Zohar, Vayera 14:4

This is explained as follows. From the side underneath the Hail-Stone vapours ascend to the shoulder (of the Divine Throne), where they gather themselves into one drop, and then descend into the chasm of the great abyss. There five become merged into one. When the voices of all of them are clear they unite into one.

Zohar, Lech Lecha 20:3

It is called “coverts” because there the Shekinah is concealed like a woman who converses only with her husband and never goes out. The community of Israel does not dwell outside its own place save in the time of exile, and because it is in exile, therefore other nations enjoy greater prosperity.

Zohar, Behar 1:4

Then the Holy One, blessed be He, enters the company of the righteous, and the Community of Israel utters His praises until morning, when they are found to be discoursing on a certain secret. The daybreak is a time for flames and judgements, but then Abraham awakens and there is rest for all.

Zohar, Nasso 10:1

Observe then the words: When a man shall separate himself by uttering a vow, the vow of a Nazirite, etc., referring to him who makes haste whilst in this world, to consecrate himself to his Master. He shall abstain from wine and strong drink… nor eat fresh grapes, etc. The question here arises, why should the Nazirite, in addition to wine, be forbidden also grapes, seeing that the priest, who is also enjoined to “drink no wine nor strong drink” (Lev. 10, 9), is yet permitted to eat grapes.

Zohar, Balak 11:4

It is true that it says, “Let a stranger praise thee and not thy own mouth” (Prov. 27, 2), and we alter this to “Let a stranger praise thee, and if not, thine own mouth”, but that only means that if thou art not known, discourse on the Torah so that through the opening of thy mouth in the Torah men should know who thou art and praise thee.

Zohar, Vayera 9:15

You will see that in other cases the Holy One permitted the parents, even the mothers, to give names to their children. Here, however, the Holy One did not give permission to the mother to name the child, but only to Abraham, as it is written: “And thou shalt call his name Isaac”-thou and no other, so as to intermingle water with fire and fire with water and to range it on his side.’

Zohar, Vayishlach 7:14

R’ Jesse the elder connected the word “touched” in this clause with the same word in the verse: “He that toucheth the dead, even any man’s dead body, etc.” (Num. 19, 11). ‘Just as in the latter case’, he said, ‘there is defilement, so here defilement is implied, that part of the body being an object of defilement, so that we may not put it to any use whatever.’ Blessed be the Merciful One who gave the Torah to Israel, whereby to merit this world and the world to come, as it is written: “Length of days is in her right hand; in her left hand are riches and honour” (Prov. 3, 16).

Zohar, Yitro 8:13

The mystery of these letters is contained in the word Karib (Koph, Resh, Yod, Beth, “near”), signifying that he had been far from holiness. Although there are also other veins in his face, these do not protrude, except when he treads the paths of crookedness and iniquity.

Zohar, Vayigash 10:4

The prayer which the Holy One, blessed be He, accepts is that which is performed with earnestness and devotion and proper concentration of the mind on the unity of God.’

Zohar, Vaera 1:12

Said R. Jose: ‘Moses would certainly have been punished for the boldness of his language had he not been “steward of the household” and man of God. He was like a man who had married the king’s daughter, and having some contention with her, spoke harshly to her. She was about to answer him, when her father, the king, appeared. Seeing him, she stopped and he took up the word. He said to the husband: “Knowest thou not that I am the king, and the harsh words thou speakest against my daughter, thou speakest as it were against me?” So Moses complained against Adonai (the Shekinah) and was answered by Elohim (the King).

Zohar, Bereshit 8:11

“Ox” ascends to seek guidance and gaze in the face of “Man”. There ascends with him a certain name crowned and engraved in two mystic forms, which represent the name El (God). Then it turns back and the throne engraves and traces it and it is imprinted thereon to be under the guidance of this mystic name.

Zohar, Lech Lecha 15:4

AND PHARAOH GAVE MEN CHARGE CONCERNING HIM: why so? In order that no man should come near to hurt them. AND THEY BROUGHT HIM ON THE WAY: i.e. they conducted him through the land of Egypt. Said God to him: So art thou destined to do to his descendants: thou shalt conduct them from thy land, as it is written, “And it came to pass when Pharaoh let go (beshallach, lit. escorted) the people” (Ex. 13, 17).’

Zohar, Mishpatim 3:171

and when the Name has been restored and built up again, then shall Israel rule over all, and all the other Names will be restored; for all the Names depend on that great Name, the first of all buildings.

Zohar, Mishpatim 3:2

Which serpent is it that flies in the air whilst an ant lies undisturbed between its teeth? What is it that begins in union and ends in separation? Which eagle is it whose nest is in a tree that does not yet exist, and whose young ones are plundered by creatures who have not yet been created, and in a place which is not? What are those which when they ascend descend, and when they descend ascend? And what is it two of which are one and one of which is three? And who is the beautiful virgin who has no eyes and whose body is concealed and yet revealed-revealed in the morning and concealed during the day, and who is adorned with ornaments which do not exist?

