Zohar
3,895 passages indexed from Zohar (The Zohar; London, Soncino Press, 1933) — Page 21 of 78
License: Public Domain
Zohar, Beshalach 15:13
“Moses and the children of Israel will sing this song.” The same is implied in the words: “As in the days of thy going out of the land of Egypt will I show unto him marvellous things” (Micah 7, 15), where the “him” refers to Moses. Also: “I will show him the salvation of God” (Ps. L,24); “I will show him my salvation” (Ibid. 91, 16).
Zohar, Pinchas 20:3
He replied: Nay, all is in thy hand. Tell him that it (the Shekinah) will abide in him. Moses replied: I am willing with all my heart that it should be with him. God then said: Declare aloud that thou deliverest it to him with all thy heart. Hence we read in the text, “Say, Behold I (viz. Moses) give unto him my covenant”, and not, “Say to him״. Yet think not that it was taken away from Moses: it was like a light from which another is kindled without loss to itself.’
Zohar, Balak 3:1
1The first 3 lines of the Hebrew text are not found in our translation.AND MOAB SAID UNTO THE ELDERS OF MIDIAN, ETC. R. Hiya spoke on the verse: “And he showed me Joshua the high priest standing before the angel of the Lord” (Zech. 3, 1). ‘How careful’, he said, ‘should a man be of his ways in this world, to walk in the way of truth, because all his actions are recorded in writing before the King! The gatekeepers are ready, the witnesses are at hand, the prosecutors are well prepared, the judge is waiting to receive the evidence, and those who have charges to bring are bestirring themselves, and it is not known whether they will come from the right or the left.
Zohar, Kedoshim 3:10
and their time of intercourse is at that hour on the night of the Sabbath1v. T. B. Ketuboth, 62b. when grace abounds, that they may obtain favour from the Community of Israel and the Holy One, blessed be He, and those are called holy.’
Zohar, Vayera 3:13
There is another explanation for, "Until the day break..." According to Rabbi Shimon ben Pazi, this is a warning for humankind, while still in this world, which is like the blink of the eye. Just as the roe is swift of leg, so you should be as swift as a "roe or a young hart" in performing your Master's wishes, so that you may inherit the World to Come which is mountains of spices, called "the mountain of Hashem," the mountain of Pleasure, the mountain of Delight. (End of Midrash Hane'elam)
Zohar, Miketz 9:18
A dream that is not remembered might as well not have been dreamt, and therefore a dream forgotten and gone from mind is never fulfilled. Joseph therefore kept his dream fresh in his memory, never forgetting it, so that it should come true, and he was constantly waiting for its fulfilment. AND HE SAID TO THEM: YE ARE SPIES. Although he remembered his dream, he did not mention it to them, but only said, “Ye are spies.”
Zohar, Balak 6:52
All issue from the ancient holy supernal Wine, which Jacob presses from a certain Vine. Therefore it was that Jacob presented to Isaac the wine which was fitting for him. That wine proceeds from grade to grade up to Joseph the Righteous, who is David the Faithful.
Zohar, Pinchas 15:2
I said to him; Why is it that whenever sinners multiply in the world and punishment impends over the world, the virtuous among them are smitten for them, as we have learnt, that for the guilt of the generation the holy and righteous are seized upon? Why should this be? If because they do not reprove mankind for their evil deeds, how many are there who do reprove but are not listened to (though the righteous do humble themselves before them)? If it is in order that there may be no one to shield them, let them not die and let them not be seized for their sins, since it is a satisfaction to the righteous to see their destruction,
Zohar, Shemot 9:1
R. Hiya, as he was once studying with R. Simeon, asked him: ‘Why does the Torah, in this passage (Ex. 1, 1-5), besides giving the total number of seventy souls, enumerate the twelve tribes by name? And further, why seventy?’ R. Simeon replied: ‘In order to bring out the contrast between the one nation and the seventy nations of the Gentiles in the world.
