Zohar, Toldot 5:8

At that time, the Righteous will attain complete knowledge, for as Rabbi Yosi said, When "Hashem rejoices in His works," then the Righteous are destined to grasp the Holy One, blessed be He, in their hearts. And wisdom will abound in their hearts, as if they are seeing Him with their eyes. This is the meaning of the verse: "And it shall be said on that day, this is our Elohim" (Isaiah 25:9). And for their existence together, the soul shall delight in the body more than anything, and that they shall have knowledge and perception of their Master, and shall have the enjoyment of the splendor of the Shechinah. This is the goodness hidden for the Righteous in the future to come. Thus, "And these are the generations of Isaac, Abraham's son," refers to the generations of gladness and laughter that will exist at that time. Abraham's son is the soul worthy of it and is perfect in its ascent; "Abraham begot Isaac," means that the soul sires joy and laughter in the world.

Zohar, Tazria 5:11

because the first man and his mate sinned before God. Therefore they are separated until, if a man is worthy, it pleases God to restore to him his mate. But if he is not worthy, she is given to another, and they bear children whom they should not.

Zohar, Vayera 11:10

As to this point, R. Simeon said: ‘Note that any service rendered to a righteous man procures protection for the doer. Nay more, even if he himself is sinful, yet by rendering service to a righteous man he is bound to learn some of his ways and practise them.

Zohar, Mishpatim 3:52

IF HE TAKE HIM ANOTHER ONE, HER FOOD, HER RAIMENT, AND HER CONJUGAL COHABITATION SHALL HE NOT DIMINISH. What does it mean by saying, “If he take him another one”? Does it mean that the Holy One will give another soul in this world to the righteous, and not the same one which already had fulfilled in this world the will of her Master? Surely not: for what good tidings would that be for the righteous?

Zohar, Vaera 5:8

For as it is above so it is below: as all the supernal “days” are filled with blessing by the (heavenly) Man, so are the days here below filled with blessing through the agency of Man (i.e. the righteous).

Zohar, Bamidbar 5:8

It is true that El denotes Goodness and Mercy, but it also expresses Rigour, as it says, “and El (God) hath indignation every day” (Ps. 7, 12).

Zohar, Vaetchanan 14:2

and then ascends aloft and testifies concerning him before the Holy King. Then the Most High King orders the names of all the children of His palace, of all those that acknowledge Him, to be written before Him, as it says, “And it was written in the book of remembrance before him, for them that feared the Lord and that thought upon his name” (Mal. 3, 16). The word hoshebei (that thought upon) can also be taken in the sense of “making designs”-designs of the phylacteries with their compartments, their straps and their writing; designs of the fringes with their threads and the thread of blue; and designs of the mezuzah, all for the sake of God’s Name.

Zohar, Lech Lecha 20:10

Further, the incident took place on the river Khebar (khebar=of old), so called because it was qualified for this from the beginning of the world, and the Shekinah had been constantly revealed on it, as it is written, “And a river went out from Eden to water the garden and from there it parted, etc.” (Gen. 2, 10). This was one of the four rivers,

Zohar, Lech Lecha 10:26

The words "And also brought again his brother Lot" mean that he even attacked that Evil Inclination until he overcame it by force against its will and weakened it, as should be. He brought them all to wholeheartedly atone for their sins, as should properly be. He reproved and reprimanded them day and night for every single sin they performed, until they repented completely.

Zohar, Noach 13:4

Why did he give him this name? It cannot be because this was the name of the town he came from, since it is written, “and one of the sons of Ahimelech the son of Ahitub, named Abiathar, escaped” (I Sam. 22, 20), which proves that he belonged to Nob, the city of the priests. Some, indeed, are of opinion that Anathoth and Nob are two names of the same place, the name “Anathoth” having been given to it on account of the poverty and destitution to which it had been reduced by Saul through the slaughter of all its priestly inhabitants. This, however, is incorrect, as Anathoth was distinct from Nob. The real reason why Solomon called Abiathar “Anathoth” is to be found in the words “and because thou wast afflicted (hithanitha) in all wherein my father was afflicted” (I Kings 2, 26); thus the name “Anathoth” alludes to the poverty and affliction which he underwent in the time of David.’

Zohar, Vayera 5:8

I found also in the same book the rites and ceremonies pertaining to the worship of the stars, with the requisite formulas and the directions for concentrating the thought upon them, so as to draw them near the worshipper.

