Zohar, Chukat 9:13

God prepared for Aaron a bed and a candlestick of gold with a light, taken from the candlestick which he used to light twice a day, and He closed the mouth of the cave and they descended.

Zohar, Bereshit 16:4

Said the colleagues, ‘If so, why was he after all created?’ He replied: ‘If God had not created man in this way, with good and evil inclination, which correspond to light and darkness, created man would have been capable neither of virtue, nor of sin; but now that he has been created with both, it is written, “see, I have set before thee this day life and death” ‘(Deut. 30, 19). They said to him: ‘Still, why all this? Would it not have been better that he should not have been created and so not have sinned, thereby causing so much mischief above, and that he should have had neither punishment nor reward?’

Zohar, Vayera 13:1

SEEING THAT ABRAHAM WILL SURELY BECOME A GREAT AND MIGHTY NATION. How comes this blessing to be inserted here? It is to teach us that the Holy One, even when He sits in judgement on the world, does not change His nature, since whilst sitting in judgement on one He is displaying mercy to others, and all at one and the same moment.

Zohar, Nasso 13:7

Said R. Judah: ‘But there is a teaching that the term “Adam” signifies the conjunction of male and female?’ R. Eleazar in reply said: ‘Assuredly so. He who achieves for himself the union of male and female is called Adam, and in this way has the fear of sin. He attains, moreover, to the virtue of humility, and even the degree of grace. Contrariwise, he who remains without that union possesses neither fear nor humility nor the state of grace. So Scripture says: “For I have said: The world is built by Grace” (Ibid. 89, 3), to wit, by Adam, who denotes the union of male and female.

Zohar, Introduction 14:9

“If before Thee it was revealed, yet it was not revealed to him.” ‘“And further, what was done was done lawfully, since every one who goes out to war first gives a bill of divorcement to his wife.” ‘“Even so, he ought to have waited three months, which he did not.” ‘“That rule only applies where there is a risk that she may be pregnant. In this case, however, it is known to Me that Uriah never came in unto her, in witness whereof My name is sealed in his, as he is sometimes called URiYaH and sometimes URiYaHU to show that he never had intercourse with her.”

Zohar, Vayeilech 2:3

The explanation is this. It has already been stated that all spirits issue from heaven in pairs, male and female, and then separate. Sometimes the spirit of the female goes forth before the male which is her mate, and as long as the time of the male has not come to be united with her another can come and marry her, but when the time of the first one arrives to marry her, when Zedek (Righteousness) arises to visit the sins of the world, this other that married her is gathered in and the first comes and marries her.

Zohar, Beshalach 10:19

R. Hiya and R. Jose were once walking in the desert. Said R. Hiya to R. Jose: ‘Let me tell you something. When the Holy One, blessed be He, wishes to remove a certain nation from its dominion on earth, He first removes or casts down its celestial representative; but not before another such is appointed in the first one’s stead, in order that there should be no break in their service in heaven, as it is written: “He giveth it (the kingdom) to whomsoever he will” (Dan. 4, 14).’ ‘Quite so!’ rejoined R. Jose.

Zohar, Vayishlach 2:9

But Jacob, we read, as soon as he saw him, “was greatly afraid and distressed”, and when he approached him he commenced bowing and kneeling before him, as it says: “and bowed himself to the ground seven times, until he came near to his brother”. Esau then said to himself: “Had he really been so well equipped as he said, he would not have bowed before me”, and he again began to carry himself haughtily.

Zohar, Vayera 18:4

R. Judah interpreted these verses as referring to the day on which the Temple was destroyed, as on that day both men and angels were plunged into gloom and the supernal and the lower realms and the heaven and the stars were darkened. R. Eleazar, again, interpreted these verses as referring to the day when the Holy One will raise the community of Israel from the dust. That day will be a day of note both above and below, as it is written, “and there shall be one day, which shall be known as the Lord’s” (Zech. 14, 7); that day will be the day of vengeance, the day which the Holy One, blessed be He, has appointed for taking vengeance on the idolatrous nations.

