Zohar, Yitro 13:5

Therefore the word teomim (twins), in connection with Jacob and Esau (Gen. 25, 24), is written in a defective form, in order to indicate that Jacob alone is under the sign of this constellation.

Zohar, Vayakhel 5:5

Now the phrase, “every noble-hearted”, as already said, comprises those four legions who together are named noble-hearted; “the Lord’s heave-offering” indicates the Divine Throne, so called because they raise it and cause it to ascend on high.1i.e. from the world of beriah to the world of aziluth.

Zohar, Korach 2:3

They are also called here “men of name”, but not “men of the Lord”, because they came from the side of Geburah, but they arrogated more to themselves and banded together in contention.

Zohar, Kedoshim 1:3

Similarly we have learnt that if a man does not study the Torah it is forbidden to go near him, to associate with him, to do business with him, all the more so to walk in the road with him. We have learnt that if a man walks abroad and no words of Torah accompany him, his life is forfeit; still more one who goes with a man who has no faith and heeds neither the honour of his Master nor his own, being regardless of his soul.

Zohar, Beshalach 15:20

I WILL SING UNTO THE LORD. As stated above, they spoke in the name of the Shekinah, hence the singular. “To the Lord”-to the Holy King. For highly exalted is He (gaoh gaah): He ascends to be crowned with His crowns in order to dispense blessings, and perform wonderful works, and to be exalted in and through all; exalted in this world, exalted likewise in the world to come; exalted in order that He may crown Himself with His crowns and be glorified in perfect joy.

Zohar, Beshalach 10:35

AND THE EGYPTIANS (Mizraim) SAID, LET US FLEE FROM THE FACE OF ISRAEL . Mizraim here signifies the celestial chief who was in charge of Egypt. Said R. Jose: ‘This presents a difficulty For inasmuch as he was already removed from his dominion, how could he pursue the Israelites?

Zohar, Behar 8:3

The “earth” referred to here is the supernal earth, with which none can abide save he first arouse this “good”; but if he does that he may dwell in its midst and eat its fruit and delight in it. And the same meaning is in the words “follow after faithfulness”. We may also take these words to mean, “Concentrate all thy thought upon Her”.

Zohar, Lech Lecha 13:14

Again, “he shall grow like a cedar in Lebanon”: just as a cedar is pre-eminent and all can sit under it, so the righteous man is pre-eminent and all sit under him. The world is supported upon one righteous one, as it is written, “the righteous is the foundation of the world” (Prov. 10, 25).’

Zohar, Pekudei 8:4

and gave him wisdom and understanding and knowledge, inasmuch as he already was possessed of all wisdom of heart, as it is written: “and in the hearts of all that are wise hearted I have put wisdom” (Ex. 31, 6). For the Holy One, blessed be He, does not grant wisdom save to him that already has wisdom.’ R. Simeon said: ‘The name Bezalel was emblematic, and he was called so in virtue of his wisdom; esoterically the name is composed of b’zel-El (in the Shadow of God).

Zohar, Beshalach 15:12

It is they who will be brought to life again at the future Redemption. And why? Are they not already bound up with the “Bundle of life”? Why bring them down to earth again? Let the experience of the past give the answer. It has pleased the Holy One, in former time, to send down to earth those spirits and souls who belonged to the highest supernal grade. Should He not, then, let the spirits of the righteous men come down again in the future when He will make the crooked straight (i.e. redeem the world)? For, indeed, “there is not a righteous man upon earth that doeth good and sinneth not” (Eccl. 7, 20). And even the sinless ones who only died because of the “counsel of the Serpent”1t. b., Sabb. 55b, Benjamin, Amram, Jishai, and Kaleb, David’s son, were sinless and died not for their own sins, but because of the “serpent’s counsel”, i.e. of “original sin”. will arise and be counsellors to the Messiah.