Zohar, Balak 6:75

Said R. Eleazar: ‘This is indeed so, and all this has been established. We have also explained that three sanctifications were entrusted to Israel below, from the verse: “And ye shall sanctify yourselves and be holy, for I the Lord am holy” (Lev. 11, 44, and 20, 26).’ Said the boy: ‘Quite so, but you did not remember your lance till I took it from your shoulder and put it in your hand. Now remember that the lance is in your hand. Return to where you left off.’

Zohar, Pekudei 2:2

Woe to those who fall, never to rise and enjoy the light that is stored up for the righteous in the world to come! Happy are the righteous in the world to come, for many are the effulgences treasured up for them, many the felicities reserved for them. The verse continues: “which thou hast wrought for them that take refuge in thee in the sight of the sons of men”.

Zohar, Introduction 12:21

“He smote the strong lion of Moab” is a reference to the two Temples that existed for His sake and drew their strength from Him, namely, the first Temple and the second Temple. But as soon as He departed, the flow of blessing from above ceased; “He”, as it were, “smote” them, destroyed them, made an end of them, and the sacred Throne was overturned, as it is written, “as I was among the captives” (Ezek. 1, 1), implying that that divine essence called “I” was in captivity. “On the river Khebar” (Ibid.) (Khebar=long ago) means the stream that was once flowing, but the waters and sources of which were cut off so that it flows no more as formerly.

Zohar, Vayigash 8:7

Said R. Jose, further: ‘I have heard a special exposition of this matter as follows. When Jezebel threatened Elijah, it is not written that he “feared” (vayira), but he “saw” (vayar) (I Kings 19, 3). What was it that he saw? He saw that the angel of death had followed him for a number of years, and he had not been delivered into his hand. Then the verse continues: vayelekh el nafsho (and he went for his life), which literally means, “and he went to (el) his soul”, that is to say, he resorted to the foundation of his soul, or, in other words, he proceeded to attach himself to the tree of life.

Zohar, Yitro 1:4

Therefore when man lifts up his hand to heaven, he must be careful that his intention should be to pray or bless or supplicate, for if he lifts them idly,1i.e. for cursing. those powers that brood over the “spreading of hands” will curse him with two hundred and forty-eight curses. Of such a one it is written: “As he loved cursing, so let it come unto him” (Ps. 109, 17).

Zohar, Vaetchanan 2:4

He goes to the synagogue, he purifies himself with [the recital of the] offerings, he repeats the praises of King David; he has the phylacteries on his hand and his head, and the fringes at his side; he says “A psalm of David”, and offers his prayer before his Master. While he says this he must stand like the heavenly angels,1v. T. B. Berachoth, 10b. who are also called “those who stand”, and concentrate all his thoughts on his Master as he offers his petition.

Zohar, Lech Lecha 10:27

Let us return to the first subject of this passage, where it is written, "The watchmen that go about the city found me..." (Shir Hashirim 5:7). have guards stationed upon them. As it is written, "I have set watchmen upon your walls, Jerusalem..." (Yeshayah 62:6). And Michael, the High Priest, is the highest of the gate watchmen.

Zohar, Yitro 15:3

R. Simeon connected the “thus” (Koh) in this verse with the “thus” in the ordinance of the priestly benediction: “Thus (Koh) shall ye bless” (Num. 6, 23); also with, “Thy saints bless Thee” (yebarakukah), which last word can be separated into two words: yebaraku Koh, “they bless with Koh” (i.e. the Sephirah Malkuth); “Saying” indicates the side of Justice (Severity), while “telling” indicates the side of Mercy, as in the verse: “And he declared (wa-yagged) unto you his covenant (mercy)” (Deut. 4, 13), and also in the declaration made by the Israelite on bringing the basket of firstfruits to the priest: “I proclaim (higgadti) this day unto the Lord thy God” (Ibid. 26, 3).

Zohar, Vayishlach 4:5

Contrariwise, should a man strive to purify himself, the unclean spirit is foiled and can no longer dominate him. Thus it is written: “No evil shall befall thee, neither shall any plague come nigh thy tent”.’ R. Jose said: ‘“Evil” here alludes to Lilith (night-demon), and “the plague” to the other demons, as has been explained elsewhere.’

Zohar, Vaera 3:14

Now we find that the earth, when united with them, brings forth also secondary products resembling their primary compounds. Thus corresponding to gold it brings forth the green dross which is subordinate to gold and resembles it; corresponding to silver, lead; corresponding to the superior copper, the inferior, tin; corresponding to iron, however, it brings forth only iron, and so it is said: “Iron with iron together” (Prov. 27, 17).

