Zohar, Achrei Mot 3:3

wherefore it refers to Phineas as “these” (Ex. 6, 25). R. Eleazar said: ‘For this reason whenever Phineas is mentioned he is always called “the son of Eleazar the son of Aaron the Priest” (v. Num. 25, 7; Judges 20, 28)….1The text here expounds the significance of the Yod with which the name Pinchas is written in Numbers 25, 7, finding in it an indication that by his zeal in the matter of Zimri he rectified the misdeed of Nadab and Abihu, and reunited the letters of the Divine Name.

Zohar, Vayeshev 7:13

For nothing happens in the world but what is made known in advance either by means of a dream or by means of a proclamation; as it has been affirmed, that before any event comes to pass in the world it is announced in heaven, whence it is broadcast into the world. So Scripture says: “For the Lord God will do nothing, but he revealeth his counsels unto his servants the prophets’, (Amos. 3, 7). This refers to the time when there were prophets in the world; when prophets were no more, their place was taken by the Sages, who, in a sense, even excelled the prophets; and in the absence of Sages things to come are revealed in dreams, and if not in dreams, through the medium of the birds of heaven; and so we have laid down.’

Zohar, Vayera 2:13

The verse, "and he lifted up his eyes, and looked, and lo, three men stood by him," refers to those who criticize his behavior and examine his deeds as he confesses them with his mouth. And because the soul sees all this, it leaves the body and reaches the gullet (pharynx), where it remains until it confesses and retells all that the body did together with it in this world. Then the soul of the righteous is happy with what it has done, and is happy with its deposit. We have learned that Rabbi Yitzchak said, The soul of the righteous feels great desire for the moment when it shall leave this world, which is worthless, so that it may enjoy itself in the World to Come!

Zohar, Mishpatim 3:33

namely, the Holy One will redeem her from her sore bondage and raise her unto the highest heights to be with Him. And it should not be imagined that because she had been once purloined by the impure power the Holy One will condemn her perpetually to enter into the bodies of pious Gentiles or scholarly bastards. No! “To sell her into a strange nation, he shall have no power.” She will re- enter into the body of an Israelite and not into a stranger. And when she shall be redeemed from the bondage of the “wheel of impurity”, “she shall not go out as the menservants do”, but receive her crown with uplifted head.

Zohar, Toldot 4:7

For the same reason every New Moon a goat is to be offered up so as to draw the serpent to his own place and thus keep him away from the moon. The same applies to the Day of Atonement, when a goat is to be offered. All this is cunningly devised in order to gain dominion over him, and make him impotent to do mischief. So Scripture says: “And the goat shall bear upon him all their iniquities into a land which is cut off’ (Lev. 16, 22), where the goat (sa ‘ir = Seir), as already explained, symbolises Esau. In all dealings with him cunning and craft are employed, in accordance with the words of the Scripture: “And with the crooked thou dost show thyself subtle” (Ps. 18, 27); and as the evil serpent is resourceful and crafty, trying to mislead the heavenly as well as the earthly beings,

Zohar, Miketz 1:5

Now the tree of life ramifies into various degrees, all differing from one another, although forming a unity, in the shape of branches, leaves, bark, stock, and roots. All the faithful ones of Israel lay hold upon the tree of life, some grasping the stock, some the branches, some the leaves, and others, again, the roots.

Zohar, Yitro 11:1

What, then, is man? Does he consist solely of skin, flesh, bones and sinews? Nay, the essence of man is his soul; the skin, flesh, bones and sinews are but an outward covering, the mere garments, but they are not the man. When man departs (from this world) he divests himself of all these garments. The skin with which he covers himself, and all these bones and sinews, all have a symbolism in the mystery of the Supernal Wisdom, corresponding to that which is above.

Zohar, Bamidbar 2:6

R. Judah adduced in opposition to this the verse, “For ye shall go out with joy” (Isa. 55, 12), which seems to show that the Community of Israel will be in joy whilst still in exile. R. Eleazar, in reply, said: ‘The truth is that so long as She is in exile and lies in the dust there will be no real gladness. But only when the Holy One, blessed be He, will raise Her from the dust, saying, “Shake thyself from the dust”, etc. (Isa. 52, 2), “Arise, shine”, etc. (Ibid. 60, 1), and the people will assemble together, then there will be gladness indeed- gladness for all. Then indeed “ye shall go out with joy”; then indeed numerous hosts will go forth to meet the Matrona, sharing in the joy of her espousals with the King. Scripture thus says: “The mountains and the hills shall break forth”, etc. (Ibid. 55, 12); also, “For the Lord will go before you, and the God of Israel will be your rearward” (Ibid. 52, 12).