Zohar, Toldot 10:5
R. Judah said: ‘Of a like manner were Jacob’s dealings with Laban, who was a magician, as it says: “I have observed the signs, and the Lord hath blessed me for thy sake” (Gen. 30, 27); and notwithstanding that Jacob is designated a “simple man”, this means only that he was so in his dealings with anyone who deserved to be treated gently; but where cunning and severity were necessary, he could use these also. For he was of a twofold character, and to him could be applied the words: “With the merciful thou dost show thyself merciful…. And with the crooked thou dost show thyself subtle” (Ps. 18, 26-27), just as required.’
Zohar, Vayera 2:4
Rabbi Ya'akov said in the name of Rabbi Chiya, Jacob, the Patriarch, is the Throne of Glory. And the teachings of Elijah also state, Jacob the Patriarch is a Throne by himself, as it is written, "Then will I remember my covenant with Jacob" (Vayikra 26:42). The Holy One, blessed be He, established a covenant with Jacob alone, more than (the one He established) with all his fathers. He made him a Throne of Glory distinguishing him from his predecessors. And the reason is that his forefathers, who are Abraham and Isaac, are not able to shine without him. Therefore, he in himself includes their Lights as well as his own, and thus becomes a Throne to himself.
Zohar, Lech Lecha 8:4
Three messengers stand over him and take an account of his life and of all that he has done in this world, and he admits all with his mouth and signs the account with his hand as it is written, “every man sealeth with his hand”
Zohar, Mishpatim 3:66
“And if he take him another”…. What do these words signify? Ah, they indeed contain a mystery of mysteries, such as is entrusted only to the wisest of the wise! One thing must be mentioned as a preliminary. On the Sabbath day, when the day is being sanctified, myriads of new souls emerge from the Tree of Life, and these are breathed into the denizens of earth and enter into them and remain in them during the whole of the Sabbath, and at the close of the Sabbath all these souls ascend once more to the regions of light, there to crown themselves with holy crowns of supernal brightness and splendour. And as at man’s birth the Holy One provides him with a soul, so also does He provide him with this “other” soul specially for the Sabbath: at the same time not “diminishing” the food, raiment, etc., from his week-day soul.
Zohar, Vayakhel 14:1
In addition, during that night that point radiates its light and spreads forth its wings over the world, so that all other powers disappear and the world abides in a state of security.
Zohar, Noach 10:7
They are visited three times a day. Not only that, but when Yisrael say aloud, 'Amen, may the great name of Hashem be praised,' during the Kadish, the Holy One, blessed be He, is filled with compassion and mercy and forgives all. Then He signals to the angel appointed over the gates of Gehenom, whose name is Samariel סמריאל and who has three keys with which he opens the three gates to the side of the desert. And then they see the light of this world, and a fiery smoke comes and conceals the ways (of light).
Zohar, Mishpatim 3:14
There is here, however, a still deeper mystery. Near to the pillar which supports the wheels where the souls are blown in there are two weighing scales, one at each side: these are the “weights of righteousness” and “weights of deception” which never cease to move, and souls rise and fall thereon, and appear and disappear. There are souls which are violently captured and oppressed when “man ruleth over man to his own hurt” (Eccl. 8, 9).
Zohar, Shemot 8:4
The deeper meaning of the passage is as follows. When these holy Chariots and holy Hosts were about to leave Egypt, the children of Israel at once realized that it was for their sake that the celestial beings were detained, and therefore they hastened to get ready and leave as quickly as possible. Hence it says “they could not tarry” (Ex. 12, 39), not “they did not want to tarry”. From this we learn that the expression “children of Israel” in all these passages refers to the celestial hosts.
Zohar, Pekudei 2:5
and similar to the construction of the world was the construction of the Tabernacle.
Zohar, Toldot 1:14
R. Judah discoursed on the verse: Behold, bless ye the Lord, all ye servants of the Lord, etc. (Ps. 134, 1). ‘This verse tells us’, he said, ‘that only those are truly worthy to bless the Almighty who are the servants of the Lord. For although it is true that every Israelite is regarded as fitted to bless the Almighty, yet only the servants of the Lord are worthy to offer those benedictions from which is diffused blessing in the upper and lower worlds. And who, then, are those servants of the Lord? “They that stand in the house of the Lord in the night seasons” (Ibid.), to wit, those who rise at midnight and keep vigil in the study of the Torah: these do “stand in the house of the Lord in the night seasons”, as at that time the Holy One, blessed be He, comes to disport Himself with the righteous in the Garden of Eden. Since, then, we are passing the night in expounding the Torah, let us say something about Isaac, whom we have just mentioned.’
