Zohar, Yitro 3:1

Then R. Simeon went on to expound in connection with this theme the words of the prophet Isaiah (II, 3): “And many people shall go, and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob.” ‘A time will come’, he said, ‘when the heathen nations will wear their feet out to go and be brought under the wings of the Shekinah. “Let us go up”, they will say- since all paganism is a descent, but cleaving to the Holy One is an ascent-

Zohar, Balak 12:2

Certainly it was true; but only with reference to the grades to which he was attached. He heard the words of a god-the one who is called “another god”, and he knew the knowledge of the most high

Zohar, Vayishlach 2:13

And it was in allusion to this that Balaam his grandson said: “For there is no enchantment with Jacob, neither is there any divination with Israel” (Num. 23, 23), as much as to say: “Who can prevail against them, seeing that when my grandfather sought to destroy their ancestor by means of enchantments and sorceries, he did not succeed, as he was not permitted to curse him?”

Zohar, Vaera 3:4

Mark well this! Fire, air, earth, and water are the sources and roots of all things above and below, and on them are all things grounded. And in each of the four winds these elements are found-fire in the North, air in the East, water in the South, earth in the West; and the four elements are united with the four winds-and all are one. Fire, water, air, and earth: gold, silver, copper, and iron; north, south, east, and west-these make altogether twelve; yet are they all one.

Zohar, Yitro 15:1

AND THE LORD CALLED UNTO HIM OUT OF THE MOUNTAIN, SAYING, THUS SHALT THOU SAY TO THE HOUSE OF JACOB, AND TELL THE CHILDREN OF ISRAEL. R. Isaac referred in this connection to the verse: “Blessed is the man whom thou choosest, and causest to approach unto thee, that he may dwell in thy courts” (Ps. 65, 5). ‘Blessed is the man’, he said, ‘whom the Holy One befriends and brings near to him to dwell in the holy Palace! He who is united with Him in worship has on him a sign inscribed from above to make it known that he is one who has been chosen by the Holy King to dwell in His courts. A man who has upon him such a sign can pass through all the supernal gates without let or hindrance.’

Zohar, Mishpatim 3:248

On, then, and be bold. The expression “amoryomar” (if the servant saying shall say) has been interpreted by certain of the scholars according to its literal sense, i.e. that it indicates two sayings, one at the beginning and one at the end of the six years, before the seventh year has entered; for if he said it even a day after the commencement of the seventh year his words have no validity, as it says “the servant”, that is, as long as he is still a servant, namely in the sixth year. And if he spake his words at the beginning of the six years but not at the end, then also his words have no validity.

Zohar, Mishpatim 3:67

Having arrived at this point in his exposition, the old man wept again and then exclaimed, addressing himself: ‘Old man, old man! How long, how toilsomely hast thou laboured after the words of wisdom, that thou mightest grasp these holy mysteries; and now thou pourest them all out in a moment! And yet how was it possible for thee to hoard these words and not express them, seeing that the Scripture tells us, “Withhold not good from the owners thereof, when it is in the power of thine hand to do it” (Prov. 3, 27)?

Zohar, Shmini 3:5

R. Phineas thereupon began by quoting the verse: “When he giveth quietness who then can condemn?” etc. (Job 34, 29). ‘When God’, he said, ‘gives quietness and ease to a man, who is there that is authorized to injure and malign him? And when He withdraws His watchful providence from him, who can keep watch over him to protect him? And in this God’s ways are “unto a man or a nation alike”- the same for the world or for a people or for an individual.

Zohar, Bereshit 20:6

The Gibborim (mighty ones) are those of whom it is written: “they are the mighty ones… men of name” (Gen. 6, 4). They come from the side of those who said “Come, let us build a city and make to us a name” (Gen. 11, 4). These men erect synagogues and colleges, and place in them scrolls of the law with rich ornaments, but they do it not for the sake of God, but only to make themselves a name, and in consequence the powers of evil prevail over Israel (who should be humble like the dust of the earth), according to the verse: “and the waters prevailed very much upon the earth” (Gen. 7, 19).

Zohar, Bereshit 18:3

In that place, where he elevates her to her husband, one should not stop praying, even if a snake is wound around his feet, even though it is written of it: "And you shall bruise his heel" (Beresheet 3:15). Nevertheless, the stone is hinted at by the letter Yud of Jacob, as it is written: "From thence from the shepherd, the stone of Yisrael" (Beresheet 49:24). One should not stop (elevating it to its place). One should elevate her from the central pillar to the Ein Sof. When he brings her down (from Ein Sof), it is said of him: Whoever kneels, kneels with the mention of Baruch (blessed), because he should bring her down to the Infinite endlessly, and not cause any separation between her (and Ze'er Anpin) above or below.

