Zohar, Mishpatim 3:46

‘AND IF HE HAVE BETROTHED HER UNTO HIS SON, HE SHALL ACT TOWARDS HER AFTER THE MANNER OF DAUGHTERS. How careful should a man be not to walk in a crooked way in this world! For if he shall have proved himself worthy in this world, having guarded his soul with all care, then the Holy One, blessed be He, will be well pleased with him, and will praise him daily to His celestial Family, saying: “Behold the holy son whom I have in that lower world! See what acts he performed, how upright are his ways.”

Zohar, Mishpatim 3:23

See, now. All the Names of the Holy One, blessed be He, and all subsidiary Names, ramify in different directions and are encircled in each other, as it were, and yet branch out into various paths. Only one aspect is not so scattered: and that is the one definite and particular Name, which is the heritage of the one particular people, namely, the Name TETRAGRAMMATON; for it is written: “For the portion of TETRAGRAMMATON is His people”; “And ye who cleave to TETRAGRAMMATON” (Deut. 32, 9, IV, 4), which signifies those that cleave to this very Name itself. Thus it is seen that this Name TETRAGRAMMATON belongs only to Israel.

Zohar, Bereshit 6:20

Five “firmaments” are mentioned in this section, and the Life of the World passes among them and leads them, and they are all interwoven. But for this discord, however, which was composed by the mediator, they would not have been intertwined or harmonised. They correspond to the five hundred years to which the Tree of Life clings in order to become a source of growth and fruitfulness to the world. All the waters of creation which issue from the original source branch out from its foot. King David similarly takes the whole and subsequently distributes it, as we read: “And he distributed among all the people, even among the whole multitude, etc.” (II Sam. 6, 19); likewise we read: “That thou givest them they gather” (Ps. 104, 28); also: “She rises also while it is yet night, and giveth meat to the household (Prov. 31, 15).

Zohar, Miketz 2:10

AND, BEHOLD, THERE CAME UP OUT OF THE RIVER SEVEN KINE, WELL FAVOURED AND FATFLESHED; AND THEY FED IN THE REED GRASS. The river is mentioned because from it all the lower grades receive their blessings. For the (supernal) stream which flows perpetually waters and feeds the whole, and Joseph was himself the river by means of which the whole of Egypt was blessed.

Zohar, Bereshit 6:11

As regards separation, it always proceeds from the left. Here it is written, “and let it separate”, as well as, “and he separated”; and in connection with Korah it is written, “Is it a small thing unto you that the God of Israel hath separated you from the congregation of Israel, etc.”; and it is also written, “At that time the Lord separated the tribe of Levi” (Deut. 10, 8). In all these texts we find separation associated with the second (day or tribe), which is the place of the left.

Zohar, Vayera 1:1

AND THE LORD APPEARED UNTO HIM. R. Hiya commenced to discourse on the verse: The flowers appear on the earth, the time of song is come, and the voice of the turtle is heard in our land (S. S. 2, 12). He said: ‘When God created the world, He endowed the earth with all the energy requisite for it, but it did not put forth produce until man appeared. When, however, man was created, all the products that were latent in the earth appeared above ground.

Zohar, Vayeilech 2:10

THAT I MAY GIVE HIM A CHARGE. We find, in fact, that God gave no charge to Joshua, but only to Moses. Why, then, does it say, “that I may give him a charge”? What it means is this. God said to Moses: Although thou liest with thy fathers, thou wilt still be existing to give light to the moon, just as the sun even after it has set continues to give light to the moon. Therefore I will charge Joshua to be illumined, and therefore it says also, “command Joshua and encourage him” (Deut. 3, 28): charge him, that is, to give light.

Zohar, Yitro 15:7

“Say to the house of Jacob” is the form fitting for them, “and tell the children of Israel” is the more perfect form fitting for them. For Jacob and Israel represent two grades (Malkuth and Tifereth), and though they unite into one, yet the complete product is termed Israel. Hence “thou shalt tell the children of Israel”, to reveal to them wisdom, and to tell them in the spirit of wisdom the grace and the truth which the Holy One, blessed be He, has shown to them.