Zohar, Vayera 13:2

R. Judah objected that it is written: “But as for me, let my prayer be to thee, O Lord, in an acceptable time” (Ps. 69, 14), which would seem to show that there are with God acceptable moments and unacceptable, that at one time He grants audience, at another time He does not, that the Almighty is now accessible, now inaccessible; and this is corroborated by the verse: “Seek ye the Lord while he may be found, call ye upon him while he is near” (Is. 55, 6).

Zohar, Noach 10:1

AND NOAH BEGAT THREE SONS.1This paragraph is out of place. It should properly follow ‘begat three sons” on p. 196. Said R. Hiya to R. Judah: ‘Let me tell you what I have heard regarding this text. A man once entered the recesses of a cavern, and there issued two or three children together, who differed from one another in their character and conduct: one was virtuous, a second vicious, and a third average. Similarly we find three strands of spirit which flit about and are taken up into three different worlds.

Zohar, Metzora 3:2

Afterwards both are punished by the hand of Dumah. The body is punished in the grave and the soul in the fire of Gehinnom for the appointed period. When this is completed she rises from Gehinnom purified of her guilt like iron purified in the fire, and she is carried up to the lower Garden of Eden, where she is cleansed in the waters of Paradise and perfumed with its spices, and there she remains till the time comes for her to depart from the abode of the righteous.

Zohar, Lech Lecha 14:3

Said R. Yesa, ‘You say that God disports Himself also with the souls in this world: how is this?’ He answered, ‘At midnight all the truly righteous arise to read the Torah and to sing psalms, and we have learnt that the Holy One, blessed be He, and all the righteous in the Garden of Eden listen to their voices, and in consequence a certain grace is imparted to them by day; so it is written, “The Lord will command his grace in the day-time, and in the night his song shall be with me” (Ps. 42, 9).

Zohar, Vayera 20:6

R. Hiya said: ‘They deserved punishment both for their immorality and their uncharitableness. For whoever grudges assistance to the poor does not deserve to exist in this world, and he also forfeits the life of the world to come. Contrariwise, whoever is generous towards the poor deserves to exist in the world, and it is for his sake that the world exists, and the fulness of life is reserved for him in the world to come.’

Zohar, Mishpatim 3:152

and not merely “the second”, in order to avert an omen pointing to the destruction of the second building also. The Scripture itself teaches us this lesson, since it calls the second Temple “last”

Zohar, Chayei Sara 4:1

Tosefta Happy is he who makes less of himself in this world. How great and high he is in the eternal world. The head of the Yeshivah spoke to that effect, saying that whoever is small in this world is great in the Eternal World. He who is great in this world is small in the Eternal World, as it is written, "And Sarah's life was a hundred years..." A hundred, which is a large number, is followed by the word "year". Seven, (a small number) was greatly increased, for it is followed by the word "years." Come and behold: The Holy One, blessed be He, only makes greater the person who lessens himself. He diminishes only the person who makes himself great. Happy is he who diminishes himself in this world. How great he is above in the eternal world. End of Tosefta.

Zohar, Achrei Mot 5:3

R. Simeon said: ‘This interpretation of the word “time” is quite correct and here God warned Aaron not to make the same mistake as his sons and try to associate a wrong “time” with the King, even if he should see that the control of the world has been committed for the time to the hands of another, and though he has the power to unify with it and bring it near to Holiness.1Al. “Yet it is not so far committed that this power should be united and brought near to Holiness (i.e. that its name should be linked with God as the name Adonay is).”. And if he wants to know with what he should enter, the answer is, with zoth (this=Shekinah), for that is the “time” which is attached to my name by the letter yod which is inscribed in my name.

Zohar, Lech Lecha 10:16

The soul is properly established in this world, so that we can merit receiving it after it leaves the world. If a soul has merit, it returns to the place from whence it came. As it is written, "To the place of the altar, which he had made there in the beginning" (Gen. 13:4), and "to the place where his tent (Heb. אָהֳלה) had been at the beginning..." (Ibid. 3). אָהֳלה is spelled with an additional Hei (representing the Shechinah).