Zohar, Pekudei 4:18

Observe that that Tabernacle was subjected to an inventory, and hence it needed the prayer of Moses for blessings to rest upon it, as Scripture says: “And Moses blessed them” (Ex. 39, 42). What blessing did he pronounce? He said: “Let it be His will that blessing should rest on your handiwork.” Yet blessings did not rest on that Tabernacle until Moses joined it to the heavenly Tabernacle. So Scripture says: “These are the accounts of the tabernacle, even the tabernacle of the testimony, as they were rendered according to the commandment of Moses.” The last words indicate that without the supervision of Moses the accounts could not have been rendered.’

Zohar, Shmini 7:4

R. Isaac said: ‘The “living creature that moveth” is the Hayah that is supreme above all, there being also another which is called by Scripture “earth”. The expression here, “and let fowl multiply in the earth”, means in the earth and not in the water, because the original stream flows on undivided up to that place which is called “earth” but from there, as it says, “it separates”, etc. (Gen. 2, 10); and the “fowl” mentioned are watered from this “earth”.’ They then rose and went on their way, and R. Judah said: ‘Let us take this youth into our company, and let each of us give some exposition of the Torah.’

Zohar, Nasso 15:4

This is explained, however, by the verse: “Though a host should encamp against me, my heart shall not fear; though war should rise up against me, in this (zoth) I will be confident” (Ps. 26, 3). The word “this” (zoth) is an allusion to the Providence presiding over David’s inheritance that will ensure it for him and will execute vengeance on his behalf. There is a teaching that the Holy One, blessed be He, prepared for David a Holy Chariot, adorned with the holy superior crowns of the Patriarchs. That remained an inheritance for David, and his kingdom was reserved in perpetuity for his descendants.

Zohar, Behar 8:5

For the sons of faith bend Her to their will every day. Who are the sons of faith? Those who arouse this “good” to meet Her, and do not spare their substance, knowing that the Holy One, blessed be He, will give them more, because they set in motion blessings before Him.

Zohar, Bereshit 18:14

(R' Shimon) said: Zarka, Makaf, Shofar Holech, Segolta. The vowel to the right is 'Hashem reigns'. The vowel to the left is 'Hashem reigned.' The vowel in the middle is 'Hashem shall reign.' Rabbi Acha said: 'Hashem reigns' is the supernal world, 'Hashem reigned' is Tiferet and 'Hashem shall reign' is the Ark of the Covenant.

Zohar, Yitro 11:8

But all this can only be discerned, in the case of the stars, in a clear sky, and, in man, when the face shines and is not clouded with anger, for then another rule applies.

Zohar, Vayera 5:9

The same principle applies to him who seeks to be attached to the sacred spirit on high. For it is by his acts, by his words, and by his fervency and devotion that he can draw to himself that spirit from on high.

Zohar, Mishpatim 3:244

He to whom the Master gave a wife in order that he might generate children did after all endeavour to enrich the tree, though he did not succeed. The Holy One, therefore, knowing his good intention, has pity on him and, after first collecting His own due, and taking what the fount formerly failed to produce, permits him to start anew, and labour for himself in order to make good his deficiency. In addition it must be remembered that the man has to undergo transmigration because he is not, in any case, of great merit: since if he were so he would not have had to pass into another form and live again upon the earth, but would at once have “a place better than sons and daughters”. ‘So much, then, for the mysteries contained in this verse.

Zohar, Vayigash 2:1

One night when R. Isaac and R. Judah were sitting up studying the Torah, the former said: ‘Tradition teaches us that when God created the world He created the lower world after the pattern of the upper world, and made the two the counterparts of each other, so that His glory is both on high and below.’

Zohar, Vayera 5:3

Man, however, whilst in this world, considers not and reflects not what it is he is standing on, and each day as it passes he regards as though it has vanished into nothingness. When the soul departs this world she knows not by what path she will be made to travel; for it is not granted to all souls to ascend by the way that leads to the realm of radiance where the choicest souls shine forth. For it is the path taken by man in this world that determines the path of the soul on her departure.