Zohar, Vaera 2:10

He then went on to quote David’s greeting to Nabal: “Be well (lehai, lit. thus for life!), and peace be to thee, etc.” ‘Surely,’ he said, ‘David must have been aware of Nabal’s wickedness, and how could he greet him thus? It was, however, New Year’s day, the day when the Holy One judges the world, and David’s intention in using both expressions, “Thus for life”, and “and thou art peace”, was to address Him from whom all life and all peace come, in order to make a fitting profession of faith.

Zohar, Lech Lecha 17:12

R. Eleazar and R. Abba and all the companions thereupon came and kissed his hands. R. Abba wept and said, ‘Alas, alas, when thou departest from the world, who shall cause the light of the Torah to shine forth? Happy the lot of the companions who hear these words of the Torah from thy mouth,’

Zohar, Vayera 1:18

Mamre said to him, Do not forget the day when the Chaldeans threw you into the furnace of fire and famine took over the world, as it is written, "And there was a famine in the land, and Abram went down into Egypt" (Gen. 12: 10). And you smote all those kings that your men pursued. And the Holy One, blessed be He, saved you from them all, so that nobody could do you any harm. So rise and fulfill the precept of your Master. The Holy One, blessed be He, said to (Mamre), You advised him to perform the circumcision. By your life! I shall reveal Myself to him only in your chamber. This is why it is written, "by the terebinths of Mamre." (Until here the Tosefta)

Zohar, Nasso 5:18

R. Hizkiah further said: ‘Cursed be the man who allows his wife to let the hair of her head be seen. This is one of the rules of modesty in the house. A woman who exposes her hair for self-adornment brings poverty on her household, renders her children of no account in their generation, and causes an evil spirit to abide on her house. If this is so when the woman does this in the house, how much more is it when in the open road; and ever so much more so does all this result from another kind of shamelessness.’

Zohar, Achrei Mot 1:7

R. Hiya said: ‘One day I was on my way to visit R. Simeon to learn from him the portion of the Passover. In a certain mountain which I passed I saw some clefts in a rock and two men sitting in one. As I went along I caught the sound of their voices saying: “A song, a psalm of the sons of Korah.” Why both song and psalm? We have learnt in the name of R. Simeon that this is a double song, and therefore superior to other songs. So, too, with the expressions, “A psalm, a song for the Sabbath day” (Ps. 92, 1), or “Song of songs” (S.S. 1, 1): the doubling is a sign of pre-eminence.

Zohar, Balak 13:12

From that point, Eleazar my son, God did other things with that sinner, and these are secret mysteries which should not be revealed, only in order that the Companions here should know the hidden ways of the world I have revealed them.’1The last 3 lines of the Hebrew text are not found in our translation.

Zohar, Mishpatim 3:117

Oh, if only people knew the pain which the body of the men who died without children must undergo! There is no pain like unto the pain of the body that is in a state of frustration, when it has been uprooted from the sphere of Masculinity and transferred into that of Femininity.

Zohar, Vaera 9:1

AND THE LORD SPAKE UNTO MOSES AND AARON AND GAVE THEM A CHARGE UNTO THE CHILDREN OF ISRAEL AND UNTO PHARAOH. According to R. Jose, the charge consisted in this, that they should speak gently to Israel and respectfully to Pharaoh.

Zohar, Vayera 13:6

“But he attained not to the three”: i.e. he was not equal to those other three1The Patriarchs. on whom the world subsists, neither being counted among them nor being deemed worthy to be associated with them and to have an equal share with them. Now since there were thirty righteous in the time of Abraham, as the term yihyah indicates, therefore God blessed him in their company.’

Zohar, Beshalach 13:3

The third order of the letters represents Her in garments of purple, the adornment of the Holy Supernal Father, designated “Beauty” (Tiphereth), which is communicated to the Holy Son (i.e. the letter Vau in the Tetragrammaton) in seventy crowns from the side of the Father (Yod) and of the Mother (He,).

