Zohar, Shemot 11:4

R. Hiya said: ‘Thirty days before a nation rises to power or before its downfall in this world, the event is proclaimed in the other world. Sometimes it is revealed through the mouths of little children, sometimes through simple folk, and sometimes through a bird. These proclaim it in the world, and yet no one notices them. If, however, a nation is deserving, the impending calamity is revealed to the righteous leaders of the people, in order that they may call the people to repent and return to the Lord while there is yet time.’

Zohar, Mishpatim 3:167

was perfected in them in these twelve “lineaments” (boundaries) of Israel, which are called “Eleh”.(these), as it says, “These (eleh) all are the tribes of Israel” (Gen. 49, 28), this word, in conjunction with Mi (Who?) forming the name Elohim,1v. Zohar, Genesis 2a. and so bringing the building to completion. On this account did the celestial representative of Esau say to Jacob: “Thy name shall be called no more Jacob, but Israel: for thou hast waged war with Elohim and with men and hast prevailed” (Gen. 32, 28), i.e. prevailed above, by means of the perfect and original structure, which is also indicated by the words “all these”.

Zohar, Miketz 6:3

Now, having said “who stretcheth forth the heavens, and layeth the foundation of the earth”, what need is there for the text to add “and formeth the spirit of man”, a fact which we know already? But in truth this points to a certain grade which forms the reservoir of all spirits and souls.’

Zohar, Beshalach 10:14

“Ye who cleave to the Lord your God, ye are all alive to-day” (Deut. 4, 4). He brought them forth from the holy seed in order that they might be His portion, and therefore He gave them His Torah, the holy one, the supernal one, which was hidden for two thousand years before the creation of the world. He gave it to them out of love, so that they may cleave to it.

Zohar, Yitro 11:6

Esoterically, the man below corresponds entirely to the Man above.

Zohar, Chukat 9:9

[Or, again, we may explain that] best of all is he that has not separated from God and is concealed in obscurity, the pious saintly ones that keep the precepts of the Law and study the Torah day and night: such a one reaches a higher grade than all other men, and all envy his canopy.

Zohar, Pinchas 2:1

1From the beginning of the section Pinhas to the end of the Zohar, a large portion of the text in the original is taken up by the Ray’a Mehemna; hence the frequency of the omissions in the translation. On the section Mattoth there is only a short piece of Zohar of too allusive a nature to be made intelligible in a translation. There is no Zohar at all on the sections Mas’e, Debarim, Ekeb, Re’eh, Shofetim, Ki Teze, Ki Tabo, Nizabim, and Vezoth Haberakah.PHINEAS THE SON OF ELEAZAR THE SON OF AARON THE PRIEST. R. Simeon said: ‘Israel deserved to be destroyed at that time, and were only saved by that deed of Phineas.’ ...

Zohar, Vayeshev 10:4

AND A CERTAIN MAN FOUND HIM : this was Gabriel, of whom we read: “the man Gabriel, whom I had seen in the vision at the beginning ‘(Dan. 9, 2 1). AND, BEHOLD, HE WAS WANDERING : indeed he was wandering both literally and metaphorically; he trusted his brethren and sought their affection but could not gain it, and he was looking for them but could not find them. Hence: AND THE MAN ASKED HIM, SAYING: WHAT SEEKEST THOU?

Zohar, Vayakhel 1:9

AND MOSES AS SEMBLED. R. Abba cited in connection with this the verse: “Assemble the people, the men and the women and the little ones” (Deut. 31, 12). ‘Just as there’, he said, ‘the gathering comprised the whole of Israel, so here also Moses assembled the whole of Israel; to wit, the six hundred thousand men.’

Zohar, Vayeshev 9:3

According to our teachers, God fashioned the lower Jerusalem on the model of the heavenly Jerusalem, the one exactly facing the other, as it is written: “the place, O Lord, which thou hast made for thee to dwell in, the Sanctuary, O Lord, which thy hands have established” (Ex. 15, 17). The expression “that art builded” indicates that God will in time to come cause the upper Jerusalem to descend below; this is further proved by the phrase “as a city that is compact (she-hubrah) together”, where the term hubrah (lit. she is joined), written in the singular, indicates that the Mother has joined the Daughter and the two are become as one.