Zohar, Achrei Mot 3:4
It has been taught in the name of R. Jose that on this day of Atonement it has been instituted that this portion should be read to atone for Israel in captivity.
Zohar, Vaera 3:11
In this way the North brings forth gold, which is produced by the side of the fire-power, as it is written, “Gold cometh from the North” (Job. 37, 22). For when fire joins with the earth gold is produced, as it is written: “As for the earth… it hath lumps of gold” (Ibid. 38, 5-6).
Zohar, Noach 5:2
Said R. Jose: ‘I interpret it in a reverse sense, namely, that at first “the earth was corrupted before God”, that is, that they committed their sins secretly, so as to be known only to God but not to man. They finished, however, by coming out into the open, as it is written, AND THE EARTH WAS FILLED WITH VIOLENCE, indicating that there was not a place in the whole earth which did not witness their sins.’
Zohar, Vayishlach 2:5
Further, “and flocks, and men-servants, and maid-servants”, these being symbolic of the lower crowns whom God slew in Egypt, in the form of “the first-born of cattle, the first born of the captive” (Ex. 12, 29), and “the first-born of the maidservant” (Ibid. 11, 5). Straightway Esau was seized with fear and went forth to meet him. Indeed, he was as much afraid of Jacob as Jacob was afraid of him.
Zohar, Vayeshev 1:4
He is better, then, than “an old and foolish king”, to wit, the evil prompter, who is called king and ruler over the sons of men, and who is assuredly old, since, as already said, so soon as a man is born and sees the light of day he attaches himself to him;
Zohar, Beshalach 6:5
“Stand still and see”, i.e. “you have no occasion to fight, the Lord shall fight for you and ye shall hold your peace”. On that night the Holy One gathered together His whole celestial Family to judge Israel, and had it not been for the merit and intercession of their ancestors they would not have been left unscathed.’ R. Judah said: ‘The merit of Jacob protected them from punishment, as it says, “If it were not for the Lord who was on our side, may Israel say” (Ps. 124, 2), where the reference is to the patriarch Israel.’
Zohar, Noach 1:2
For all Israelites have a portion in the world to come, for the reason that they observe the covenant on which the world is established, and of which it is said: “If my covenant be not (observed) day and night, it were as if I had not appointed the ordinances of heaven and earth” (Jer. 33, 25). Hence Israel, who have accepted the covenant and observe it, have a portion in the world to come.
Zohar, Vayakhel 14:11
It is in reference to this that we have learned that the nefesh of every Israelite is decorated on the Sabbath day, that decoration consisting of the special spirit within them. But at the conclusion of the Sabbath that spirit departs, and then woe to the nefesh that is thus bereft. It has lost the heavenly crown and the holy energy it thereby possessed.
Zohar, Vayigash 1:6
6. You may say that Aleph is the first letter, AND THAT THE WORLD SHOULD HAVE BEEN CREATED THROUGH IT. True, but because the word damned (Heb. arur) begins with the letter Aleph, the world was not created through it. Thus, although Aleph pertains to a Supernal Secret, the world was not created by means of it, so that no opening could be given to Other Side, called 'damned.' Rather, the world was constructed and created by Bet.
Zohar, Introduction 12:1
R. Eleazar was journeying to visit his father-in-law, R. Jose, son of R. Simeon son of Lakunya. He was accompanied by R. Abba, and another man was leading their baggage-ass behind them. Said R. Abba, ‘Let us open a discourse on the Torah, the time and place being propitious.’