Zohar, Pekudei 4:11

To this allusion is made in the words, “and my testimony that I shall teach them” (Ibid. 132, 12), inasmuch as it is a spot hidden and undisclosed beyond all other spots.

Zohar, Chukat 4:1

1The first 10 lines of the Hebrew text do not appear in our translation.A RED HEIFER, ETC. The heifer receives from Ox, who is on the left, and is therefore used to purify. “Red” symbolizes the sentence of judgement.

Zohar, Yitro 7:5

If the black is not noticeable in his eyes he will have strong desires, but not for evil, though he will not resist evil when it approaches. He can be trusted when he speaks of matters within his own knowledge, but not otherwise. He can keep a secret so long as it is a secret, but once it has leaked out he tells everything, since he does nothing perfectly. The colours of such an eye and the type to which its possessor conforms are contained in the mystery of the letter He‘ when contained in the letters Zain and Samech.

Zohar, Shemot 11:13

NOW THERE AROSE A NEW KING OVER EGYPT. According to R. Hiya he was really a new king, but according to R. Jose it was the same Pharaoh, only he made “new” decrees against Israel, forgetting all the benefits bestowed upon him by Joseph, as if “he did not know him”.

Zohar, Behar 4:3

And since Israel at therefore “hearing” is attached to this Mount Sinai placed “doing” before “hearing’ sabbatical year.

Zohar, Vaera 3:18

Note, further, that those twelve stones correspond to the twelve oxen under the sea of brass which was in the Temple (I Kings 7, 25). Therefore the princes, the heads of the tribes, sacrificed twelve oxen (Num. 7, 3). All this is a deep mystery, and he who comprehends these words comprehends a mystery of the supernal wisdom, in which is the root of all things.’

Zohar, Vayakhel 15:6

Howbeit, on that night the holy people are fully protected, since the tabernacle of peace overspreads them, and tradition tells us that the tabernacle of peace and the “other side” cannot coexist together.

Zohar, Vayechi 1:4

Hence, when it came to pass that "Jacob lived in Egypt," he did not rejoice, because this land was the bond of the nations; the sapphires of the Throne of Glory. Nobody came to them, neither from the upper nor from the lower, save the living. This is the secret of: "For no man shall see Me, and live."

Zohar, Beshalach 10:28

This is “the day-in Nob”, the fateful day, when the Community of Israel lost her bridal “friend”, when she remained without the “Right Hand” to join with the “Left”, for the priest belongs to the Right Hand.

Zohar, Vayera 3:5

And he taught of impure white spots (macula) as bright as the snow, 300 halachic rules, and 216 explanations of the verses of Shir Hashirim. Rabbi Akiva's eyes poured with tears like water. Then the fire reappeared again. When he reached the verse "stay me with flagons, comfort me with apples, for I am sick with love" (Shir Hashirim 2:5), Rabbi Akiva could not bear any more. He raised his voice and burst out bellowing (like a bull). And he could not speak out of fear of the Shechinah that was there.

Zohar, Introduction 10:2

R. Hiya then arose weeping and set out in company with R. Jose. He fasted from that day for forty days, in order that he might see R. Simeon. ‘Thou canst not see him’ was all the answer to his supplication. He then fasted another forty days, at the end of which he saw in a vision R. Simeon and his son R. Eleazar discussing the very subject which R. Jose had just explained to him, while thousands were looking on and listening.

Zohar, Bechukotai 4:2

Both are intertwined and form one entity, and this is the sum of the Holy Name, so that he who transgresses against the commandments of the law in effect impairs the Holy Name.