Zohar, Noach 14:22

Now it is because Noah was completely hidden from sight that, after the world had suffered its doom and the wrath of the Deity had been appeased, we read AND GOD (ELOHIM) REMEMBERED NOAH, for Noah having been so long out of sight had to be specially brought to mind.

Zohar, Shemot 1:2

The brightness of this firmament shines upon the Garden of Eden, and in the midst of the Garden stands the Tree of Life, whose branches spread over all forms and trees and spices in fitting vessels. All the beasts of the field and all the fowls of the air shelter beneath the branches of this Tree.

Zohar, Miketz 8:10

Hence David said, “Wherefore should I fear?” indicating that naturally he ought to fear1Al. that he had no reason to fear. those “days of evil”, as previously stated. David continues: “The iniquity of my heels that compasseth me about.” The word “heels” here, as in the passage, “and his hand had hold on Esau’s heel” (Gen. 25, 26) indicates those evil powers (forming as it were the heel of the Body) that are forever on the look out for the sins which a man constantly treads under his heels.

Zohar, Lech Lecha 18:3

UNTO THE PLACE WHERE HIS TENT HAD BEEN AT THE BEGINNING, to wit, Bethel, the “perfect stone”. The spot is further defined as THE PLACE OF THE ALTAR WHICH HE HAD MADE THERE AT THE FIRST, as it was said, “to the Lord who appeared unto him”, and therefore now ABRAM CALLED ON THE NAME OF THE LORD, in proof that he had attained to perfect faith.

Zohar, Vayishlach 1:6

R. Isaac said: ‘Why, in one place in the Psalms does it say “The angel of the Lord encampeth round about them that fear him and delivereth them” (Ps. 34, 8), in the singular, and in another place, “For he will give his angels charge over thee” (Ibid. 91, 11), in the plural? The reason is that the term “angels” is a reference to angels proper, whereas in the verse: “The angel of the Lord encampeth”, the reference is to the Shekinah, as in the verse: “And the angel of the Lord appeared unto him in a flame of fire out of the midst of a bush” (Ex. 3, 2). Thus “the angel of the Lord encampeth round about those who fear him” to deliver them; and when the Shekinah abides within a man, ever so many holy legions rally round him.

Zohar, Bamidbar 8:8

Observe this. Both upper and lower worlds are blessed through the man who performs his prayer in a union of action and word, and thus effects a unification. And so with the conclusion of the prayer said standing, a man has to assume the appearance of one who has departed this world in that he has separated himself from the Tree of Life. Now he has to be gathered towards that Tree of Death and fall on his face and say: “Unto thee, O Lord, do I lift up my soul….” As much as to say: “Before, I gave Thee my soul in trust, now that I have effected unification and performed act and word in befitting manner and have confessed my sins, behold, here is my soul which I surrender to Thee completely.”

Zohar, Vayakhel 4:10

The next words, “and said unto them… This is the thing… Take ye from among you an offering unto the Lord”, means, “prepare yourselves, all of you, to take and to bear upon you the glory of the Divine Throne so as to raise it aloft to the divine heights;

Zohar, Mishpatim 3:45

If, then, the soul is worthy and wears the precious protecting garment, multitudes of holy hosts stand ready to join her and accompany her to Paradise But if she hath not that garment, the “strange” hosts compel her to take the path which leads to Gehenna. Angels of destruction and confusion are they, who will gladly take their revenge on her. But “He shall have no power to sell her unto a strange nation”, if “His garment is upon her”, by which the Holy One guards her from the “strange nations” of the angels of destruction and despoilment.

Zohar, Shmini 4:17

It may be asked, why is there no reference to Isaac here? He was left over to punish those who oppress his offspring, and is referred to in the verse, “Arouse thy might” (Ps. 80, 3); and again, “The Lord shall go forth as a mighty man, he shall stir up jealousy like a man of war” (Isa. 42, 13). R. Hiya said: ‘Jacob and Abraham we require to shield us, but Isaac’s function is to make war, and therefore we do not desire him to be associated with them.

Zohar, Shemot 13:57

After a further one hundred and thirty-two years He will begin “to take hold of the ends of the earth and shake off the wicked”. The Holy Land will be purified, and the Holy One will raise the dead there and they shall rise in their hosts in the land of Galilee.