Zohar, Mishpatim 3:93

Soul and spirit, the union of the masculine and the feminine, bring forth light, but if separate they do not give light..The soul wraps herself in the spirit in order to occupy her station in the upper region, in the hidden Palace, as it is written: “For the spirit becomes a covering (ya’toph) before me and the souls which I have made”.(Isa. LVII, I 6). There above, in the Garden, in the Palace, the soul wraps herself in the spirit in manner due.

Zohar, Vayeshev 3:8

But there is a deep mystery involved here, inasmuch as all the ways of God are based on truth and righteousness. In connection with this verse I have found in the books of the ancients a mystical doctrine, and next to it another mystical doctrine, both being in essence one and the same. It amounts to the following. There is a period when the moon is defective, judgement being visited upon her, and the sun being concealed from her. Now it is the moon that at all times and seasons releases souls to enter the sons of men-she having previously gathered them for the purpose. Of those souls, then, which she releases during the period that she is under sentence, every one will always be the victim of degradation and poverty and suffer other chastisements, irrespective of whether he be sinful or righteous. (Prayer, however, can avert any sentence of punishment.)

Zohar, Mishpatim 3:194

The same applies here: this man (who rejected procreation), although he has sinned and impaired a vital part, when he repents and turns to Him the Holy One has pity on him and receives him again; for He is full. of mercy towards all His works, as it is written: “His tender mercies are over all his works” (Ps. 145, 9)..His mercies extend even to animals and birds, still more to human beings who know how to praise their Lord. As David expressed it: “Many are thy tender mercies, O Lord: quicken me according to thyJudgement” (Ps. CXIX, I 56).

Zohar, Kedoshim 10:2

Whoever gazes at the beauty of a woman by day will have lustful thoughts at night, and if these gain the better of him he will transgress the precept, “Ye shall not make to yourselves molten gods”. And if he has intercourse with his wife while under the influence of those imaginings, the children born from such union are called “molten gods”. R. Abba said: ‘It is forbidden to a man to fix his gaze upon heathen idols and upon Gentile women, or to receive benefit or healing from them.’

Zohar, Miketz 5:7

Hence Pharaoh gave him command over the whole land of Egypt, and in this way God restored to him what was his due. Joseph’s mouth kept back from sinful kissing; correspondingly we read, “and according to the word of thy mouth shall my people be ruled”; Joseph’s hand kept itself away from sinful touch, hence “Pharaoh took off his signet ring from his hand, and put it upon Joseph’s hand”; Joseph’s neck kept itself far from sinful embrace, so we read, “and he put a gold chain about his neck”; his body kept away from sin, hence “and he arrayed him in vestures of linen”; the foot did not ride in sin, so we read, “and he made him ride in the second chariot which he had”; and in virtue of the thought which Joseph kept pure he was called “discreet and wise of heart”. So that all he received was his own due.

Zohar, Vayakhel 1:1

AND MOSES ASSEMBLED ALL THE CONGREGATION OF THE CHILDREN OF ISRAEL, ETC. R. Hiya opened here a discourse on the text: “And Saul said unto the Kenites: Go depart”, etc. (I Sam. 15, 6). ‘Observe’, he said, ‘that in regard to Amalek it is written: “I remember that which Amalek did to Israel”, etc. (Ibid. 15, 2). What is the reason that none of the wars waged by other nations against Israel was so displeasing to the Almighty as was the war waged against them by Amalek? The reason, assuredly, is that the battle with Amalek was waged on both fronts, both on high and below; for at that time the evil serpent gathered all its forces both above and below.

Zohar, Pekudei 5:3

The first expansion embraces the Sanctuary and all its courts and enclosures and all its appurtenances, as well as the whole city of Jerusalem bounded by the wall; the second expansion embraces the whole of the Land of Israel, the Land which was declared holy; the third expansion comprehends the rest of the earth, the dwelling-place of all the other nations. Then comes the great ocean which surrounds the whole.

Zohar, Vayera 16:4

The angels, however, came in the night, so that Lot thought that the townspeople would not notice it. Nevertheless, as soon as the visitors entered his house all the people assembled and surrounded the house.

Zohar, Beshalach 10:13

Happy are the Israelites who are linked to the Holy One who chose them to be His portion:

Zohar, Shmini 6:13

R. Judah and R. Isaac approached him joyfully and kissed him. They said to him: ‘What is your name?’ He replied: ‘Jesse.’ They said: ‘You shall be Rabbi Jesse: you shall become more famous than our colleague Rabbi Jesse who has departed from us.’ They then said to him: ‘Who is your father?’ He replied: ‘He is no longer alive. He used to teach me every day three expositions of the Torah, and every night three pieces of Agadaic lore, What I have just told you I learnt from my father, and now I live with a man who will not let me study, and makes me work all day, and so every day I go over again the things I learnt from my father.’

