sphere of the “Only Daughter” and has derived his soul from thence that it says, “She shall not go out as the menservants do”.’

Zohar, Beshalach 10:10

Said R. Simeon: ‘How many chariots there are whose wheels run speedily, carrying the framework upon them without delay! Yet here “God made him drive heavily”. We interpret these words of the heavenly chariot, which was the guardian angel of Egypt, and which then was rendered imperfect. There were many others dependent on this one, and when it lost its power the lower chariots lost their power, as it is written: “Behold, I will punish the multitude of No, and Pharaoh, and Egypt, with their gods, and their kings; even Pharaoh and all them that trust in him” (Jer. 46, 25).

Zohar, Shemot 5:7

This sin is the cause of war, famine, and pestilence, and it prevents the Shekinah from finding any resting place in the world. For these abominations the spirit of holiness weeps. Woe to him who causes this: it were better that he had never been born.

Zohar, Yitro 15:15

Presently we reached his house, and there we saw the place of which he had spoken: in the dark, behind a wall. He took a candle and kindled a fire around the place where the millstone was set; then he said to us: “Do not be frightened at what ye see, and keep silence.”

Zohar, Tazria 2:1

R. Abba was once going from Kfar Kania to the cave of Lydda, along with R. Jose and R. Hiya. Said R. Jose: ‘It is written: “A virtuous woman is a crown to her husband,’ (Prov. 12, 4). The virtuous woman’, he said ‘is the Community of Israel, and “she that maketh ashamed” refers to the idolatrous nations whom God cannot abide, as it says “I abhorred them” (Lev. 20, 23).’ Said R. Abba: ‘Assuredly it is so; the Community of Israel is called a “woman of valour” (hayil) because she is the mistress of so many legions of valiant ones (hayalin).’ R. Abba then said: ‘Let each of us give some exposition of the Torah’,

Zohar, Introduction 3:4

Mi, the extremity of heaven above, Mah, as far as the extremity of heaven below. And this is the inheritance of Jacob, he being the “bolt that passes from extremity to extremity” (Exod. 26, 28), that is, from the higher, identical with Mi, to the lower, identical with Mah, as he occupies a position in the middle. Hence “Mi (Who) created these.”’

Zohar, Vayishlach 2:7

Hearing this, the chief of the brigands says: “I had better go out to meet that man and make peace with him.” When the wayfarer sees him coming be exclaims: “Woe is me, he is going to kill me.” So he commences to bow and prostrate himself before him, whereupon the brigand regains his self-assurance, thinking: “If he had with him such a dangerous snake as he said, he would not have bowed so much to me. But since he does bow so much before me, I will not kill him.”

Zohar, Achrei Mot 6:6

We have learnt that this was the place where the Cherubim abode. We have learnt that three times a day a miracle was accomplished with their wings. When the holiness of the King descended upon them they of themselves raised their wings and spread them out so as to cover the mercy seat. Then they folded their wings and stood rejoicing in the divine presence.’

Zohar, Balak 6:59

and the boy discoursed further, on the verse: “And Moab said to the elders of Midian”. ‘It does not say, “the elders of Moab”,’ he said, ‘but simply “Moab”: the younger took counsel of the elders. What counsel did they give them? They gave a counsel which redounded to their own hurt. They said to Moab: We have reared a curse among us, namely Moses their chief, through a certain priest who was among us, who brought him up in his house and gave him his daughter to wife. Nay more, he gave him money and sent him to Egypt to destroy all the land, and he and all his household followed him. If we can uproot that chief of theirs, all his people will be immediately uprooted. All the nefarious plan of Peor was from Midian.

Zohar, Yitro 15:9

he turned to us, and said: “I see that ye are Jews, and it is said that the Jews are clever people. Yet, if I did not have pity on you, you would from henceforth have to shun the company of your fellows, for you become as lepers; because, as I perceive, the odour of one of these herbs has entered into your body, and it will cause you to be outcasts for three days. But now eat this garlic and you will be healed.”

Zohar, Vayeshev 1:9

In the same way the evil prompter is cunningly wicked, as we read: “And the serpent was more cunning, etc.” (Gen. 3, 1), and so he arrives first to take up his abode with man, and make his case plausible to him,. so that when his fellow, that is, the good prompter, arrives, he finds himself obnoxious to man, and is not able to raise his head, as though he were bowed down with a heavy burden, because of that cunningly wicked one who has got the start of him. Hence the words of Solomon: “the poor man’s wisdom is despised, and his words are not heard” (Eccl. 9, 16), because the other has anticipated him.

Zohar, Metzora 4:4

R. Judah said: ‘Zoth (this)1The Shekinah. indeed shall confront him to punish him for his evil speech. ON THE DAY OF HIS CLEANSING HE SHALL BE BROUGHT TO THE PRIEST. This shows that the prayer of an evil speaker does not ascend to the Almighty, but if he repents, then “on the day of his cleansing he shall be brought to the Priest”.’

Zohar, Bereshit 9:4

When she saw the flashing sword revolving, she fled and wandered about the world and, finding children liable to punishment, she maltreated and killed them. All this is on account of the action of the moon in diminishing her (original) light. When Cain was born this k’lifah tried for a time without success to attach herself to him, but at length she had intercourse with him and bore spirits and demons.

Zohar, Balak 6:41

We may read it Tenu feh, “Give a mouth”, the mouth being symbolic of the honour which we have to give to the Holy One, blessed be He. Hence the Omer had to be lifted up to show that we give to God this “mouth”, since the chief praise of the Supreme King is when Israel prepare for him this honour and give glory to the King.

Zohar, Vayakhel 11:3

Prayer is spiritual worship. Deep mysteries are attached to it, for men wot not that a man’s prayer cleaves the ethereal spaces, cleaves the firmament, opens doors and ascends on high.

Zohar, Nasso 13:3

We have been taught: Whoever has attained the degree of grace is designated “angel” of the Lord of hosts, as we read: “For the priest’s lips should keep knowledge, and they should seek the law at his mouth; for he is the angel of the Lord of hosts” (Malachi 2, 7). Wherewith did the priest merit to be called “angel of the Lord of hosts”?’ Said R. Judah: ‘As the angel of the Lord of hosts is a priest on high, so is the priest below an angel of the Lord of hosts.

Zohar, Tazria 7:1

Many myriads are brought forth at every hour, but they are not called souls until they are settled in a body, and this is only after thirty-three days. SHE SHALL BE UNCLEAN SEVEN DAYS. Because for seven days spirits do not go in to abide with her; for seven days the spirit seeks for its place in the body, and only on the eighth day does it settle there

Zohar, Miketz 9:9

But “righteousness delivereth from death” those who occupy themselves with the study of the Torah and know its ways; for the Torah is called the tree of life and is also called righteousness, as we read: “And it shall be righteousness unto us” (Deut. 6, 25). The word zedaqah (righteousness) here may also have its literal meaning of “charity”. The two meanings, Torah and charity, are however, in essence identical.’

Zohar

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