Zohar, Lech Lecha 17:9

Hence at the time when Abram entered the land God appeared to him and he received there a nefesh, and built an altar to the corresponding grade (of divinity). Then “he journeyed to the South”, receiving a ruah. Finally he rose to the height of cleaving to God through the medium of the neshamah, whereupon he “built an altar to the Lord”, indicating the most recondite grade corresponding to the neshamah.

Zohar, Vaera 4:3

Then came the promise of redemption, namely, that He would not merely free them from Egypt and then leave them to themselves: this was followed by the proclamation that He would make them His people; and finally came the promise that He would bring them into their own land (v. 7).’

Zohar, Vayakhel 13:6

Observe this. There are days and days. There are common weekdays, as said already: these exist on the fringe, and for other nations, but there are the Sabbath1i.e. Sabbath as signifying, in an extensive sense, week, but, according to the Zohar, of a sanctified nature, partaking of the sanctity of the Sabbath. days, to wit, the weekdays as they exist for Israel. Now, when that point ascends, everything else is hidden away, it alone holding sway, and it assumes the name of Sabbath (SH a BB a TH).

Zohar, Vayera 9:14

hence he was called Isaac, and hence the Holy One called him so before he came into the world, and He announced that name to Abraham.

Zohar, Yitro 1:5

Moreover, the spirit of impurity rests on such hands, for it is wont to hover over an empty spot, and blessing does not rest there. Thus the hand must be lifted up to heaven only as an expression of prayer or of blessing.

Zohar, Vayakhel 3:17

AND MOSES ASSEMBLED ALL THE CONGREGATION OF THE CHILDREN OF ISRAEL, ETC. He repeated all over again the instructions concerning the making of the Tabernacle. R. Hiya said: ‘It is all as has already been explained. The actual making of the Tabernacle was carried out by Israel alone, without the mixed multitude. For that mixed multitude drew down the Angel of Death into the world. As soon, therefore, as Moses observed him he threw out the mixed multitude and assembled the Israelites by themselves. This is the significance of the words, “And Moses assembled, etc.” ‘

Zohar, Achrei Mot 10:2

The explanation is this. When God gave the incense to Aaron, he desired that no other man should use it in his lifetime. He said to him: “Thou desirest to increase peace in the world. By thy hand shall peace be increased above. Therefore the incense of spices shall be delivered to thy hand from now onwards, and in thy lifetime no other shall use it.” Nadab and Abihu, however, thrust themselves forward to offer it.

Zohar, Miketz 1:3

As we have laid down, it behoves the sons of men to take due thought of divine worship and to labour in the Torah day and night, so as to know how to serve the Holy One, blessed be He. The Torah herself summons man daily, saying: “Whoso is thoughtless, let him turn in hither, etc.” (Prov. 9, 4-6).

Zohar, Bereshit 6:7

A dispute that was composed on the pattern of the supernal dispute, that became more and not less worthy as it proceeded, and that perpetuated itself rightfully, was that between Shammai and Hillel. The Holy One, blessed be He, approved of their dispute, for the reason that its motive was lofty and that it therefore resembled that which took place at the Creation. Hence, like the latter, the dispute between Shammai and Hillel has survived to this day. Korah, on the other hand, denied the Creation, fought against heaven itself and sought to confute the words of the Torah. He certainly was of the following of the Gehinnom, and therefore remained attached to it.

Zohar, Miketz 9:22

You may possibly also wonder how it is that a good man is often shown a bad dream. The explanation is that what he sees in such dreams is the evil that is to cleave to those who transgress the commands of the Torah and the punishments which will be meted out to them in the other world; and the good man sees all these in his dreams in order that the fear of his Master may constantly be upon him. So it says: “and God hath made it, that man should fear before him” (Eccl. 3, 14), which has been explained to refer to bad dreams. This, then, is the reason why the righteous man is made to see a bad dream.

Zohar, Introduction 12:9

There was still one Sabbath left unmentioned. Feeling humiliated, she pleaded before the Creator, saying, “O Lord of the universe, since the time when Thou didst create me, I have been called merely ‘day of Sabbath’, but surely a day must have for companion a night.” Said the Lord to her, “O my daughter, thou art Sabbath, and Sabbath I will call thee. But I will confer on thee an even more glorious crown.” He then made proclamation, “And ye shall fear my sanctuary” (Ibid.). This is a reference to the Sabbath of the eve of Sabbath, which inspires fear, and upon which fear rests. And it is the Holy One, blessed be He, Himself who identified Himself with her, saying “I am the Lord” (Ibid.). I have further heard’ (continued the stranger) ‘the following exposition from my father. He stressed the particle eth as signifying the limit of the Sabbath walk. “My Sabbaths,” he said, denotes the circle and the square within1The circle, square, and point were used by the Cabbalists to symbolise the three highest Sefiroth. ., and corresponding to these two the sanctification recital consists of two parts, one the verses Genesis 2, 1-3, commencing Vaikhulu (and were completed) and the other the sanctification proper (Kiddush). Vaikhulu contains thirty-five words, and the Kiddush contains thirty five words, making together seventy, corresponding to the seventy names of the Holy One, blessed be He, by which the congregation of Israel is crowned.