Zohar, Vaetchanan 8:1

We have learnt as a profound mystery in the Book of Hidden Wisdom that three hollows of inscribed letters are disclosed in the Cranium of the Small of Countenance, and we have further learnt that there are three Brains enclosed in these hollows, but through the influence of the uppermost and hidden brain of the Ancient Holy One which spreads through that Small of Countenance they become four Brains. These spread throughout the whole of the Body, and these are the four compartments of the phylacteries which the Holy One, blessed be He, puts on.

Zohar, Vayigash 3:6

As for the words “they saw, straightway they were amazed”, these cannot refer to the kings: they must refer to the accusers, whose whole joy lies in executing the sentence which has been committed to them. Hence, when the kings met together in amity and union, they, the accusers, “were amazed, they were affrighted, they hasted away”; they were subdued and passed out of the world; they had no dominion, and were left without any source of sustenance.’

Zohar, Emor 3:1

R. Isaac said that the word “say” here signifies “say quietly”, just as all the operations of the priests were carried out in quietness; and the repetition “say” and “thou shalt say” is to give emphasis to the injunction that they should not defile themselves, since he who ministers in a holy place should be holy throughout. As we have said, the body without the spirit is unclean, and the desire of unclean spirits is for the bodies of Israel, since now that the holy spirit has been emptied out of them they want to be joined to a holy vessel. The priests who are additionally holy must not defile themselves at all, since “the oil of the anointment of the Lord is upon him”.’

Zohar, Vayakhel 7:12

A voice will then resound through the graves, proclaiming: “Awake and sing, ye that dwell in the dust, for thy dew is as the dew of light, and the earth shall cast forth the dead (rephaim)” (Isa. 26, 19). That will come to pass when the Angel of Death will depart from the world, as it is written: “He will destroy death for ever, and the Lord God will wipe away tears from off all faces; and the reproach of his people will he take away from off all the earth” (Ibid. 25, 8). It is of that occasion that it is written: “And the Lord spoke unto the fish, and it vomited out Jonah upon the dry land”;

Zohar, Bamidbar 8:3

Then, having risen, a man goes to Synagogue, adorns himself with phylacteries and enwraps himself in a garment provided with fringes, then he first purifies himself by the [recital of the regulations concerning the] sacrifices, then follows the recital of the hymns of David by which he accepts upon himself the yoke of the Kingdom of Heaven. After that comes the prayer said sitting, followed by the prayer said standing, the two being knit together into one.

Zohar, Bereshit 14:8

This “man” has no “image and likeness”. Only the supernal Mother had a name combining light and darkness-light, which was the supernal vestment and which God created on the first day and then stored away for the righteous, and darkness, which was created on the first day for the wicked.

Zohar, Vayera 3:6

And he taught him all of the deep and sublime secrets that exist in Shir Hashirim, and made him solemnly swear that he would never use any of these verses. If he did, then Holy One, blessed be He, would destroy the world because of him, as it is not His desire that people use it... because of its supreme holiness. Afterward, Rabbi Akiva left and burst out crying, his eyes pouring with tears, and said, Woe my teacher, woe my teacher, for the world is to remain an orphan without you. All the other wise men entered and stood by him. They asked him questions about Torah and he answered

Zohar, Beshalach 15:7

Said R. Isaac: ‘At the moment when the Holy One slew the great chieftain of the Egyptians, and Moses and the children of Israel saw him, they began to sing.’ THEN SANG MOSES AND THE CHILDREN OF ISRAEL THIS SONG UNTO THE LORD.

Zohar, Lech Lecha 10:28

When the soul leaves this world, if that person has merit, the soul enters the earthly Garden of Eden, which the Holy One, blessed be He, planted for the spirits of the righteous. Similarly, He created the Garden of Eden on high, where all the righteous people of the world dwell.

