Zohar, Mishpatim 3:77

Not that they thereby forfeit any of the bliss which they enjoyed before, since it says “if he take unto him another, her food, etc.” Still, when they ascend into the higher Paradise they remove these garments and are clothed only in their own radiance, for there no garb is worn.’

Zohar, Chukat 9:6

while those who have not merited to ascend so high are assigned a lower place according to their deserts. They are stationed in the lower Eden, which is called “lower Wisdom”,

Zohar, Vayera 1:7

Said R. Eleazar: ‘Until Abraham was circumcised, God did not speak with him save from a lower grade, whereon, too, the higher grades were not resting. But when he was circumcised, straightway “the blossoms appeared in the earth”, to wit, the lower grades which the earth put forth, thereby establishing that lower grade we have mentioned;

Zohar, Vaera 7:8

The Voice went on: “And I appeared unto Abraham, unto Isaac, and unto Jacob.” The “and” (the VAU) symbolizes Jacob’s superiority over the others, according to R. Judah. Said R. Jose: ‘What of the verse, “I am the God of Abraham and of Isaac” (Gen. 28, 16)?’

Zohar, Balak 12:4

There are forty-nine of them, and the steersman is the highest of them all. Thus he praised himself vaguely, and while speaking truthfully he yet misled people.

Zohar, Vayakhel 11:33

In arriving at “Praised be” it behoves a man to concentrate his thoughts on the Holy One, blessed be He, in that benediction which reads: “Blessed art Thou… who formest light… Blessed art Thou, O Lord creator of the universe.” The precept, “to love Him”, is realized in the benediction commencing with “With abundant love”, which is followed by the reading of “And thou shalt love the Lord thy God…”, containing the mystery of the love of the Holy One, blessed be He. And we proclaim His unity when we recite “Hear, O Israel: the Lord our God, the Lord is One”, as that declaration contains the secret of God’s oneness. After the reading of these sections comes the passage wherein we mention our exodus from Egypt, in fulfilment of the injunction, “But thou shalt remember that thou wast a bondman in Egypt” (Deut. 24, 18).

Zohar, Kedoshim 9:2

But,’ said the other, ‘what of the verse, “And the Lord God said, It is not good that the man should be alone, I will make him an help meet for him” (Gen. 2, 18), which implies that she was not made until then?’ He replied: ‘Adam was indeed alone in so far as he had no support from his female, because she was fixed in his side, as we have explained. Hence God did not say “I will create a help”, but “I will make“, that is, fashion; and so God did by taking one of his sides and fashioning it and bringing it to him. Then Adam cohabited with his wife, and she became a support to him.

Zohar, Bamidbar 3:8

Then the last He denotes the west. The south is thus interlinked with the east, which constitutes the starting-point of the sun. Hence we have learnt that it is the side of the Father to which is attached the supernal Hesed (Mercy), and the side of the Mother from which depends Geburah (Might).

Zohar, Shemot 11:1

It says in the Book of R. Hamnuna the Elder, in connection with the words, “Now there arose a new king over Egypt”, that all the nations of the world and all their kings become powerful only on account of Israel. Egypt, for instance, did not rule over the whole world before lsrael settled there. The same is true of Babylon, as well as of Edom (Rome). Before that all these nations were utterly insignificant and contemptible:

Zohar, Lech Lecha 5:6

He then once more reflected and weighed in the balance and tested to find out the real truth about that place, but he could not get to the root of it. He felt himself baffled by the obscurity which surrounded it, and therefore “they came to Haran and abode there”.

Zohar, Bereshit 6:21

At the time when discord was stirred by the violence of the left, the Avenging Spirit was reinforced. There issued from it (two) demons which immediately became solidified without any moisture, one male and one female. From them were propagated legions of demons, and to this is due the inveteracy of the unclean spirit in all those demons. It is they who are symbolised by the foreskin (orlah); the one is called Efeh (adder) and the other is called Nahash (serpent), the two, however, being but one. The Ef ‘eh bears offspring from the Nahash after a period of seven years’ gestation.