Zohar, Vayikra 4:3

“and the voice of the turtle was heard in our land”, to wit, in the land which Joshua conquered for Israel.

Zohar, Tazria 5:8

That holy form stands by him until he emerges into the world, after which it keeps him company and grows up with him.

Zohar, Vaera 10:4

Thus the sinners’ separation of the good inclination from the evil one by consciously cleaving to evil separates, as it were, the divine attribute of Grace from that of Judgement, the Right from the Left.

Zohar, Beshalach 10:16

Therefore when the Holy One, blessed be He, desired to bring the hosts of Pharaoh down even unto the depths, He first removed that supernal influence which led and directed all the other powers and principalities. When that guardian was removed the others could not continue on their way, and as soon as their power was removed the guardian of Egypt lost his power as well, and had to pass through the Fiery Stream, and thus the dominion of Egypt came to nought. Therefore the Egyptians said: “Let us flee from the face of Israel” (V. 25).’

Zohar, Lech Lecha 4:2

We should expect “and they went forth with him״, referring to Terah; why, then, does it say “with them”? The reason is that Terah and Lot went forth with Abram and Sara, who led the way in departing from that sinful district; for when Terah saw that Abram was rescued from the fire, he began to be guided by Abram, and therefore we read, “and they went forth with them”, i.e. Terah and Lot with Abram and Sara.

Zohar, Vayeshev 9:4

We read further: “Whither the tribes went up”, they being the support of the world and the upholding of the lower world, and even of the upper world, as it says: “even the tribes of the Lord, as a testimony unto Israel”, the term “Israel” having its esoteric significance; for they, being the support of the lower world, act as a testimony to the upper world, and all in order “to give thanks unto the name of the Lord” (Ps. 122, 4), i.e. to acknowledge the name of God in all directions.’” AND ISRAEL SAID UNTO JOSEPH: DO NOT THY BRETHREN FEED THE FLOCK OF SHECHEM? COME, AND I WILL SEND THEE UNTO THEM.

Zohar, Noach 14:6

This tribunal continues in session until the Day of Atonement, when the face of the moon is bright, and the slanderous serpent leaves the world alone, being occupied with the he-goat which has been offered to him-an appropriate offering, as the goat is from the “impure region”. Being occupied with that goat, he does not come near the sanctuary.

Zohar, Vayishlach 1:1

AND JACOB SENT MESSENGERS (lit. angels), ETC. R. Judah discoursed on the text: For he will give his angels charge over thee, to keep thee in all thy ways (Ps. 91, 11). ‘According to the companions,’ he said, ‘the moment a child is born into the world, the evil prompter straightway attaches himself to him, and thenceforth brings accusations against him, as it says, “sin coucheth at the door” (Gen. 4, 7), the term “sin” being a designation of the evil prompter,

Zohar, Beshalach 14:13

Then it was that the Holy One promised him “I will also surely bring thee up again”, the emphatic expression indicating that he would be first brought up to be buried with his fathers and then again to witness Israel’s redemption.

Zohar, Vayera 8:4

Here was a man who had with him silver and gold and precious stones and camels and was himself of a goodly presence; yet he did not present himself as a friend of Abraham or one of his kin, but openly declared, “I am the servant of Abraham”, in order to extol his master and make him an object of honour in the eyes of his hearers.

Zohar, Balak 8:4

As for your question, through whom was He revealed to Esau and Ishmael, this is a profound mystery which is to be revealed through you. The Torah issued from the mystic Head of the King. When it came to the Left Arm the Holy One, blessed be He, saw some vicious blood that had collected there. He said: I must cleanse and purify this arm, since if this vicious blood is not lessened it will damage all.

Zohar, Shemot 13:53

Ten tribes are a thousand years, two tribes are two hundred years. At the conclusion of the twelve tribes (twelve hundred years) there will be darkness over Israel, until the Vau shall arise at the time of sixty-six years after the “twelve tribes”, that isk after twelve hundred years of exile.

Zohar, Mishpatim 3:250

What, then, does He do for such a one? Instead of sending him back to this world to undergo punishment for the sins of his former life, the Holy One gives him instead into the hands of the celestial Tribunal, who judge him and deliver him unto the house of punishment. And the Holy One records how he was delivered to the Tribunal, and places on him a stigma by putting him under the domination of the Orlah (unclean spirits)1Al. “and puts him under the domination of the Jubilee year”. for a certain period of time, after which his Master redeems him.