Zohar, Terumah 4:5

The verse proceeds: “King Solomon made him”: that is, He made it for His own glory. Should ye ask, But do not the souls of the righteous share the joy with Him? I would say, Most assuredly! For His joy would be as naught without them, since to have pleasure in their companionship is the very essence of His desire and delight. The term “King Solomon” refers to the King “to whom peace belongs”-namely, the Supernal King: and the term “king” by itself refers to the King Messiah l1v. Zohar, Gen. 29a. “The trees of Lebanon” denotes those trees which the Holy One uprooted and planted in another place, as it is written: “the cedars of Lebanon which he hath planted” (Ps. 104, 16). Of these trees the apiryon was built.

Zohar, Bereshit 14:7

The colleagues here interrupted and said, ‘Rabbi, Rabbi, is there such a division between Father and Mother that from the side of the Father Man has been formed in the way of emanation, and from the side of the Mother in the way of creation?’ He replied, ‘My friends, it is not so, since the Man of emanation was both male and female, from the side of both Father and Mother, and that is why it says, “And God said, Let there be light, and there was light”: “let there be light” from the side of the Father, “and there was light” from the side of the Mother; and this is the man “of two faces”.’

Zohar, Vayera 9:1

R. Judah here began a discourse with the verse: Her husband is known in the gates, when he sitteth among the elders of the land (Prov. 31, 23). He said: ‘The Holy One, blessed be He, is transcendent in His glory, He is hidden and removed far beyond all ken; there is no one in the world, nor has there ever been one, whom His wisdom and essence do not elude, since He is recondite and hidden and beyond all ken,

Zohar, Shemot 2:6

At that hour the Holy One called together all His heavenly hosts, His Family above, all the holy Chariots, the lower and the higher ranks, the whole celestial army, and spoke to them thus: “What do ye here? My beloved children are captives in Babylon, and do ye remain here? Arise, all of you, and go to them, and I will go with you.”

Zohar, Chukat 9:14

R. Judah said: ‘The mouth of the cave was left open and all Israel saw Aaron Iying there and the light burning before him and his bed being taken out and in, with a cloud resting on it, and then they knew that Aaron was dead, besides which they saw that the clouds of glory had departed. Therefore all the house of Israel, men, women and children, wept for Aaron because he was most beloved of all.’

Zohar, Vayera 2:6

And the Holy One, blessed be He, goes with (Jacob) on the first day of every month. And when the soul sees the glory of the mirror, which is the Shechinah of the Master, (the soul then) praises Him and bows down in front of the Holy One, blessed be He. This is "Bless Hashem, my soul..." (Tehilim 104:1).

Zohar, Chayei Sara 1:7

Observe that when Jonah was cast forth into the sea, “the sea”-as we read-“stood still from raging”. This means the supernal sea, which is said to “stand still” when its wrath is assuaged. For the heavenly tribunal, at a time when the world is under judgement, is like a pregnant woman who is convulsed with the pangs of childbirth, which cease, however, as soon as she is delivered of the child. Similarly the heavenly tribunal in time of judgement is agitated and convulsed, but once judgement is executed it becomes pacified and resumes with gladness its wonted calm, as it is written, “And when the wicked perish there is joy” (Prov. XI, IO).

Zohar, Vayishlach 3:21

The reason why the prayer of the poor is admitted first into the presence of the Almighty is indicated in the verse: “For he hath not despised nor abhorred the lowliness of the poor, etc.” (Ibid. 22, 25).

Zohar, Kedoshim 3:14

And when is a man called “one”? When he is male with female and is sanctified with a high holiness and is bent upon sanctification; then alone he is called one without blemish.