Zohar, Bamidbar 6:6

Then follows the Song of Moses, which contains all praises, and whereby a man takes upon himself the yoke of the Holy Kingdom. Then at the end of the Service he places Her in Hesed at the end of the prayer proper, to be sanctified therewith. Then the same Psalm is repeated at Minha (Afternoon Prayer), when Vigour is in the ascendant and Rigour prevails alongside the south. Thus unification is effected all along between north and south; and whoever co-ordinates daily his prayers in this way is assuredly destined for the world to come.

Zohar, Metzora 4:3

So it says: “How is the faithful city become an harlot” (Isa. 1, 21). Because Jerusalem uttered evil speech, God departed from her and a spirit of murderers abode in her. If that was the fate of Jerusalem the holy city, how much more so must it be that of ordinary men! Hence it says, “This shall be the law of the leper”.’

Zohar, Vayakhel 6:5

On the fourth day he created the sun and the moon, and He stipulated with the sun that he should stand still in the midst of heaven in the days of Joshua; He also stipulated with the stars that they should wage war against Sisera.

Zohar, Vayakhel 14:4

Here is a most recondite doctrine only known to the initiated of the mystical Wisdom. This spirit is indeed the extension of the Sabbath-point, from which it grows out and diffuses itself into the world. This constitutes the true inwardness of the Sabbath here below; and this is specially alluded to in the injunction: “Wherefore the children of Israel shall guard the Sabbath” (Ex. 31, 16), where the particle eth is meant to include the additional spirit that requires special attention in order that it may remain with a man. The same is indicated in the clause, “that guards the Sabbath from profaning it” (Isa. 56, 2).

Zohar, Vayera 2:9

Rabbi Yehuda asks, What is the meaning of, "by the terebinths" (Heb. אֵלוֹנֵי)? It meant to say 'his might,' as it is written, "by the hands of the mighty one of Jacob" (Gen. 49:24). The verse, "and he sat in the tent door" is as it is written, "Hashem, who (Heb. מִי) shall abide in Your tabernacle (or: 'tent') (Tehilim 15:1). The verse, "in the heat of the day" is as written, "But to you that fear My name shall the sun of righteousness arise with healing in its wings" (Malachi 3:20).

Zohar, Beshalach 4:8

Then is he indeed blessed who at that moment shall arise to study the Torah. For all those who dwell in the palace of the Matrona arise at that time to sing praises to the King, but the praise which ascends from this far-away world is the most pleasing of all to the Holy One.

Zohar, Terumah 7:14

It might be said that we deceive the angels by thus praising them. But this deception is permissible, for the heavenly angels are holier than we, and are able to derive and imbibe greater stores of holiness, and were we not to have an extra sanctification we would be unable to associate with them in any fellowship or communion of praise, and the glory of the Holy One, blessed be He, would so be prevented from coming into completion throughout both the upper and lower spheres at one and the same time. Therefore we endeavour to make ourselves their associates, in order that the glory of the Holy One, blessed be He, may be exalted in all the spheres.

Zohar, Miketz 8:4

Observe now the difference in the behaviour of four kings in going to war. David said: “Let me pursue mine enemies, and overtake them; neither let me turn back till they are consumed” (Ps. 18, 38). He dared to make this request because he guarded himself against those sins, and thus allowed no opening to his enemies to prevail against him. He therefore prayed only that he might pursue them continually, and had no fear that they might pursue him, or that his sins might cause him to fall into their hands.

Zohar, Balak 6:91

The last part of the verse we may translate, “He who gives blessing to the Head breaks the power of the “other side”.