Zohar, Introduction 5:6

Further, the words “by the abundance of powers,’ (Is. 40, 26) refer to the supreme grade whereto all the volitions ascend by a mysterious path. “And mighty of strength”: the word “strength” (KoaH) symbolizes the supernal World which assumed the name Elohim (God), as already said. “No one is missing” of the six hundred thousand which emerged by the power of the Name. And because no one is missing, therefore whenever Israelites died on account of a national sin, the people were afterwards numbered, and it was found that the number of six hundred thousand had not been diminished even by one, so that the likeness to the supernal prototype was still complete; just as no one was missing above, so no one was missing here below.

Zohar, Vayakhel 15:8

Then at break of day the holy people proceed to Synagogue in a joyous spirit robed in their best, crowned with the celestial holy crown and endowed with the additional celestial spirit, and there they offer up praises in songs and hymns, which mount up on high, so that the upper and the lower worlds are filled with joy and are all decorated together. Then the celestial beings hold forth and say: “Happy are ye, O holy people on earth, through whom your Master is crowned, as well as all the sacred hosts.”

Zohar, Terumah 7:15

The Kedushah which comes at the end1In the prayer,”And a redeemer shall come unto Zion.”. is in Aramaic, and this may be recited even by an individual-that is privately-but the Hebrew words of the Kedushah proper, which is in Hebrew, must only be recited in a congregation of ten persons or more, because the Shekinah unites Herself with the holy tongue, and all sanctifications with which the Shekinah is connected can be uttered only in the presence of at least ten persons, for it is written: “And I shall be sanctified in the midst of the children of Israel” (Lev. 22, 32). The term “children of Israel” further implies that such a sanctification must be in the holy tongue, which is Israel’s, the other nations speaking other languages.

Zohar, Lech Lecha 9:4

Said R. Abba to him: ‘I interpret differently, viz. that the particle eth here signifies the augmentation of his merit by that of the souls that went with him, since one who puts another in the path of righteousness ever reaps benefit from his merit also. So it was the merit of those souls which were “made” in Haran that accompanied Abram. ‘

Zohar, Yitro 11:15

Similarly Solomon, in all the legal cases brought before him, could give his decisions without the aid of any witnesses, because the Holy Spirit was present at his throne, and everyone coming near to it was overcome with fear and trembling. There was an invisible figure hidden in the throne, and when any one uttered a false plea it made a sound by which Solomon knew at once that the person was not telling the truth.

Zohar, Noach 15:3

As in the case of the Azazel (scapegoat) offering it is written, “And he shall confess over him all the iniquities of the children of Israel, etc.” (Lev. 16, 21), So it is here: the one offering brought on the altar bears a twofold burden. Consequently each part goes to its fitting place, the one qua “man” and the other qua “beast”, as we read, “Man and beast thou dost save, O Lord” (Ps. 36, 7).

Zohar, Shmini 4:6

Also a ram for a burnt-offering. Why a ram? Because of the ram of Isaac, who was a perfect burnt-offering, and this also was brought to make the sacrifice complete. Thus the calf was brought for its own sake and the ram to complete it duly with the perfection of Isaac.

Zohar, Terumah 15:11

Again, do not imagine that when the souls return to their earthly Paradise at the end of the Sabbath they find it so overflowing with other souls that no place remains for them; for their abode becomes by some mysterious process much larger, being extended both in length, width and height, so that their presence makes no difference. There are also some souls which, having ascended to the highest sphere, never come down again.

Zohar, Mishpatim 3:80

Now, there is no work of the Holy One so recondite but he has recorded it in the Torah; and the Torah reveals it for an instant and then straightway clothes it with another garment, so that it is hidden there and does not show itself. But the wise, whose wisdom makes them full of eyes, pierce through the garment to the very essence of the word that is hidden thereby. And when the word is momentarily revealed in that first instant of which we have spoken, those whose eyes are wise can see it, though it is so soon hidden again.

Zohar, Metzora 10:2

“For love is strong as death”: there is nothing so hard in the world as the separation of the soul from the body when they have to part; and similar is the love of the Community of Israel for the Holy One, blessed be He.

Zohar, Kedoshim 7:1

... Adam Qadmon, even though his body is made from dirt/ `afar, it’s not from the dirt here . . . Adam Qadmon has nothing from this world at all.