Zohar, Chayei Sara 7:4

See, now, a man’s days were created and are located in the supernal grades, but when they draw to the end of their term, when they reach the Scriptural limit of threescore and ten (Ps. 90, 10), there remains then no grade any more for them to abide in, and so “their pride is but travail and vanity” (Ibid,), and they are as nought.

Zohar, Vayeshev 6:3

Furthermore, at a time when judgement is at work upon the world and death rages in a city, a man should not walk by himself in the open street, as already mentioned above, but he should shut himself in after the example of Noah, who shut himself within the ark so that he should not be met by the destroying angel.

Zohar, Vaera 8:1

Said R. Simeon: ‘It is written, “Be ye afraid of the sword, for wrath bringeth the punishments of the sword, that ye may know there is judgement”. The “sword” is the one of which it says, “it shall avenge the covenant”; (Lev. 26, 25), it is the punishment awaiting him who nullifies the (sign) of the Covenant and thereby also the union of which it is a symbol.

Zohar, Miketz 9:13

The Judean then followed with a discourse on the verse: A faithful man shall abound with blessings (Prov. 28, 20). ‘This speaks of the man’, he said, ‘who puts his trust in God, like R. Jesse the elder, who, although he had food for the day, would not prepare his meal before he had prayed for his daily bread to the Holy King; and he used to say, “We shall not eat before we obtain permission from the King.”

Zohar, Pekudei 4:17

Now, the resting-place of the root of Jesse, which is called “the glory of the Lord”, will never be within the bounds of numbering and calculation. For blessing rests not upon what is counted, but only on what is beyond number.

Zohar, Vaera 3:6

The North is cold and moist, and its element, fire, hot and dry, and, contrariwise, the South is warm and dry, and its element, water, cold and moist, and so the Holy One mixes them. For water comes from the South, enters into the North, and flows again from the North; and fire comes out from the North, and enters into the South, and it is from the South that powerful heat goes out into the world. For the Holy One makes one borrow from the other as He sees right. In a similar fashion He proceeds with the air and the East.

Zohar, Vayera 16:7

R. Hizkiah here discoursed on the verse: For he looketh to the ends of the earth, and seeth under the whole heaven (Job 28, 24). ‘How incumbent it is’, he said, ‘upon the sons of men to contemplate the works of the Almighty and to busy themselves in the study of the Torah day and night, for through him who thus busies himself the Almighty is glorified on high and below. The Torah indeed is a tree of life for all those who occupy themselves with it, affording them life in this world and in the world to come.

Zohar, Vayakhel 4:6

Further, “who hath bound the waters” alludes to Elijah, who bound up in a bundle, as it were, all the waters of the world so that neither dew nor rain came down from heaven; “in his garment” alludes further to Elijah, who smote with his mantle to perform his miracles. “Who hath gathered the wind (ruah=spirit) in his fists?” is again an allusion to Elijah, who restored the spirit of a man to his body;

Zohar, Terumah 9:5

The answer would be that the smoke of those parts was wont to ascend, not as the smoke of other sacrifices, which did ascend in a straight line heavenward: for these fumes rose and dispersed into a cavern in the North, where dwell all the hosts of evil spirits, and when the smoke arose, as we have said, as it floated upward in a crooked line towards that place, all those malevolent beings would feed on it, and so would remain where they were, dispersing not throughout the earth.

Zohar, Vayakhel 14:10

The term vayinefash (and He rested) (Ibid.) may be resolved into vai (woe), nefesh (soul), that is, woe to the soul forlorn! Now we may well argue that it should rather be woe to the body that loses the special spirit with the departure of the Sabbath. But the truth is that man possesses a certain nefesh (psyche) that attracts to itself the special spirit on the eve of Sabbath, so that that spirit takes up its abode and resides within it the whole of the Sabbath. It thus becomes a superior nefesh, with greater power and resources than it possessed before.

Zohar, Vayakhel 10:8

This I have heard among the mysteries expounded to me by the Sacred Lamp, who has not permitted me to reveal it save to you, O exalted saints. For whosoever surrenders his soul so at that moment will be bound in the bundle of life in this world and in the world to come.