Zohar, Miketz 7:3

Alternatively we may suppose this verse to be spoken by the Community of Israel, whose head will one day be raised above Esau and all his lieutenants. Then Israel will “offer in his tabernacle sacrifices with trumpet-sound”, or, rather, “sacrifices of breaking” (teru’ah) to wit, the broken spirit which is mentioned in the passage: “The sacrifices of God are a broken spirit” (Ibid. 51, 19), so as to cause severity to be removed from the world; “then I will sing, yea, I will sing praises unto the Lord”, without ceasing, for evermore.

Zohar, Vayikra 5:1

R. Eleazar quoted here the verse: “Wherefore when I came was there no man, when I called was there none to answer?” (Isa. 50, 2). ‘Happy are Israel’, he said, ‘in that wherever they congregate God is among them and takes pride in them, as it says, “Israel in whom I will be glorified” (Ibid. 49, 3).

Zohar, Bereshit 8:4

there springs up food and sustenance for the world, as it is written: “to bring forth bread out of the earth” (Ibid.). The same is implied here by the words HERB YIELDING SEED. For “grass” does not yield seed, but is only destined for food for the sacred fire, whereas “herb” helps to maintain the world.

Zohar, Vaetchanan 15:1

For in connection with the verse, “Moses spoke and God answered him with a voice” (Ex. 19, 19), we have learnt that this voice was the voice of Moses, the Voice to which he was attached through his superiority over all the other prophets. And because he was attached to this higher grade he was able to say to Israel, “The Lord thy God”, namely, the grade called Shekinah which abode in their midst.’

Zohar, Lech Lecha 14:1

and at the hour of midnight the Holy One, blessed be He, comes to the Garden of Eden to disport Himself with them. With which of them? R. Jose said, with all: both with those whose abode is in the other world and with those who are still in their dwellings in this world-with all of them God disports Himself at midnight.

Zohar, Noach 1:14

A different explanation given is that because he was righteous, He praised him twice (Noah Noah) perfect in his generations," but if he had lived in any other generation, such as that of Abraham or Moses or King David, then he would not have been considered righteous at all. Still another explanation is that if this is what he was able to perform in a generation in which all were wicked, how much more he could have done in a generation in which all were righteous.(End of the Tosefta)...

Zohar, Miketz 9:17

Further, one ought to remember a good dream, because, although there is no forgetfulness before the Holy One, yet if the man forgets the dream he also will be forgotten.

Zohar, Lech Lecha 10:5

There were, in fact, two altars, because here it was revealed to him that God is ruler over all, and he became acquainted with the higher wisdom, which he had not known previously. He therefore built two altars, one for the grade (of the Godhead) which was already known to him, and one for the grade which was still concealed. This can be seen from the text: it first says “And he built there an altar to the Lord who appeared to him”, and afterwards it says “and he built an altar to the Lord”, simply-with an allusion to the higher wisdom.

Zohar, Lech Lecha 20:13

Furthermore, when Abram saw that Lot had reverted to his sinful ways, he was afraid and said to himself, “Perhaps through associating with this man I have lost the holy heritage with which God has endowed me”; hence, when Lot left him, God said to him, LIFT UP NOW THINE EYES AND LOOK FROM THE PLACE WHERE THOU ART.

Zohar, Emor 8:2

“Righteousness”’, he said, ‘refers refers to the place to which all the shining faces are attached, as it is attached to them; and “confusion of face” refers to the place from which the shining faces are removed.

Zohar, Terumah 7:13

In this Kedushah we must be on guard and hide our knowledge in quietness among ourselves,1By saying it in Aramaic. more than in those which we say in company with the angels.1The Kedushah in the benediction, “Fashioner of light…” and the Kedushah in the Amidah. in one of these we praise those self-same angels, and for this they permit us to pass through the upper gates. Also we recite it in the holy language (Hebrew); for this reason, too, they permit us to pass through the heavenly gates; and by means of the next sanctification we enter into still higher gates.

Zohar, Terumah 10:20

The reason is that just because of its importance above all other hymns and because the Community of Israel cannot be perfected except by means of the written Torah, it must be recited in close proximity to the prayer said when seated.