Zohar, Vayigash 8:8

In connection with the phrase el nafsho (to his soul), I have heard,’ he continued, ‘the following recondite doctrine from R. Simeon. All the souls of mankind emerge from the everflowing celestial stream, from which they are received into the “bundle of life”. Now, when a female becomes pregnant from a male, it is mostly the result of an equal and reciprocal desire, or less often of the predominating desire of the female. But when the desire of the male predominates, then the soul of the child that is born has unusual vitality, inasmuch as the whole of its being is the result of the desire and yearning for the tree of life. Hence Elijah, to whose birth that desire had contributed in a special degree, was gifted with special vitality, and did not die like other men.

Zohar, Achrei Mot 7:2

What did they chant? “For great is the Lord and highly to be praised, he is to be feared above all gods” (Ps. 96, 4). When they spread out their wings they said: “For all the gods of the peoples are idols, but the Lord made the heavens” (Ibid. 5). And when they covered the mercy seat they said: “Before the Lord for he cometh to judge the earth, he shall judge the world with righteousness and the peoples with equity” (Ps. 98, 9).

Zohar, Balak 14:1

1The first 2 lines of the Hebrew text are not found in our translation.COME NOW, THEREFORE, I PRAY THEE, CURSE ME THIS PEOPLE, ETC. R. Abba discoursed on the verse: “A prayer of the afflicted when he is overwhelmed” (Ps. 102, 1). He said: ‘There are three to whom prayers are ascribed in the Scripture, viz., Moses and David and the afflicted one. We also find, it is true, “A prayer of Habakkuk the prophet”, but when we examine this we find that it is a praisegiving to the Almighty for having revived him and performed miracles for him.

Zohar, Vayishlach 9:5

For Esau was so evilly disposed to Jacob that even at that very time he was planning how to afflict him and bring accusations against him in the distant future. Hence they wept: Jacob for fear lest he might not escape from his brother’s onslaught, and Esau to think that his father was still alive, so that he was unable to do any harm to Jacob.’

Zohar, Yitro 12:8

Although there are also other veins in his face, these do not protrude, except when he treads the paths of crookedness and iniquity. Here again the seed of David are the reverse of other men, first appearing in the form of Man and then in that of Lion, finally separating and taking the form of the “other side”.

Zohar, Ki Teitzei 1:1

Ra'aya Meheimna (the Faithful Shepherd)... "and they shall fine him a hundred shekels of silver" (Deuteronomy 22:19). We are commanded to punish whoever defames someone's character. This is the meaning of, "and they shall fine him a hundred shekels of silver, and give them to the father of the girl, because he has brought out an evil name upon a virgin of Yisrael." Sages, this applies to after the wedding, since he says, "I found not your daughter a virgin" (Ibid. 17). Not all evil names are alike, since the spies who spread an evil name on the land were punished for it by dying and not meriting it. A woman is like ground, it is like the explanation that Esther was the ground.

Zohar, Nasso 15:14

R. Isaac said: ‘The Holy One, blessed be He, desired that the upper beings should be blessed, in order that the lower beings should draw down the blessing from above, and, on the other hand, that the most holy beings above should reciprocally draw to themselves the blessings through the lower beings who are the most holy here below, as we read, “and thy godly ones shall bless thee” (Ps. 145, 10).

Zohar, Vayakhel 14:5

Within the mystery of the special spirit there is this further mystery, to wit, that it shares in all the enjoyments and delights that Israel partakes of on that day; hence it behoves us to afford it pleasure by partaking of food and drink three times, the three meals corresponding to the three grades of Divine Faith, as explained elsewhere. Happy is the portion of whoever affords it pleasure and delight on that day.

Zohar, Beshalach 15:17

According to R. Abba, the singing is to be directed, not to any of the emanations of the Deity, but to the Holy King in His very essence, as it says, concerning the song of Moses and the children of Israel, that they sang “to the Lord”.