Zohar, Metzora 4:1
R. Isaac cited the verse: “The sun also ariseth and the sun goeth down” (Eccl. 1, 5). ‘When a man’s soul (neshamah)’, he said, ‘is with him in this world, then it may be said of him that “the sun riseth and the sun goeth down”. And when man departs from this world in a frame of repentance then “he hasteth to his place where he ariseth”.
Zohar, Chayei Sara 3:7
Thus when Eve came into the world she attached herself to the serpent, who injected his impurity into her, so that she brought death into the world and to her husband. Then came Sarah, who, though she went down, came up again, and never attached herself to the serpent, as we read, “And Abram went up out of Egypt, he, and his wife, and all that he had” (Gen. 13, 1). Of Noah, too, it is written, “And he drank of the wine, and was drunken; and he was uncovered within his tent” (Gen. 9, 21).
Zohar, Miketz 3:2
The same was the case at first with Samson, of whom it is written: “And the spirit of the Lord began to move him in time beats (I’pha’amo)” (Jud. 13, 25). In connection with Nebuchadnezzar it is written vatithpa’em (and was troubled) (Dan. 2, 1), to indicate that the coming and going of the spirit was twice as rapid.
Zohar, Vayikra 10:5
Imagine a king who was wroth with his queen and banished her from his palace for a certain time. When that time arrived she at once returned to the king. So it happened several times. Finally, however, she was banished from the king’s palace for a very long time. Said the king: ‘This time is not like the other times when she came back to me. This time I shall go with all my followers to find her.’
Zohar, Vayakhel 13:3
When the Sabbath comes in it is incumbent on the holy people to wash away from themselves the marks of their weekday labour. For what reason? Because during the weekdays a different spirit roams about and hovers over the people, and it is in order to divest himself of that spirit and invest himself with another spirit, a spirit sublime and holy, that he must wash away the stains of the workaday world.
Zohar, Yitro 6:8
His forehead is deeply furrowed by two wrinkles, set high upon his brow, one over each eye. His forehead also has three long lines, and between his eyes is the double vertical furrow which signifies deep thought. He is always concerned with realities and not with appearances, because he does not care what men say about him. He is never afraid for long. He is very conciliatory. To outsiders his acts appear sometimes childish and sometimes wise- This type also stands in the sign of the Nun when it is separated and not included in the Zain. So much for the mystery connected with the study of the forehead.
Zohar, Balak 1:2
He was the “son of a bird”,1Zippor means, in Hebrew, “bird”. for he used birds for all his magic arts. He used to mark a bird plucking a herb or flying through the air, and on his performing certain rites and incantations that bird would come to him with grass in its mouth and he would put it in a cage. He would tie knots before it and it would tell him certain things. He would perform his magic arts and the bird would chirp and fly away to the “open of eye” and tell him, and then return.
Zohar, Vayeshev 4:1
R. Simeon said: ‘It is written: “Only he shall not go in unto the veil, nor come nigh unto the altar, because he hath a blemish; that he profane not my holy places, because I am the Lord who sanctify them” (Lev. 21, 23). When the perennial stream releases human souls, and the Female becomes pregnant, they all range themselves within the edifice.
Zohar, Vayishlach 3:19
R. Jose discoursed on the verse: A prayer of the poor, when he fainteth (ya’atoj) and poureth out his complaint before the Lord (Ps. 102, 1). He said: ‘As has been laid down in many places, this psalm was composed by King David when he contemplated the plight of the poor man, and that was when he fled from his father-in-law. It was then that he composed a “prayer of the poor”, as much as to say: “Behold, this is the prayer a poor man offers up to the Almighty, and one which should ascend in advance of all other prayers.”
Zohar, Lech Lecha 7:6
R. Simeon further discoursed on the text, “Now they see not the light; it is bright in the skies, and a wind passeth and cleanseth them” (Job 37, 21). “Now they see not the light”, i.e. Abram’s family saw not the light when God said to Abram, “Get thee forth from thy land and from thy kindred and from thy father’s house”. “It is bright in the skies” means that God willed to make Abram cleave to that supernal light and to shine there.