Zohar, Terumah 10:6

In the same manner the Holy One, blessed be He, revealed Himself to Israel: “He came from Sinai”-this was the most hidden grade of revelation; “He rose up from Seir unto them”-this was a second, a more open revelation, the shell nearest to the brain; “He shined forth from Mount Paran”-this was still another aspect of revelation. Then it says, “He came with ten thousands of holy beings” (cf. Deut. Ibid.). This is the highest praise, that, although He revealed Himself in all these grades, yet the commencement of the revelation was from the place which is the root of all, to wit, “the thousands of holy beings”-the last supernal grade. So here, “Seir” is the grade cleaving to the highest.

Zohar, Balak 10:2

and is also the supernal Priest. We have further laid down that there are three places each of which is called “thou”.

Zohar, Lech Lecha 10:25

Then, it is written, "and pursued them to Dan (also, judge)." This means he pursued them and told them about the judgment of the World of Truth and the punishment of Gehenom. And he did not allow his eyes to sleep, neither during the day nor at night, until he reproved the sinners and brought them to atone and ask for forgiveness from the Holy One, blessed be He. It is written, "And he brought back all the goods..." (Gen. 13:16), because he brought them to atone completely for their sins!

Zohar, Shmini 1:6

R. Eleazar said: ‘These represent three supernal and closely connected holy lights in which the whole Torah is comprised, and which provide the introduction to faith. Therefore to study the Torah is like studying the Holy Name, as we have said, that the Torah is all one holy supernal name.

Zohar, Mishpatim 3:253

Now, we have a tradition that Solomon was wont to rise each day at daybreak and turn his face towards the east, where he saw certain things-and then toward the south, where also he saw certain things, and finally, to the side of the north. He would stand thus with his head raised and his eyes half-closed

Zohar, Vaera 2:1

R. Eleazar once asked R. Simeon his father, in the presence of R. Abba: ‘Why is it said here “I appeared”, instead of “I spoke to Abraham, etc.”?’

Zohar, Balak 2:4

At that time all the Governors of the seven nations (of Canaan) gathered together and sought to restore the kingdom to its former condition. But when they saw the power of Moses they turned back. Hence it is written: “Therefore the rulers said, Come ye to Heshbon, let the city of Sihon be built and established” (Num. 21, 27).

Zohar, Vaetchanan 8:2

Therefore a man should put on the phylacteries every day, because they are the supernal Holy Name in its inscribed letters.

Zohar, Balak 6:85

The Companions came and kissed him, saying: ‘Had even the prophet Ezekiel said this, the world would have wondered.’ The boy then said: ‘I will say the grace.’ They said: ‘Do so, for to you it is fitting.’ He said: ‘How holy you are, how many blessings await you from the holy Mother because ye have not refused to let me say the grace!’

Zohar, Mishpatim 3:261

How is this? King Solomon loudly gives the answer when he says, “A man that is oppressed through the blood of his soul shall flee to the pit; no one will stay him” (Prov. 28, 17). Since he is “oppressed with the blood of a soul” (i.e. has committed some grievous sin), either he or his son or his son’s son will be “oppressed” (i.e. wronged) in the “balance”; he shall flee to the pit away from the place of righteousness and none shall stay him; because he has oppressed the blood of the soul he shall himself be oppressed by the other side, or his seed shall bear this oppression of retribution for him and on his account.

Zohar, Chayei Sara 1:5

In the same way, every night when a man retires to his bed his soul leaves him and ascends to be judged before the King’s tribunal. If she is found deserving to continue in her present state, she is allowed to return to this world.

Zohar, Vayera 5:14

For the ancient children of the East were possessed of a wisdom which they inherited from Abraham, who transmitted it to the sons of the concubines, as it is written, “But unto the sons of the concubines that Abraham had, Abraham gave gifts, and he sent them away from Isaac his son, while he yet lived, eastward, unto the country of the children of the East” (Gen. 25, 6). In course of time they followed the track of that wisdom into many (wrong) directions.