Zohar, Bereshit 4:8

“Spirit” is the voice which rests on Bohu, and grasps it and guides it as required. This is symbolised in the words “The voice of the Lord is on the waters” (Ps. 29, 3); and so, too, “the spirit of the Lord was hovering over the face of the waters”. By “face of the waters” is meant stones sunk in the abyss, so called because waters issue from them. Thus each was provided as befitted.

Zohar, Vayishlach 4:8

and it has been affirmed that when a man is sleeping and is not in control of himself, he is assailed by an unclean spirit and sometimes by a number of unclean female spirits who draw him unto themselves, conceive from him and give birth to spirits and demons. These sometimes appear in the form of human beings, save that they have no hair on their heads.

Zohar, Terumah 7:2

The colour which ascends is the first to appear. It is of a whiteness more dazzling than any known. It enters into the flame and is a little absorbed into it, though without losing its identity. It rests upon the top of that Chamber, and when the Israelites enter the synagogues and pray, as soon as they are arrived at the end of the Geulah (Redemption) prayer- namely, at the words, “Blessed art Thou, O Lord, who redeemest Israel” and go straight on to the Amidah prayer- the white and lucent colour descends upon the top of the Chamber and weaves a crown of the prayers of the people;

Zohar, Vaetchanan 6:1

‘BUT AS FOR THEE, STAND THOU HERE BY ME. From this point Moses parted from his wife completely and attached himself to another higher place, of the male and not of the female. Happy the lot of Moses the faithful prophet who was favoured with the highest grades to which no other man ever attained, wherefore he was called “good”.

Zohar, Lech Lecha 10:20

Thus it is written, "And Abram said to Lot" (Gen. 13:8) that the soul answered the Evil Inclination, "Let there be no strife, I pray you, between me and you, and between my herdsmen and your herdsmen." Between my camps and your camps "for we are brethren"; because the Good Inclination and the Evil Inclination are close to each other, the one to man's right and the other to his left.

Zohar, Shmini 4:1

R. Eleazar then discoursed on the verse: “And it came to pass on the eighth day”, etc. He said: ‘This “eighth day” has reference to the preceding statement. “for he shall consecrate you seven days” (Lev. 8, 33). Why seven days?

Zohar, Vayakhel 5:1

The next words, “Whosoever is of a noble heart”, are an allusion to the four superior legions that contain within themselves all the other legions; it is these who issue forth with the exalted patriarchs called “nobles”, as in the passage, “which the nobles of the people delved” (Num. 21, 18), indicating the patriarchs.

Zohar, Tazria 9:4

4. From here (Tikkun 61), it is understood that it is not necessary to handle the clay in that place, even though it is passed over before the covenant. When it passes over from this covenant, it becomes dust, as it is written: "And the serpent shall eat dust for its bread" (Isaiah 65:25) and "Dust you shall eat all the days of your life" (Genesis 3:14). And since the Holy One, blessed be He, when it passes over from the human, makes it a dwelling in the dust, so too in this way, we need to handle the foreskin in order to fix it with dust so that it can become a dwelling.

Zohar, Vayeshev 3:11

Hence all those who are sorely afflicted in this world in spite of being truly righteous suffer through the mischance of their soul; but in compensation the Holy One, blessed be He, has compassion on them in the world to come.’

Zohar, Toldot 1:12

R. Isaac discoursed on the verse: The sun shineth forth and the sun cometh in and hasteth to his place where he ariseth (Eccl. 1, 5). ‘“The sun shineth forth” from the supernal place where he is established, in order to cast his lustre on the moon, which only reflects the light of the sun; “and cometh in” in order to join the moon. “He goeth toward the South” (Ibid. 1, 6), which is on the right and in which, therefore, his strength reposes (for all the strength of the body is on the right side); “and then turneth about to the North” (Ibid.), in order to impart light both to the one side and to the other. Further, “The wind turneth about continually and in its circuit” (Ibid.). Although the text here speaks of the wind and not of the sun, yet it is all one, and has the same inner meaning; all this is that the moon may be illumined from the sun and the two may be associated.