Zohar, Mishpatim 3:157

A man who has children by his first wife, and brings such a woman into his house, unites himself with a flaming sword, in two ways: first, because two have already entered and been violently ejected, and now he is the third; and, secondly, how can he let his spirit enter into a vessel which has already been used by others, associate himself with her and cleave to her? It is not that he is prohibited to do so, but in doing it he chooses a bad companion to himself.

Zohar, Terumah 6:4

But the spirit of holiness is not so: it demands a full price and strenuous effort, purification of one’s self and one’s dwelling, devotion of heart and soul; and even so one will be lucky to win it to take up its abode with him. Therefore one must beware and walk straitly according to the paths and ways of righteousness, turning neither to the right hand nor to the left; for otherwise, even if it had entered into a man, it will straightway depart from him, and thereafter it will indeed be passing hard to recall it again.

Zohar, Vayakhel 15:4

on Sabbath night, again, whilst these spirits scatter themselves in order to retire into the cavern of the abyss where they are powerless to harm, a solitary man must be on his guard against them, since, although they are deprived of power, now and then they show themselves, and so a solitary wayfarer has to be on his guard.

Zohar, Achrei Mot 4:5

We have learnt that that river sends forth deep streams with the oil of plenitude to water the Garden and feed the trees and the shoots. These streams flow on and unite in two pillars which are called Jachin and Boaz. Thence the streams flow on and come to rest in a grade called Zaddik, and from hence they flow further till they all are gathered into the place called Sea, which is the sea of Wisdom.

Zohar, Emor 11:5

He further expounded the verse: “Salvation is the Lord’s; thy blessing be upon thy people” (Ps. 3, 9). ‘We have learnt’, he said, ‘that wherever Israel go into exile the Shekinah goes with them.1v. T. B. Megillah, 29a. When, therefore, they will come forth from captivity, who will be delivered? Israel or God? The answer is given in the verse, “Salvation is the Lord’s”. And when will this be? When “thy blessing is upon thy people, selah”, to take them out of captivity and deal well with them.’

Zohar, Vayera 10:5

AND THEY LOOKED OUT TOWARD SODOM. This was immediately after “the men rose up from thence”, that is, from the feast that Abraham had prepared for them, so performing a meritorious act. For although they were angels, his hospitality to them was a good action, since of the whole of the food offered them they left nothing over, purposely that Abraham should acquire merit thereby, as it is written, “and they did eat”, the food having been consumed by their fire.

Zohar, Bereshit 2:9

The word eth consists of the letters aleph and tau, which include between them all the letters, as being the first and last of the alphabet. Afterwards he was added, so that all the letters should be attached to he, and this gave the name attah (Thou); hence we read “and Thou (ve-attah) keepest all of them alive” (Neh. 9, 6). Eth again alludes to Adonai (Lord), who is so called. Hashammaim is Tetragrammaton in its higher signification.

Zohar, Metzora 7:6

So God is patient with the wicked: if they turn to Him, it is well, but if not, He destroys them from the future world and they have no share in it.

Zohar, Vayera 6:11

AND THEY DID EAT: how so? Do celestial angels eat? The truth is that they only simulated eating in honour of Abraham. R. Eleazar said: ‘They certainly did eat, in the sense of fire consuming fire invisibly; of a truth what Abraham offered them they ate, as it is from the side of Abraham that they obtain sustenance on high.’

Zohar, Beshalach 15:1

THEN SANG MOSES…. R. Judah applied to Moses the words: “Before I formed thee in the belly I knew thee, and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations” (Jer. 1, 5). ‘Happy is the lot of Israel,’ he said, ‘that the Holy One, blessed be He, loved them more than any other nation, and out of the abundance of His love appointed to them a prophet of truth and a faithful shepherd, within whom He awakened the holy spirit more than in any other faithful prophet, communicating to him a part of His very self. Jacob dedicated the tribe of Levi to the Holy One, blessed be He, and as Levi was His in a special sense, He took him and crowned him with many crowns, and anointed him with the oil of the holy spirit from above, so that the holy spirit should issue forth to the world through him as from the representative of the holy faith.

Zohar, Yitro 1:9

There is a King below, in the likeness of the King above, who is king over all that is below; and under him there is a Priest who ministers to him: this is he whom we call Michael, the High Priest, who is at the right hand. All this constitutes the true object of faith, that of the side of holiness.

Zohar, Vaera 3:7

Observe now. Fire from one side, water from the other: there is opposition. Then comes the air (wind, spirit) between them and brings them together and they become one, as it is written: “And the spirit (air) of God brooded over the water” (Gen. 1, 2). For fire is aloft and water is on the surface of the earth, and air enters between them, unites both elements and makes peace between them. Earth has water, air, fire, above it and receives from all the three.