Zohar, Mishpatim 3:277

As to the words “graven upon the tables” (harut’al ha-luhoth), it has already been pointed out that this phrase contains an allusion to heruth-that is, freedom. Freedom from what? From the angel of death, from subjection to the kingdoms of this world, from all things earthly and from all things evil. And what is freedom? It is the seal of the world to come, in which is every kind of freedom. Had not the tablets been broken, the world would not have suffered as it subsequently did, and the Israelites would have been in the likeness of the supernal angels above. Therefore the Scripture proclaims: “the tablets were the work of God” (Elohim), from the time when the world was still under the aegis of the name Elohim, before the Sabbath had entered.

Zohar, Balak 6:94

but day, that is Abraham (kesed) went before them by day, while the Bride went before them by night, as it is written, “and by night in a pillar of fire to give light to them”-each one at the fitting time. And as for you, Companions, may night and day ever be before you.’ They kissed and blessed him as before and went their way.

Zohar, Vayikra 5:4

So on the day when the Tabernacle was completed God came at once and rested thereon and straightway “called unto Moses and spake to him from the tent of meeting, saying”. He made known to him how Israel would sin and how this tent of meeting would be “pledged” ‘1A play on the words mischan, “tent”, and mashcen (Aramnaic), “pledge”. for their sins and would not endure. There was, however, a remedy for this: “if a man should bring an offering to the Lord”.’

Zohar, Vayera 3:3

As they were still sitting, the wise men of the generation came by to visit him. However, he cursed them for not coming to serve him. As we have learned, it is greater to serve the Torah than study it. In the meantime, Rabbi Akiva arrived. He asks, Akiva, Akiva, why have you not come to attend to me? He responded, Rabbi, I had no spare time. He was angry and said, Indeed, I wonder whether you shall die naturally. On that account, he placed a curse on him so that his death would be the worst of them all; they also would not die naturally. And he said that the death of Rabbi Akiva shall be the cruelest of them all.

Zohar, Pekudei 9:2

There is this further truth underlying this verse. It is, that the Holy One, blessed be He, is long-suffering with the wicked in this world, because this world is the portion of the “other side”, whereas the world to come belongs to the side of holiness, is the portion of the righteous for them to abide therein adorned with the crown of the glory of their Master. These two sides are the counterparts of one another, the one the side of holiness, the other that of defilement; the one destined for the righteous, the other for the wicked. Happy are those righteous who have no portion in this world but only in the world to come.

Zohar, Tazria 7:2

so that body and soul may appear before the Matrona and unite with Her. ‘AND SHE SHALL CONTINUE IN THE BLOOD OF HER PURIFYING THREE AND THIRTY DAYS. These are to allow the spirit to settle in the body. The three extra days are the first three after the circumcision, during which the child is in pain and the spirit cannot settle down in the body.

Zohar, Balak 6:9

The truth is that I saw through you before, and now I see through you again, since my father never observes a wise man on the road without following him with his ass in order to carry the yoke of the Torah. Since my father did not deign to follow you, I will not tell you who was my father.’ Said R. Judah to R. Isaac: ‘Methinks that this child is no son of man.’ They ate their meal, while the boy gave expositions of the Torah. Having finished they said: ‘Come, let us say grace. ‘ He said to them: ‘You have spoken well, since the Holy Name is not to be blessed with this blessing unless permission is asked.’

Zohar, Vayeshev 1:5

and he is foolish, not knowing how to receive admonition, since, as Solomon says of him also, “the fool walketh in darkness” (Ibid. 2, 14). Indeed, he comes from the very quarry of darkness, and light is for ever a stranger to him.’

Zohar, Emor 13:11

Observe that when the dead rise from the dust, they will leave it as they entered; if they went into it lame or blind, they shall rise from it lame or blind, in order that it should not be said that it is another who has risen. Afterwards, however, God will heal them and they will be whole before Him and the world will be whole.1Cf. T. B. Sanhedrin, 91a.