Zohar, Noach 8:8

Another difficulty here arises: if their time has not come, why should punishment be at all inflicted on them? But, indeed, they themselves are to blame for this. For the Holy One, blessed be He, never inflicts punishment on the wicked before the full time, except when they interfere with Israel in order to do them harm. It is then that He inflicts punishment upon them before the full time, and it is then that their destruction grieves Him. It was for this reason that He drowned the Egyptians in the Red Sea, and destroyed the enemies of Israel in the days of Jehoshaphat, and inflicted punishment on others; they were all destroyed before the full time on account of Israel.

Zohar, Bechukotai 4:4

Similarly, R. Simeon commented on the verse, “And David made him a name” (2 Sam. 8, 23). ‘Did, then, David really make it?’ he asked. ‘What it means is that because David walked in the way of the Torah and carried out the precepts of the Torah and exercised his royal power in the fitting manner, he, as it were, “made” a Name on high. No other king was so worthy to accomplish this as David, because he used to rise at midnight and praise the Holy One, blessed be He, until the Holy Name ascended on its throne at the hour when the light of day appeared. In the same sense it is written here, “and ye shall make them”;

Zohar, Miketz 4:17

Said R. Hiya: ‘That is so. Man’s mouth cannot utter, nor his eyes see, nor his ear hear the entirety of things; and yet “there is nothing new under the sun” (Ibid. 1, 9). And observe that not even the disembodied spirits which the Holy One created under the sun are able to give utterance to all the things that are in the world, nor can their eye see nor their ear hear all. Hence Solomon, who knew everything, spoke thus.

Zohar, Pekudei 8:3

Hence Bezalel, who was of the tribe of Judah, and thus of the “right side”, made the Tabernacle and completed it. As already said, the Holy One, blessed be He, took delight in him and chose him above all the rest for this work,

Zohar, Mishpatim 3:175

concerning which it is written: “And thy seed shall be like the dust of the earth” (Gen. 28, 11, 16); as the world is blessed for the sake of the dust, so will “all the nations of the earth be blessed in thy seed” (Ibid. 22, 16). And the second shall “number the progeny of Jacob”, the females, the pearls of the couch whereon Israel lay.

Zohar, Yitro 13:8

R. Hiya said: ‘At the time when the Israelites approached Mount Sinai, the Holy One gathered their families to Him and examined them as to their lineage, and He found them all of a holy seed, of genuine birth.

Zohar, Balak 6:11

It may be asked, why is not such an invitation necessary in the case of other blessings (over food)? The fact is that the character of the thing over which the grace is said is itself an invitation. For instance, if one says grace over fruit, that fruit is itself an invitation, and the “other side” has no share in it. For previously (in the three years of “uncircumcision”) it was in the power of the “other side”, and no blessing could be said over it. But when it has emerged from the power of the “other side” it may be eaten and a blessing is said over it, and this is itself the invitation to the blessing.

Zohar, Vayeshev 5:15

“and he arose and went to Aram-Naharaim”, to wit, the spot in the Holy Land where Rachel wept at the time the Temple was destroyed. “And he made the camels to kneel down without the city by the well of water”, that is, he fortified the energy of the souls before their entering into the bodies for their revival;

Zohar, Vayigash 4:2

“The city of the great King” is the place prepared to meet the Most High King, it being altogether the Holy of Holies, from whence there issue all light, all blessings, and all joy, to cause all faces to shine-the centre from which the Temple receives blessings, which in turn sends out blessings to all the world.’

Zohar, Tazria 6:1

R. Eleazar said: ‘This is not so. All at first comprise both male and female, and they are separated afterwards. But if the woman bears a male, they are then united from the side of the right, and if she bears a female, from the side of the left, this side being then predominant. Hence, if the male child issues from the side of the left, he is effeminate, but if from the side of the right, he has mastery over the female.