Zohar, Behar 9:3

Meanwhile the man fell asleep under a tree and his companion left him. R. Jose and R. Hiya then saw a fiery adder by him. ‘Alas for that man,’ said R. Hiya; ‘surely he will now be killed.’ R. Jose replied: ‘He deserves that a miracle should be done on his behalf.’ At that point a snake came down from the tree with intent to kill the man, but the adder attacked and killed it, and then turned its head and departed.

Zohar, Introduction 4:3

Then he said to me, “Master, the Holy One, blessed be He, had a deep secret which He at length revealed at the celestial Academy. It is this. When the most Mysterious wished to reveal Himself, He first produced a single point which was transmuted into a thought, and in this He executed innumerable designs, and engraved innumerable gravings.

Zohar, Lech Lecha 5:1

the word “thee” here, says R. Eleazar, means “for thine own advantage, to prepare thyself, to perfect thy degree”. “Get thee forth”: that is, it is not fitting for thee to remain here among these sinners.

Zohar, Beshalach 7:12

But even here all that is meant is that the judgement will be exceptionally severe, and mercy will still be fused with it: the particle “ke” (like) has a qualifying effect, showing that the Lord is only compared to a “giant” and to a “man of war”; and although He will exercise judgement, He will have mercy on those whom He created.’

Zohar, Vayakhel 4:11

appoint from among you those supernal glorified chiefs who shall take up that offering containing the mystery of the Divine Throne, in order to bring about a union with the “patriarchs”,1Al. “with her spouse”. for the Matrona (i.e. the Shekinah) may not come to her Spouse except those youthful bridesmaids follow in her train until she is brought to Him, as it says, “The virgins her companions in her train being brought unto thee” (Ps. 45, 15), to wit, that she may join her Spouse.

Zohar, Emor 13:10

R. Jose said: ‘God will one day make Israel whole so that there shall be none with a blemish among them, in order that they may adorn the world as a man’s garments adorn his body.

Zohar, Nasso 15:12

Thus the priest may not receive the sanctification of the washing of hands from any commoner who is not himself sanctified. It may be asked, why only a Levite? Why should not the priest be sanctified by the hands of another priest? The answer is, because the other priest would not be complete, but the Levite is complete, being qualified for his own service, and he is also designated “cleansed”, as it says, “and cleanse them” (Num. 8, 6).

Zohar, Yitro 13:6

For Jacob had two months, Nisan and Iyar, as his, and is therefore within the symbolism of the “twins”; while Esau’s months are Tamuz and Ab, and only nine days in Ab, so it can be seen that he is not included in the Twins. He separated himself and turned towards impurity, in chaos and desolation.

Zohar, Miketz 5:9

R. Simeon said: ‘God is ever moulding events so as to fulfil His promise. When God created the world He first provided all necessities and then brought man into the world, so that he found his food ready for him.

Zohar, Bechukotai 6:2

It has been stated elsewhere which is the place of the poor man.1Viz. the Shekinah. Why is it so? Because the poor man has not anything of his own, save what is given him, and the moon has no light save what is given her by the sun.

Zohar, Yitro 1:45

a mystery which is expressed in the words: “a clean thing out of an unclean” (Job 14, 4). The brain is contained in a shell, a shell which will not be broken until that time when the dead shall rise again. Then will the shell be broken and the light shine out into the world from the brain, without any covering on it. Blessed are the righteous in this world and in the world to come.’

Zohar, Vaera 9:4

AND ELEAZAR, AARON’S SON, TOOK HIM ONE OF THE DAUGHTERS OF PUTIEL TO WIFE; AND SHE BARE HLM PHINEAS: THESE ARE THE HEADS OF THE FATHERS OF THE LEVITES ACCORDING TO THEIR FAMILIES. Why does it say “these are the heads” when the only one mentioned is Phineas? The truth is that because he saved thousands in Israel from the plague (v. Num. 25, 8), by making atonement for the children of Israel and their chiefs, they are all included in him and he is referred to as “these”.

Zohar, Bereshit 6:5

The reason why Korah refused to allow the quarrel to be composed by the intervention of Moses was that he had not entered upon it for a truly religious motive, and that he had scant regard for the glory of God, and refused to acknowledge His creative power. When Moses perceived that he had thus placed himself outside the pale, he “was very wroth” (Num. 17, 15). He was “wroth” because he was not able to compose the quarrel; he was “very wroth” because they denied the creative power of God.

Zohar, Shemot 13:56

At the end of another sixty-six years the letters in the Holy Name shall be seen perfectly engraved above and below in manner due.

Zohar

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