Zohar, Yitro 1:16

When the Holy One moves towards the chariots and the hosts to give nourishment to all those supernal beings-as it is written, “She (the Shekinah) riseth while it is yet night and giveth food to her household and a portion to her maidens” (Prov. 31, 15)- all are filled with joy and song. They begin their hymning with the words: “God be merciful unto us and bless us, and cause His face to shine upon us”; and the north wind, when it awakens and breathes upon the world, sings: “That thy way may be known upon earth, thy salvation among all nations”; and the harp, when it is played upon by that wind, sings: “Let all peoples praise Thee, O God; let all the peoples praise Thee.” As for David, when he was awakened and the Holy Spirit moved him, he sang: “Then shall the earth yield her increase, and God, even our God, shall bless us; God shall bless us, and all the ends of the earth shall fear him.” This he sang so as to draw down the goodness of the Holy One from above to the earth below. Later David arranged all these songs into one psalm. The song of the harp (“Let all peoples praise thee”) signifies that when the heathen nations acknowledge the Holy One, His glory is consummated above and below.’

Zohar, Pekudei 5:5

Observe that true beauty and symmetry were not manifested in the world until the Tabernacle was finally erected and the Ark brought within the Holy of Holies. From that moment the world appeared at its best, it attained its just balance, and a way was opened through the Tabernacle and past the Ark up to that Point, that “beautiful bowery, the joy of the whole earth”. When that point was reached the Ark broke forth, saying: “This is my resting-place for ever; here will I dwell, for I have desired it” (Ps. 132, 14).’

Zohar, Vayikra 7:7

When a man rectifies his actions by means of the offering, all is firmly established and knit together in complete unity, as it is written, “when a man brings near“, that is, unites what should be WHEN ANY MAN OF YOU OFFERETH.

Zohar, Lech Lecha 12:1

AND ABRAM WENT DOWN TO EGYPT TO SOJOURN THERE. Why to Egypt? Because it is compared to the Garden of the Lord, as it is written, “Like the garden of the Lord, like the land of Egypt”. For there a certain stream (from the Garden) which is on the right descends and flows, as it is written, “The name of the one was Pishon, that it is which compasseth the whole land of Havilah where there is gold” (Gen. 2, 11).

Zohar, Balak 6:47

Said R. Abba: ‘Of a surety thy sword is sharp.’ The boy replied: ‘I am prepared with shield and buckler to protect myself.’ He said: ‘There is no other power that can enter the Holy Land. Whence, then, come chaff and straw there?’

Zohar, Vaera 7:2

However, there is here an inner meaning. Moses was then in the grade of “Voice”, and the grade of “Utterance” was then in exile. Hence he said: “How shall Pharaoh hear me”, seeing that my “utterance” is in bondage to him, I being only “voice”, and lacking “utterance”. Therefore God joined with him Aaron, who was “utterance” without “voice”.

Zohar, Miketz 4:20

also “He hath set the world in their heart”, that is, the whole world and all its works depend only on the will of man. Happy are those righteous who by their good deeds draw benefits upon themselves and upon the world, and who know how to attach themselves to the grade called “time of peace”, and who in virtue of their righteousness in the lower world influence the grade called Kol (everything) to shine in its time (‘eth).

Zohar, Achrei Mot 1:8

This is the song of the Holy One, blessed be He, which was sung by the sons of Korah, those who sat at the doorway of Gehinnom.1According to another reading, “regarding those who sat”, etc. Cf. T. B. Baba Bathra, 74a. Therefore this Psalm is recited (in the morning prayers) on the second day of the week. I went up to them and asked them what they were doing in that place. They said: “We are pedlars, and two days in the week we go into a solitary place and study the Torah, because on other days people will not let us.” I said to them: “Happy is your portion.”

Zohar, Yitro 8:1

So much for the mysteries concerning the eyes, which are revealed unto the wise. ‘The lineaments of the countenance. For the masters of the inner wisdom the features of the face are not those which appear outwardly, but those within formed by internal forces; for the features of the face are moulded by the impress of the inner face which is concealed in the spirit residing within. This spirit produces outward traits which are recognizable to the wise, the true features being discernible from the spirit.

Zohar, Miketz 8:3

King David, however, was ever on his guard against these sins, and whenever he set out for battle he would closely examine himself to see that he was free from such sins, and he therefore was not afraid to go to war.

Zohar, Vayeshev 5:5

“and lifted up”, from the side of Abraham; “and shall be high”, from the side of Isaac; “very”, from the side of Jacob.

Zohar, Vayakhel 3:6

Said R. Eleazar: ‘If that is so, it were better for a man not at all to follow the dead to their resting place.’ Said his father to him: ‘Not so. For whoever takes heed unto himself in the manner just described is worthy of length of days, and still more of the world to come.

Zohar, Yitro 15:10

We did as we were bid, and fell into a deep sleep. I awakened to find myself bathed in perspiration. Then the man said: “Now your God is with you indeed, for He has ordered it that you should find me and that the cure of your bodies should be accomplished through me.”