Zohar, Terumah 10:16

For when Israel is occupied with the singing of psalms and hymns of praise and with prayer, three groups of supernal angels also assemble. One consists of holy beings who praise Him in the day-time-for there are also those who praise Him at night-in company with the Israelites;

Zohar, Bereshit 17:10

and straightway the doors of seven palaces fly open. The first palace is the palace of love; the second, of fear; the third, of mercy; the fourth, of prophecy through the clear mirror; the fifth, of prophecy through the hazy mirror; the sixth, of righteousness; the seventh, of justice.1From here to razin t’mirin on 24b is a dissertation on the relation of prayer to the various Sefimth, involving much manipulation of Hebrew letters and vowel-points, and therefore unsuitable for translation.2The translation resumes on line 29 of the Hebrew text.

Zohar, Vayishlach 3:16

To protect himself against Esau, Jacob resorted to prayer and did not rely upon his merit, since he desired to keep this in reserve for the benefit of his descendants in the future, and not to use it up now against Esau. Hence he now offered up his prayer to the Almighty, and did not rely upon his merits, nor ask for deliverance for their sake.

Zohar, Lech Lecha 13:1

NOW IT CAME TO PASS THAT WHEN ABRAM WAS COME TO EGYPT THE EGYPTIANS BEHELD THE WOMAN THAT SHE WAS VERY FAIR. R. Judah said: He brought her in a box, and they opened it to levy duty. When it was opened a light like that of the sun shone forth, as it says “that she was very fair”.

Zohar, Pekudei 1:2

These are the lower Chariot group, for, after the ocean has drawn in all the waters it lets them out towards one side, namely, towards the lower Holy Chariots, giving them drink. Now, these are all numbered and noted by name, as we read: “He calleth them all by name” (Isa. 40, 26). Similarly, “These are the accounts of the tabernacle, even the tabernacle of the testimony”.’

Zohar, Terumah 16:13

And because this “Word” is not like other words, but is a supernal mystery, Scripture comes back to it and says: “There is no word (omer) nor speeches, their voices are not heard” (v. 3). This “word” is a supreme mystery of supernal grades, where there are no voices nor speech, and which cannot be understood like the other grades which constitute the mystery of the Faith, and which are voices that can be heard.

Zohar, Korach 1:1

NOW KORAH THE SON OF IZHAR THE SON OF KEHATH THE SON OF LEVI, ETC. He who makes the right left and the left right, as it were, lays waste the world.

Zohar, Noach 12:8

R. Hiya and R. Jose in the course of their travels came to the mountains of Kurdistan, and observed there some deep ravines which had been left from the Flood. Said R. Hiya: ‘These ravines are vestiges of the days of the Flood, and the Holy One, blessed be He, has left them throughout the generations so that the sins of the wicked should not be blotted out from before Him.

Zohar, Pekudei 4:6

Moses, on surveying them, was somewhat perplexed, so God said to him: “O Moses, do thou follow thy indications and I will follow mine.” Moses then commenced the work without misgiving.

Zohar, Terumah 3:1

R. Judah connected this text with the verse: “O, how (mah) great is thy goodness which thou hast hidden for them that fear thee; which thou hast wrought for them that trust in thee before the sons of men!” (Ps..XXXI, 20). ‘This verse’, said he, ‘has been well enough expounded by the Companions; but the “holy lamp”.(R. Simeon) found in it one of the deepest of the esoteric lessons.

Zohar, Lech Lecha 13:13

Further, just as a palm tree does not grow unless the male be accompanied by the female, so the righteous cannot flourish save when they are male and female together, like Abram and Sarai.

Zohar, Mishpatim 2:11

And if the newly created being deserves still more, the soul which is put into his bodily form derives through a process of emanation (aziluth) from the sphere of the “Only Daughter”, and is itself called “the King’s daughter”. If his merit is still greater he will be endowed with a spirit (ruah), deriving through emanation from the sphere of the “Central Pillar”, and its owner is then called “The son of the Holy One”, as it is written: “Sons are ye to the Lord your God” (Deut. 14, 1). Should he be of even greater worth he is given a soul (neshamah) from the sphere of Father and Mother, concerning which it is written: “And he breathed into his nostrils the breath (nishmath) of life” (Gen. 2, 7). What does “life” signify? It signifies the Divine Name YH; and therefore it is written of such souls: “Let the whole soul (all souls) praise KaH” (Ps. 150, 6).