Zohar, Bamidbar 5:11

and so at the present time it is indeed the other nations, who are attached to the tail, that rise on high, have the mastery and are lashing out, whilst the head is bowed down into the dust, as it says, “The virgin of Israel is fallen, she shall no more rise” (Amos 5, 2); yet it is the head that directs the tail in its motions, as it says: “They made me keeper of the vineyards” (S.S. 1, 6), to wit, of the idolatrous nations, which are the tail.’ R. Judah then came and kissed the hands of R. Eleazar, saying: ‘Had I never asked you any other question but only this, my gain would already be great in that now I know how the sway of the idolatrous nations is being directed. Happy is the portion of Israel, in regard to whom it is written: “For the Lord hath chosen Jacob unto himself, and Israel for his own treasure” (Ps. 135, 4).’

Zohar, Pekudei 7:2

“The fear of the Lord is his treasure”; to wit, the treasure which contains the qualities just mentioned. For the fear of the Lord collects all those “brooks” (of wisdom), and so becomes the receptacle of all. And when these treasures issue from it they do so under a vigilant count-taking.

Zohar, Nasso 9:7

at the time when he is caught in the fetters of the King, if no advocate is found on his behalf! The King’s officer advances towards his feet holding in his hand a sharp sword.

Zohar, Vayera 18:17

R. Hiya said: ‘It is written: “And he sent Lot out of the midst of the overthrow, when he overthrew the cities in which Lot dwelt.” The expression “the cities in which Lot dwelt” indicates that he tried to settle in each of the cities in turn, but none would keep him save Sodom, the king of which allowed him residence for the sake of Abraham. This is borne out by the passage, “and Lot dwelt in the cities of the plain, and moved his tent as far as Sodom” (Gen. 13, 12).

Zohar, Vayakhel 2:1

R. Eleazar and R. Jose were sitting one night studying the Torah. When midnight arrived, the cock crew and so they pronounced the benediction1Blessed art Thou, O our God, King of the universe, who gavest the cock understanding to discern between day and night. R. Eleazar wept, and said: ‘Observe this. The Holy One, blessed be He, has just smitten three hundred and ninety firmaments, and made them to shake and to tremble; He has wept on account of the destruction of the Temple, dropping two tears into the great ocean, as He bethought Himself of His children with weeping.

Zohar, Lech Lecha 5:11

That this explanation is right may be proved thus. They had left Ur of the Chaldees and were in Haran. Why, then, should God say to Abram, “Get thee forth from thy land and from thy kindred”? It must therefore be as we have explained.TO THE LAND WHICH I SHALL SHOW THEE: i.e. I shall show thee that which thou wast not able to discover; the power of that land so recondite and obscure.

Zohar, Vayigash 6:9

R. Judah said: ‘Happy are those righteous whose coming together brings peace to the world, since they know how to effect unity. Before Joseph and Judah drew near each other there was no peace, but as soon as they did so they brought much peace into the world, and great joy both above and below, since as soon as Judah came near to Joseph all the tribes joined him.’

Zohar, Shemot 13:13

Behind those palaces there is another place, entirely hidden and undiscoverable. It is called “Eden”, and no one may enter to behold it. Now the Messiah is hidden in its outskirts until a place is revealed to him which is called “the Bird’s Nest”. This is the place proclaimed by that Bird (the Shekinah) which flies about the Garden of Eden every day.

Zohar, Balak 13:6

This is referred to in the blessing of Jacob (Gen. 49, 17): “Dan shall be a serpent in the way”-this is Samson: “an adder in the path”-this is Zilya;

Zohar, Balak 6:96

It is written, “His seed shall be mighty upon earth, the generation of the upright shall be blessed” (Ps. 112, 2). When a man is mighty on the earth, mighty in the Torah and in control of his passions, then his light goes forth and is continued through many generations.’

Zohar, Vayechi 1:3

Jacob wanted to prophesy concerning the exiles of his children in the land of Canaan and in any land wherein they dwelt which came from the land of Egypt; to wit, all exiles are included within Egypt. His heart broke, as it is written, "Now Jacob saw that there was corn (also: 'breaking') in Egypt" (Beresheet 42:1).

Zohar, Vaetchanan 8:3

The first compartment of the phylacteries contains the passage, “Sanctify unto me every firstborn”, which typifies the highest brain, to wit, Wisdom.

Zohar

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