Zohar, Terumah 15:14

Then, when it is time to descend again, the supernal spirits accompany them until they reach safely their human habitations. It is incumbent upon the wise to recite certain verses calculated to arouse that supernal holy spirit of the Sabbath coronation, as, for instance: “The spirit of the Lord God is upon me; for the Lord hath anointed me to preach good tidings to the meek; he hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, etc.” (Isa. 61, 1); or, “Whithersoever the spirit was to go, they went, thither was their spirit to go; and the wheels were lifted up over against them: for the spirit of the living creature was in the wheels” (Ezek. 1, 20), in order that the act of procreation may be effected in a spirit of Sabbath holiness, through the influence of the supernal Sabbatic spirit.’

Zohar, Balak 10:1

R. Eleazar then commenced to discourse on the verse: “O Lord, thou art my God, I will exalt thee, I will praise thy name, for thou hast done wonderful things” (Isa. 25, 1). ‘This verse’, he said, ‘contains the mystery of faith. “Lord” is the supreme mystery, the beginning of the supernal Point, the recondite and unknowable. “My God” refers to the still small Voice which is the first subject of interrogation.

Zohar, Noach 12:1

AND GOD SAID TO NOAH, THE END OF ALL FLESH IS COME BEFORE ME. R. Judah illustrated this passage from the verse: Lord, make me know mine end, and the measure of my days what it is; let me know how short lived I am (Ps. 39, 5). He said: ‘David said before the Holy One, blessed be He, “There are two ‘ends’, one on the right and one on the left, these being the two paths by which men proceed towards the other world.” The end on the right is referred to in the words “at the end of the right” (Daniel 12, 13); and the end on the left in the words “He setteth an end to darkness, and the ending of all things does he search out” (Job 28, 3). “End” here is the angel of destruction, who is also the serpent, and who is called “End of all flesh”. When the doom of destruction is hanging over the world, this “searches out” and explores every avenue through which it can bring accusations against the world so as to reduce men to despair. The term “end of the right”, as already said, is based on the phrase”at the end of the right” in the book of Daniel.

Zohar, Vayera 16:14

AND THEY SAID, NAY, BUT WE WILL ABIDE IN THE BROAD PLACE ALL NIGHT. that being the custom for visitors to those cities, as no one would take them into his house. The verse proceeds:AND HE URGED THEM GREATLY.

Zohar, Bereshit 18:5

When she rises up to the Head of all Heads the angels ask, Where is the place of His Glory to admire Him?' And when she rises (to Ze'er Anpin), in the form of Aleph, she becomes Keter, a crown on the head of the Aleph, thus: When she descends, a point underneath (the letter Vav within Aleph). So when she rises, she is called a crown according to the secret of the intonations, and when she descends, she is called a point. When she mates with (Ze'er Anpin), she is in the form of the vowel Shuruk, thus וּ. When she is a crown on the head, she is named the letter Zayin. The sign of the covenant consists of this (letter Zayin), because it is the seventh letter in all.

Zohar, Vayakhel 5:6

And it is for this reason that Ezekiel, in his vision of the ascending Hayoth, failed to see what it was that they were taking up with them, since it was the Matrona rising to join the Most High King in hidden and supreme glory.

Zohar, Behar 9:4

Said R. Jose: ‘Did I not tell you that God desired to perform a miracle for him, and that you should not exhaust his merit?’ The man then woke up and began to go. R. Hiya and R. Jose came up to him and gave him food. When he had eaten they informed him of the miracle which God had performed for him.

Zohar, Shemot 8:5

Moreover, it stands to reason that, as the Holy One promised Jacob that He would go down with him into Egypt, He would take His ministering angels with Him, for where the Master is there must His servants also be, and especially when we consider that even when Jacob was saved from Laban, “the angels of God met him” (Gen. 32, 2).1The first 3 lines of the Hebrew text do not appear in our translation.

Zohar, Nasso 5:14

If the woman is proved pure, these waters enter her body, turn into sweet waters, act as a cleansing force, and remain there until she becomes pregnant. Their effect is that a male child is born, one comely and pure and without any blemish. But if not, these waters enter her, causing her to smell the odour of the venom, and are transmuted into a serpent. Her punishment is thus of the same nature as her sin, and her shame is openly revealed.

Zohar

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