Zohar, Terumah 6:5

Hence the expression, “Let them buy (“lakah” also means “to buy”) unto Me”. OF EVERY MAN: from everyone deserving the name of “man”, that is, from everyone who prevails over his evil inclination. “That giveth it willingly, with his heart”-namely, he with whom the Holy One is well pleased, for He-the Lord-is Himself the “Heart”, as it is written: “My heart said to thee” (Ps. 27, 9); “the rock of my heart” (Ibid. 73, 21) so also here, “Ye should take me a heave offering from him with whom I am well pleased”, for there alone can the acceptable sacrifice be found, and in no other place soever.

Zohar, Vayakhel 2:12

Then when the sun appears in full daylight, Israel takes up the song below in unison with the sun above, as Scripture says: “They reverence thee at the appearance of the sun” (Ps. 72, 5). For the sun, on commencing his course, breaks forth into sweet melody, chanting: “O give thanks unto the Lord, call upon his name… Sing unto him, sing praises unto him…” (Ibid. 105, 1-45).’ Said R. Eleazar: ‘Were mankind not so obtuse and insensitive, they would be thrilled to ecstasy by the exquisite melodiousness of the orb of the sun when he journeys forth singing praises to the Holy One, blessed be He.’

Zohar, Shemot 13:27

At the end of those forty days a voice shall be heard from the highest throne calling the Bird’s Nest and the Messiah who shall be hidden there. Thereupon he shall be carried aloft, and when the Holy One, blessed be He, shall behold the Messiah adorned with the garments of holy zeal and girded with weapons of war, he will take him and kiss him upon his brow.

Zohar, Vayakhel 14:14

That spirit flows from the Ancient of Ancients and descends into the lower “Sabbath-point”, bringing therein rest for all, whence it expands into all directions on high and below, as it says: “between Me and the children of Israel”.

Zohar, Miketz 2:5

Alternatively, the king who by justice establisheth the land is exemplified in King David, of whom it is written: “and David executed justice and righteousness unto all his people” (II Sam. 8, 15); for David thereby upheld the world, which was preserved after him for the sake of his merits. “But he that exacteth gifts overthroweth it”: this is exemplified in Rehoboam.

Zohar, Beshalach 10:18

And when the Israelites reached the shore and there beheld the waves of the sea heaving and tossing, and lifting up their eyes beheld so close behind them Pharaoh and all his hosts, they were grievously affrighted, therefore crying out unto the Lord. “Also the sea saw and fled” (Ps. 114, 3). What saw it, and why did it flee? It saw the coffin of Joseph, the man who “fled and went outside” (Gen. 39, 12). We likewise read that the Egyptians said “Let us flee”. Why said they so? Because they suddenly perceived the land of Egypt as it were on fire.’

Zohar, Vayera 6:2

Abraham, however, assuredly did see them, as they descended to earth in the form of men. And, indeed, whenever the celestial spirits descend to earth, they clothe themselves in corporeal elements and appear to men in human shape.

Zohar, Beshalach 14:14

R. Isaac found an added indication of this in the words: “Because he loved thy fathers… he brought thee out in his sight with his mighty power out of Egypt” (Deut. 4, 37); “in his sight” referring to Jacob. According to R. Hezekiah, however, “in his sight” (lit. countenance) refers to Abraham, of whom it says that he fell “on his countenance” when the Lord announced to him the birth of a son (Gen. 17, 17),

Zohar, Bereshit 9:2

When He created Adam and gave him a partner, as soon as she saw Eve clinging to his side and was reminded by his form of the supernal beauty, she flew up from thence and tried as before to attach herself to the “little faces”. The supernal guardians of the gates, however, did not permit her. The Holy One, blessed be He, chid her and cast her into the depths of the sea,

Zohar, Lech Lecha 13:15

Said R. Judah, ‘Is it not a dictum of the Rabbis that the world rests on seven supports, as it is written, “Wisdom hath hewn out her seven pillars” (Prov. 9, 1)?’ R. Jose replied: ‘That is so, but those others depend on one who is the real support of the world. This is the Zaddik who waters and refreshes the world and feedeth all, and of whom it is written, “Say of the Zaddik that he is good, for (through him) they eat of the fruit of their works” (Is. 3, 10), and again, “The Lord is good to all and his tender mercies are over all his works” (Ps. 145, 9).’