Zohar, Toldot 6:12

When Rav Kahana arrived, he said that this was said in the name of those versed in the Mishnah. The body is built upon the liver and the heart. As Rabbi Yehuda said, the heart and the liver are the leaders of the various organs of the body. The leader of the head is the brain, but there are two leaders in the body. The first is the liver and the second is the heart. This is the meaning of the verse, "And the children struggled together within her." These are the two foundations of the body: the brain and the heart.

Zohar, Vayera 16:15

When the Holy One is about to execute judgement in the world, He sends one messenger for this purpose. Why, then, have we here two messengers, where one would have sufficed? The truth is that of the two angels one came to rescue Lot, and so only one was left to overthrow the city and destroy the soil.

Zohar, Miketz 5:2

Hence it is written: AND PHARAOH SAID UNTO JOSEPH: FORASMUCH AS GOD HATH SHOWN THEE ALL THIS, THERE IS NONE SO DISCREET AND WISE AS THOU. As if to say: You seem to have been there at the time I dreamt my dream and to have seen the dream together with its interpretation.”

Zohar, Vaera 3:1

R. Hezekiah discoursed on the verse: Blessed is the man unto whom the Lord imputeth not iniquity, and in whose spirit there is no guile (Ps. 32, 2). He said: ‘How blind are the children of men who neither see nor perceive what the foundation is of their existence in the world! Behold, when the Holy One, blessed be He, created the world, He formed man in His own image, so disposing his capacities as to enable him to study the Torah and walk in His way.

Zohar, Vayeshev 5:27

and since at that time “Behold, my brother Joseph constituted the the male was not with her, all the souls that issued then were not the same as they had been when the sun was in union with the moon, as already said. This union is symbolized by the relation of Joseph to Jacob, as expressed in the verse, “These are the generations of Jacob: Joseph.” This form of expression implies that Jacob’s image was completely reproduced in Joseph, and that whatever happened to the one happened to the other also, the two being parallel and having the same esoteric symbolism.’

Zohar, Bechukotai 1:1

IF YE WALK IN MY STATUTES, ETC. R. Hiya introduced this section with a discourse on the verse: “O my people, remember what Balak king of Moab consulted, and what Balaam the son of Beor answered him” (Micah 6, 5). ‘Happy’, he said, ‘is the people whose Master exhorts them thus, as though to say, Although you go astray from the ways of My people, My ways, yet ye are My people, and I do not desire to requite you according to your deeds.’

Zohar, Noach 4:5

See now, all the offspring of the Garden of Eden did not issue from the Righteous one until he entered into that ark of which we have spoken and became one with it-that ark which contained all in embryo. Similarly Noah the righteous man did not beget offspring to populate the world until he entered the ark in which all (life) was gathered and safely stored and from which it afterwards emerged to multiply in the world and to have an abiding existence on earth. Had not these creatures been through the ark they would not have endured in the world.

Zohar, Introduction 11:1

IN THE BEGINNING. R. Simeon opened his discourse with the text: And I put my words in thy mouth (Is. 51, 16). He said: ‘How greatly is it incumbent on a man to study the Torah day and night! For the Holy One, blessed be He, is attentive to the voice of those who occupy themselves with the Torah, and through each fresh discovery made by them in the Torah a new heaven is created.

Zohar, Noach 7:6

R. Hiya continued: ‘It is written here, in connection with Noah, “And God saw the earth and behold it was corrupt.” Contrast with this the verse “And God saw their deeds, and they had repented of their evil ways” (Jonah 3, 10). There the earth called to God, reaching out towards heaven, and beautifying her face, as it were, like a woman trying to please her husband; so the earth tried to please God by raising up for Him righteous children.

Zohar, Introduction 12:27

“A man of good appearance” (mar’eh) also signifies Moses, of whom it is written “ou-mar’eh (by clear appearance) and not in dark speeches” (Num. 12, 8); so too “man” (ish), as he is called “man of God” (Deut. 33, 1), the husband, as it were, of the Divine glory, leading it whereso he would upon the earth, a privilege no other man had ever enjoyed.

Zohar

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