Zohar, Vayigash 7:5

Observe that the Kingdom of Heaven is the Sanctuary designed to shelter all the needy under the shadow of the Shekinah; and the Righteous One is the charity-collector who dispenses to all, as it says: “He hath scattered abroad, he hath given to the needy.” Hence, those who collect for charity receive as great a reward as those who give the charity all together.

Zohar, Yitro 1:11

Now, when this king and this priest of the “other side” are subdued, and their power broken, all the “other sides” follow suit, and are also subdued and broken, and acknowledge the sovereignty of the Holy One, and in this way He alone rules above and below, as it is written: “And the Lord alone will be exalted in that day” (Isa. 2, 11).

Zohar, Vayera 5:11

If he cleaves to holiness he will on high be drawn to that side and be made a servant to minister before the Holy One among the angels, and will stand among those holy beings who are referred to in the words, “then I will give thee free access among these that stand by” (Zech. 3, 7).

Zohar, Kedoshim 1:6

Why does all this come upon them? Because they do not duly sanctify themselves in wedlock. God said: Of all peoples I desired to attach to myself only Israel; hence, “Ye shall be holy”.’ YE SHALL BE HOLY FOR I THE LORD AM HOLY.

Zohar, Nasso 5:15

Happy is the portion of Israel in whom the Holy One, blessed be He, delights and whom He desires to purify.’

Zohar, Bamidbar 1:10

R. Isaac cited here the verses: “The Lord hath been mindful of us, he will bless… the house of Israel… the house of Aaron… them that fear the Lord, both small and great. The Lord increase you” (Ps. 115, 12-14). ‘The first “he will bless”,’ he said, ‘refers to the men who were numbered, and whom the Lord blesses and “increases more and more”.

Zohar, Balak 15:4

He placed himself among the servants, as it is written, “Save thy servant, O thou my God”. He placed himself among those who are ready to sacrifice themselves for the sanctification of God’s Name, as it is written, “Rejoice the soul of thy servant, for unto thee, O Lord, do I lift up my soul” (Ibid. 4). All these four characters did King David assume before his Master.’

Zohar, Noach 1:4

R. Eleazar said: ‘The term “These are”, as we have learnt, always implies that something spoken of before in the text is now of no account. Now it is written above in the account of the Creation1Where also we find the expression ‘these are the generations, (Gen. 2, 4). that “A river went out from Eden to water the garden and from thence it was parted, etc.” (Gen. 2, 10). That stream which flows perennially entered the Garden to water it from the supernal waters, and brought gladness to it, making it produce fruit and seed for the universal content; and so the stream gladdened the Garden, as it is written, “And he rested on the seventh day” (Ibid. 3).

Zohar, Introduction 11:8

Not so. When one who is a stranger to the mysteries of the Torah makes pseudo-discoveries based on an incomplete understanding, that “word” rises, and is met by the perverse One, the Demon of the false tongue, who emerges from the cavern of the great abyss and makes a leap of five hundred parasangs to receive that word. He takes it and returns with it to his cavern, and shapes it into a spurious heaven which is called Tohu (chaos).

Zohar, Vayeshev 5:17

We read further: “at the time that women go out to draw water”, to wit, the time when those who drew the waters of the Torah will rise from the dead before the rest of mankind, in virtue of their having taken hold of the tree of life.

Zohar, Introduction 6:14

The Vau entered and put forth her claim, saying: O Lord of the world, may it please Thee to use me first in the creation of the world, inasmuch as I am one of the letters of Thy name. Said the Lord to her: Thou, Vau, as well as He’, suffice it to you that you are of the letters of My name, part of the mystery of My name, engraven and impressed in My name. I will therefore not give you first place in the creation of the world.