Zohar, Vayigash 8:13
Observe what consequences followed Elijah’s words, for it is written: “Yet will I leave seven thousand in Israel, all the knees which have not bowed unto Baal, and everv mouth which hath not kissed him” (Ibid. 19, 18). God said to him in effect: “Henceforth the world will not be able to tolerate thee along with my sons.” So He commanded him, saying: “and Elisha the son of Shaphat of Abel-meholah shalt thou anoint to be prophet in thy room” (Ibid. 16), as much as to say: “There shall be another prophet for my children, and thou shalt go up to thy place.”
Zohar, Vayishlach 3:10
R. Simeon said: ‘We have learnt that no life-portion was originally assigned to David, but Adam gave him seventy years of his own; and so David lived seventy years, whilst Adam lived a thousand years less seventy; thus the first thousand years included the lives of both Adam the first man and King David.
Zohar, Nasso 15:5
This kingdom had its counterpart on high, and fortified by that heavenly kingdom the rulership of the House of David will never depart from it throughout all generations. So that whenever the crown of Kingship in any way bestirs itself for a descendant of David there is no one who can stand up against him. The reason thus why “Daniel alone saw the vision” was because he was a descendant of David, as we read: “Now among these were, of the children of Judah, Daniel, Hananiah”, etc. (Ibid. 1, 6); he saw the vision and rejoiced in that it was of the side of the inherited possession which was the lot and portion of his fathers; it was his own, and thus he could endure it, whereas others could not.’ R. Simeon said: ‘When KoH bestirs itself in its rigour, mankind cannot stand against it.
Zohar, Pinchas 15:5
A righteous man is never afflicted save to bring healing to his generation and to make atonement for it, for the “other side” prefers that punishment should light upon the virtuous man rather than on any other, for then it cares not for the whole world on account of the joy it finds in having power over him, Yet withal another virtuous man may attain to dominion in this world and the next; he is “righteous and it is well with him”, because God does not care to make atonement with him for the world. 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; only if the sickness becomes very severe is it necessary to let blood from two arms, and so here, if the world becomes very sinful all the virtuous are smitten to heal all the generation, but otherwise one is smitten and the rest are left in peace When the people are healed the righteous are healed with them, but sometimes all their days are passed in suffering to protect the people, and when they die all are healed.
Zohar, Lech Lecha 15:9
The inner significance of this narrative is that if Abram had not gone down to Egypt and been tested there, his portion would not have been in the Lord. Similarly with his descendants, whom God desired to make a unique and perfect people and to bring near to Himself: if they had not first gone down to Egypt and been tested there, they would not have been God’s chosen people.
Zohar, Balak 4:1
Now Joshua the son of Jehozedek was a perfectly righteous man, a man who penetrated to the innermost shrine, who was admitted to the Heavenly Academy. All the members of the Academy assembled to consider his case. For it is the rule there that when one is brought to be tried a herald proclaims: All members of the Academy enter the secret chamber. Then the Court assembles
Zohar, Chukat 2:9
will now through that shoe no longer wander about among them.
Zohar, Miketz 6:15
Hence tradition tells us that when the Sabbath comes in, the sinners in Gehinnom have a respite and are granted ease and rest; and that at the termination of the Sabbath we have to call down the supernal joy upon us so that we may be delivered from the punishment that the sinners undergo from that moment onward; and this we do by reciting the verse: “And let the pleasantness of the Lord our God be upon us, etc.” (Ps. 90, 17), an allusion to the supernal pleasantness which brings universal freedom.
Zohar, Beshalach 8:4
The answer is, as R. Eleazar has told us, that when God saw Jonah enjoying himself with the sight, He said, “Was it for this that I brought thee in here”, and straightway killed the fish. Then all the other fishes came round it and gnawed at its carcase from all sides so that Jonah found himself in dire straits, and it was then that he prayed “from out of the belly of sheol”, to wit, of the dead fish.
Zohar, Vayigash 5:18
And observe further that whoever offers praises to his Master in the night is fortified in the daytime by the Right side, as a cord issues from the Right side which is drawn round him and by which he becomes strengthened.
Zohar, Kedoshim 3:16
And such are called “the sons of God”, as has been said.