Zohar, Terumah 1:3

When they first unite, this lower world “looks forth as the dawn” when it is striving to become bright; when they draw closer, it is as “fair as the moon” when the sun’s rays beat upon her; and finally it is “like the sun”, when its moonlight becomes full. It is then “terrible as furnished with banners”; yea, mighty to protect all, furnished with power from the supernal world,

Zohar, Shmini 1:7

Therefore it commences with the letter beth, which symbolizes the holy name with three bonds of faith.

Zohar, Miketz 6:18

R. Hizkiah said: ‘Assuredly there is here contained a recondite lesson, to wit, that when trouble is abroad in the world, and the world is in distress, a man should not show himself in the open road, in order that he may not be seized on account of his sins; and so it is affirmed.

Zohar, Vayera 20:2

For this reason He brought the people who have no ruler save Him into the land which has no ruler save Him. For the Holy One provides sustenance there first, and only then to the rest of the world. All the idolatrous nations suffer scarceness, but not so the Land of Israel: the Land of Israel receives the first supply, the residue being left for the rest of the world.

Zohar, Korach 5:2

But if when the executioners of judgement are ready to strike and wrath impends, there is found in the generation a righteous man who is inscribed above, then God looks upon him and His wrath is mollified. He is like a king who is angry with his servants and sends for the executioner to punish them, but meanwhile the king’s friend enters and stands before him, and when the king sees him his face lights up, and when he begins to speak he is glad. So when the executioner comes and sees the king all smiling, he goes away and does not execute judgement, and then the king’s friend intercedes for his servants and procures forgiveness for them.

Zohar, Beshalach 10:29

“Gibea of Saul is fled” (Ibid.) : Saul is mentioned because he killed the priests and was the cause of the Right Hand being uprooted from the world. So also here: since that priest was killed, no one dares pass this spot, lest he endanger his life.’ Said R. Jose to R. Hiya: ‘Did I not say, perhaps he is a great man?’

Zohar, Bamidbar 3:5

First “the standard of the camp of the children of Judah set forward” (Num. 10, 14), corresponding to the camp of Uriel; the camp of Reuben corresponded to the camp of Michael; the one was toward the south, the other toward the east, symbolic of the southeast of the altar. Then the camp of Dan toward the north, corresponding to the camp of Gabriel, and the camp of Ephraim to the west, corresponding to the camp of Raphael. This is symbolic of the north-west of the altar. The whole was linked together and was unified in the Divine Name, which is both the starting-point and the consummation of all existence.

Zohar, Lech Lecha 9:8

Here again there was an inner purpose: David was not qualified to become king until he had attached himself to the patriarchs who were buried in Hebron, and therefore he stayed there seven years in order to qualify himself completely for the kingship. Thus all was done with an inner purpose, and in order that there should be no flaw in his kingship. Similarly Abram did not enter into the covenant of God until he entered the land.

Zohar, Yitro 1:22

NOW JETHRO HEARD OF ALL THAT GOD (El0him) HAD DONE FOR MOSES AND FOR ISRAEL, HIS PEOPLE, AND THAT THE LORD (TETRAGRAMMATON) HAD BROUGHT ISRAEL OUT OF EGYPT. Said R. Hiya: ‘We note that there is a transition in this verse from the name Elohim to the name TETRAGRAMMATON. There is an inner reason for this. The first name indicates the Shekinah who protected Israel in exile, always being present with them and with Moses; and the second name signifies the supreme emanation which brought them out from Egypt, and is symbolically known as “Jubilee”.

Zohar, Korach 4:1

AND THEY FELL ON THEIR FACES AND SAID, O GOD, THE GOD OF THE SPIRITS OF ALL FLESH. Moses and Aaron at this point risked their lives, since “falling on one’s face” always means a supplication to the place of the Tree of Death,1The Shekinah. the place where is the bundle of all souls, to which they ascend and from which they issue.’

Zohar

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