Zohar, Mishpatim 3:74

“The clouds his chariots” in the next verse refers to Michael and Gabriel; “Who walketh upon the wings of the wind” to Raphael, who comes to give healing to the world. From that point on “he maketh his angels spirits, his ministers a flaming fire.” Old man, old man! As thou art aware of all these things, fear not, but speak out boldly, and let the words of thy mouth spread light! ‘ The two friends rejoiced and listened in ecstasy and delight to the holy words. Said the old man: ‘O ancient, O ancient, upon what a task hast thou entered! Thou hast plunged into the great sea, and now perforce must swim on till thou shalt have gained the farther shore!

Zohar, Vayigash 8:14

Observe that if a man is jealous for the Holy One, blessed be He, the angel of death has no power over him as he has over other men, and to him is given the covenant of peace, as it is said regarding Phinehas: “Wherefore say: Behold, I give unto him my covenant of peace” (Num. 25, 12).

Zohar, Vayishlach 9:2

It is written: “But the wicked are like the troubled sea; for it cannot rest, and its waters cast up mire and dirt” (Is. 57, 20). This verse may be applied to Esau, all of whose actions were wicked and sinful. His approaches to Jacob on this occasion were insincere, as is shown by the signs mentioned above. The “neck” here is an allusion to Jerusalem, which is indeed the neck of the universe, and the singular form zavaro is used instead of the regular dual form zavorav as a hint that the seed of Esau would one day fall upon and destroy one of the two Temples.

Zohar, Vayigash 3:7

R. Eleazar said: ‘The reason why Judah and no other came near to Joseph was because he went surety, as it says: “for thy servant became surety for the lad.” Esoterically speaking, it was in the order of things that Judah and Joseph should thus meet, as Joseph was a Zaddik and Judah was a king, and so their union produced many benefits for the world: it was the cause of peace to all the tribes and between all the tribes, it was the cause of Jacob’s spirit being fortified, as it says: “the spirit of Jacob their father revived” (Gen. 45, 27). Hence, all both above and below conspired to bring them together.’

Zohar, Vayera 9:10

Observe how the great love of the Almighty towards Abraham was manifested in the fact that Isaac was not born to him until he was circumcised. In this way it was made certain that his seed should be holy, according to the words of the Scripture, “wherein is the seed thereof after its kind” (Gen. 1, 12).

Zohar, Mishpatim 3:137

and it always visits that grave at the time when the spirits of the dead visit the graves of their bodies. Then the two spirits join one another, the one (the essential) using the other as its garment, and they ascend again. When the essential spirit reaches its place, it puts off its “garment”, namely the second spirit, which latter is given a place either. within or without the palaces of Paradise, according to merit, there remaining hidden.

Zohar, Miketz 4:4

R. Simeon said: ‘Before that incident (of Potiphar’s wife), Joseph was not called righteous (zadiq); it was only after he stood the test of guarding the purity of the covenant that he was called righteous, and that the grade of the holy covenant was crowned through him, and having been with him in the first pit rose with him now; and thus it is written: “and they brought him quickly out of the pit”-he was raised from the pit and crowned by the well of living waters.’

Zohar, Beshalach 4:1

AND THE LORD WENT BEFORE THEM BY DAY. R. Jose discoursed upon the verse: To the chief musician, upon the hind of the morning (Ps. XXII, I). ‘Great’, he said, ‘is the love which the Holy One, blessed be He, has lavished upon the Torah, in that all those who devote themselves to her are blessed for her sake. He who studies her diligently shall find favour in the upper and lower spheres, and the Holy One shall hearken to the words of such a one, and never leave him in this world or the world to come.

Zohar, Mishpatim 3:90

“And if he take him another….” How many, and how wondrous, are the cycles of the soul as indicated in these words! Truly, all souls must undergo transmigration; but men do not perceive the ways of the Holy One, how the revolving scale is set up and men are judged every day at all times, and how they are brought before the Tribunal, both before they enter into this world and after they leave it.

Zohar, Bereshit 20:1

There are five sections among the “mixed multitude”, Nefilim, Gibborim, Anakim, Refaim, and Amalekites.

Zohar

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