Zohar, Mishpatim 3:69

Old man, old man! Art thou, then, uncertain whether the Holy One and the Shekinah are present here, and whether those to whom thou speakest are worthy to hear these mysteries?.Fear not! Hast thou not plunged unafraid into the midst of mighty battles, and art now afeared? Nay, nay, be not so: rather say what thou hast to say to the very end, since the Holy One and the Community of Israel are indeed here, for were it not so thou wouldst not have met with these men, nor even begun thy present discourse. So speak on, old man, speak on and have no fear!

Zohar, Beshalach 1:7

Hence, whenever the spirit of prophecy was stirred in him, he trembled, saying: “O Lord, I have the report of thee, and I am afraid” (Hab. 3, 2).

Zohar, Vayakhel 8:2

For there is name and name. There is the name on high1Hohmah. that is the sign of the unknown, of that which is above and outside all knowledge-it is the supernal point; and there is the name below which is expressive of the central point here below. So Scripture says: “from the one end of the heaven unto the other” (Deut. 4, 32), that is, from the supernal point that concentrates within itself all the supernal life-energy “unto the lower end of heaven”, which bears the name “lower central point”.1Malkuth. This point is identical with the “book”, and, being in the centre, it unites within itself all the world’s directions;

Zohar, Bamidbar 6:7

Thus ON THE WEST SIDE SHALL BE THE STANDARD OF THE CAMP OF EPHRAIM, that is, lying between north and south; with the standard of the camp of Reuben on the south, and the standard of the camp of Dan on the north, Ephraim is found on the west between the two, between north and south, all on the heavenly pattern.

Zohar, Beshalach 10:3

Now Jacob is united with the Tree of Life, over which death has no dominion, since in it all life is contained, emanating from it unto all those who are in perfect union with it. For this reason Jacob did not really die. He died in a physical sense when “he gathered up his feet into the bed” (Gen. 49, 33), which bed is mysteriously called “the bed of Solomon” (S.S. 3, 7), the bed of the “strange woman” whose “feet go down to death” (Prov. 5, 5). But of all the Fathers the Holy One chose Jacob to be the centre of perfection and fulfilment, as it is written: “Jacob whom I have chosen” (Isa. 41, 8).

Zohar, Lech Lecha 20:2

The reason is to be found in the verse “My dove that art in the clefts of the rock, in the coverts of the steep place” (S. S. 2, 14). “My dove” refers to the community of Israel; “the clefts of the rock” refers to Jerusalem, which is firm and eminent like a rock; “the coverts of the steep place” refer to the place which is called “holy of holies”, the heart of the world.

Zohar, Vayeilech 5:1

R. Simeon said: ‘This is not so, but the truth is that this itself is a proof of the superiority of Moses. For Moses went up, from the lower to the higher, but they came down, from the higher to the lower. Moses said shirah, which is the song of the Matrona in honour of the King, and he was attached to the King. They said shir, which is the song of the King in honour of the Matrona, and they were attached to the Matrona; and thus the superiority of Moses was here displayed.

Zohar, Terumah 10:13

Moreover, if one day the favoured man is missing, She is greatly concerned, and makes inquiries about him, as it is written: “Who is among you that feareth the Lord, that obeyeth the voice of his servant…?” (Isa. 50, 10). As we have pointed out, “His servant” is Metatron, who calls from “Seir” to men to repent and pray. Therefore, as we have said, he who comes early to the Synagogue merits the grade “Righteous”.

Zohar

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