Zohar, Nasso 5:20

Observe that as the rule is most strict in the case of a man’s hair,1The reference apparently is to the Nazirite. so is it with a woman’s. Consider the harm a woman’s hair brings about. It brings a curse on her husband, it causes poverty, it causes something besides to happen to her household, it causes the inferiority of her children. May the Merciful One deliver us from their impudence!

Zohar, Toldot 8:7

He said to him, Rabbi, we have studied the verse, "Let there be light," (Beresheet 1:2) which means let there be secret, because Light is the secret of redemption. [And the numerical value of Or ('light') is Raz ('secret'). Thus, the verse, "let there be light," hints that the time of redemption will be a secret unknown to all men. Again, he said that through repentance everyone will rise from the dead early]. Rabbi Yehoshua said, Unless you said so, we would not have left an opening for those waiting daily for redemption, as it is written, "a store of salvation" (Isaiah 33:6). What is this "salvation"? It alludes to those who seek salvation daily.

Zohar, Vayakhel 10:6

The Most High King and the Matrona being then in close and joyful embrace, whosoever has a petition to offer let him do so now, as it is an opportune moment. After having made his request of the King and the Matrona, he must then concentrate his thought and mind upon the last three benedictions so as to excite the inner delight, since by these benedictions the Shekinah is blessed with another embrace, in which he takes his departure. Withal, it should be his intention that the denizens of this world also should be blessed.

Zohar, Mishpatim 3:141

However, if the widow does not wish to marry again, even when the man who wishes to marry her is meant to be her ideal mate, the Holy One does not condemn her for that, and He prepares another wife for the man whom she had refused, and she is not brought before the heavenly tribunal for her refusal, even when she has no children, because the commandment concerning procreation is not obligatory for women.

Zohar, Achrei Mot 2:7

Now why were these delivered? Because they prayed to God and unified His name in the fitting manner.

Zohar, Emor 14:2

The law of the beast and the law of the man is the same; man is to be circumcised on the eighth day, and the beast shall be seven days under its dam and from the eighth day it shall be accepted for an offering made by fire unto the Lord.’

Zohar, Yitro 1:14

So when that king and that priest acknowledged the Holy One, blessed be He, and were humbled before Him, He was exalted above and below, and then, and then only did He give forth the Torah, as undisputed sovereign over all.’

Zohar, Toldot 5:4

The verse: "And at our gates" (Shir Hashirim 7:14) refers to the gates of heaven, which are open to bring down souls for cadavers. "all manner of choice fruits" refers to the souls; "new and old" refers to those whose souls left them years ago and those whose souls left them only a few days ago. They merited, by their skillful deeds, to enter the World to Come. All of them are destined to descend simultaneously to enter the bodies that are prepared for them.

Zohar, Bechukotai 1:6

Balaam was the greatest of sorcerers, but Balak was still greater. Balaam was greater in divination, but Balak in sorcery. For sorcery depends on actions, but divination on utterances and observations.

Zohar, Bechukotai 7:2

Hence, when Israel are virtuous it is written of them, “I shall give peace in the land”. This means peace above, where the Holy One, blessed be He, comes to join the Community of Israel. Then “ye shall lie down and none shall make you afraid”. Why so? Because “I shall cause evil beasts to cease out of the land”. These beasts are the evil species below, namely Iggereth bath Mahalath with all her company. She it is by night, but in the day the men who come from her side, in reference to whom it is written, “neither shall the sword go through your land”.’

Zohar, Bamidbar 1:6

With all that it did not take deep root until there were born the twelve tribes and their offspring, numbering seventy souls. Nor yet was the world finally completed until Israel received the Torah on Mount Sinai and the Tabernacle was set up. All worlds were then finally established and perfected, and higher and lower creatures were properly based.

Zohar, Bereshit 6:12

It may be objected that Levi was the third and not the second tribe; separation, then, should have been associated, not with Levi, but with Simeon, he being the second. The answer is that in the eyes of Jacob (who, on the first night of his nuptials, was unaware that Leah was substituted for Rachel) Levi was the second (from Leah). Hence the separation of the tribe of Levi was perfectly correct.

Zohar, Terumah 16:9

But when all has been conveyed down to that “firmament”, then it diffuses light upon the “Glory of God” below that it may produce beings in the likeness of the heavens which give light to that Glory.

Zohar, Terumah 3:2

The supreme grade, esoterically known as.”the supernal world”, is designated “Mi” (“Who”) and the lower grade known as “the lower world” is designated “Mah” (“What?”, “How?”), and we have been taught that “Mah” contains an allusion to.”meah”-“hundred”-because all the higher grades, when fully realized, are subsumed in it.

Zohar

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