Zohar, Noach 5:5

Said R. Jose to him: ‘But in a later passage (Gen. 11, 5) it is written, “and the Lord came down to see the city and the tower which the children of Adam had built”- Adam and not Noah.’ R. Abba replied: ‘It was because he was the first sinner. Better had it been for him that he should not have been created, so as not to be mentioned in this verse.

Zohar, Vayigash 7:2

Now from the first man there have branched out different classes of men, righteous and wicked, foolish and wise, rich and poor; and among these each class can win credit for itself through the medium of the other, that is, the righteous through the wicked, the wise through the stupid, the rich through the poor. For it is by these means that a man becomes worthy of being joined to the tree of life; and what is more, the charity that he dispenses stands him for ever in good stead, as it says: “his charity endureth for ever”.’

Zohar, Vayakhel 7:19

And he who labours in the Torah labours in the Palace of the Holy One, blessed be He, inasmuch as the supernal Temple of the Holy One is the Torah itself. And whenever a man labours in the Torah, there the Holy One, blessed be He, stands and listens to his voice, as it is written: “And the Lord hearkened, and heard, and a book of remembrance was written before him, for them that feared the Lord, and that thought upon his name” (Malachi 3, 16); and that man escapes three ordeals-the ordeal of this world, the ordeal of the Angel of Death, who has no power over him, and the ordeal of Gehenna.

Zohar, Lech Lecha 13:9

AND PHARAOH GAVE MEN CHARGE CONCERNING HIM, AND THEY SENT HIM ON HIS WAY. Assuredly God is a shield to the righteous to save them from falling into the power of men, and so God shielded Abram that the Egyptians should not have power to harm him and his wife.

Zohar, Miketz 9:20

Observe that of Daniel it is written: “Then to Daniel, in a vision of the night, the secret was revealed” (Dan. 2, 19), also: “Daniel had a dream and visions of his head upon his bed; then he wrote the dream” (Ibid. 7, 1). Had tie dream contained falsehood, it could not have been written down in the Scriptures. When the souls of the truly righteous ascend, nothing comes in contact with them save holy beings that communicate to them words of truth, words that can be relied upon never to prove false.

Zohar, Vaetchanan 5:6

GO THOU NEAR AND HEAR, ETC. When the Law was given to Israel, all the Voices were present and the Holy One, blessed be He, was sitting on His throne, and one was seen within another, and the utterance of each came forth from the one above it, wherefore it is said, “The Lord spake to you face to face in the mount out of the midst of the fire” (Deut. 5, 4), which means that the utterance came forth from the midst of fire and flame, which thrust it forth by the force of spirit and water; and fire, spirit and water all issued from the trumpet which contained them all. Israel were terrified and drew back,

Zohar, Lech Lecha 10:12

In a similar way, the Holy One, blessed be He, created the body from the four elements namely, Fire, Air, Earth and Water, which correspond to the Neshamah of Neshamah, the Neshamah, the Ruach, and the Nefesh. Water which is the aspect of the male refers to the sweet waters of holiness. The contrasting bitter waters represent the Evil Inclination. The holy fire which is the aspect of the female. There is the foreign fire, to which the words "that he come not at all times to the holy place" (Vayikra 16:2) apply. And this is the female of the Evil Inclination. The holy Ruach is the aspect of the Male, similar to the Ruach that comes from the Sefirah of Da'at. The unholy Ruach, which is the Evil Inclination. As it is written, "for out of the serpent's root shall come forth a viper" (Isaiah 14:29). There is holy Earth, similar to the Nefesh that comes from the left side of Da'at. And in contrast, there is an Unholy Earth.

Zohar, Mishpatim 3:142

Now what happens to the spirit of a deceased husband whose widow does not marry again? It dwells in her for the first twelve months, visiting his soul (nephesh) every night at the grave, in depression and sadness, and after the twelve months it leaves her and stands before the gates of Paradise, but occasionally visits this world, namely the “vessel” from whence it went out.. And when the woman dies that spirit goes out to meet her, and clothes itself in her spirit, and so she comes into contact with her husband; and husband and wife shine together in the closest union.

Zohar

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