Zohar, Miketz 3:5

Now observe the words: ME HE RESTORED UNTO MINE OFFICE, AND HIM HE HANGED. From this we learn that a dream is determined by its interpretation, since the pronoun “he” can refer only to Joseph, indicating that it was Joseph who restored the one to his office, and hanged the other, through the medium of his interpretation.

Zohar, Vayeshev 7:7

For no revelation comes to man when his body is in full vigour, but an angel communicates things to the soul, and the soul transmits them to the man; dreams, then, originate on high when souls leave the bodies, each one taking its own route.

Zohar, Toldot 4:2

And observe further that because Esau was drawn after that serpent, Jacob dealt with him crookedly like the serpent, who is cunning and goes crookedly, as we read: “And the serpent was more cunning etc.” (Gen. 3, 1). Jacob then dealt with him after the manner of the serpent in order to draw him further serpentward, so that he should separate further from himself and thus not have any share with him either in this world or in the world to come; and our teachers have said, “When a man comes to kill you, kill him first.” It is written of Jacob: “In the womb he took his brother by the heel” (Hos. 12, 4), that is, he drew him downwards by1Al. “to the heel”, i.e. to the lower grades. the heel. So it says: AND HIS HAND HAD HOLD ON ESAU’S HEEL, i.e he put his hand on Esau’s heel in order thereby to force him down.

Zohar, Lech Lecha 10:29

So when the soul leaves this world, it (first) enters the cave of Machpelah, where the opening leading to the Garden of Eden is located. Then it meets Adam and the Patriarchs who are there. If the soul is meritorious, they rejoice with it and open all the openings so the soul can enter them. If not, it is pushed outside. If it has merit it enters the Garden and sits there, it clothes itself with a garment in the image of this world and enjoys itself. 4. Not translated.

Zohar, Miketz 5:17

Then the passage continues: “Whatsoever thy hand findeth to do, do it with thy strength; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest.” This verse strikes one at first sight as surprising: is man indeed free to do “whatsoever his hand findeth to do”? But we must note the qualification in the phrase “do by thy strength”, i.e. through the instrumentality of the higher soul of man (neshamah,) which forms his strength, so as to gain through her this world and the world to come.

Zohar, Vayakhel 12:12

From the Sacred Lamp (R. Simeon), however, we have heard in exposition of this the following most recondite doctrine. As long as the foreskin rests upon the sign of the holy covenant, the holy principle is prevented from disclosing the mystery of the convenantal sign. But when the bright light enters therein and separates between foreskin and holiness, the result is hash-mal, to wit, there is a speedy uncovering of circumcision.1Hash=speedy, mal=circumcision.

Zohar, Yitro 15:18

Then the millstone was torn from its place and man and serpent together were hurled out at our feet, where they fell down and died. We were terrified, but the man who had brought us there said: “Thus is manifested the power of the herb which I collected in your presence! This was the reason why I did not look up at you or speak even a word.

Zohar, Mishpatim 2:10

See, now. When a human being is born into the world he is given a soul (nephesh) from the primordial “animal” sphere, the sphere of purity, the sphere of those who are designated “Holy Wheels”-namely, the supernal order of angels. If he is more fortunate he will be endowed with a spirit (ruah) which appertains to the sphere of the Holy Hayoth. Should he possess still greater potential merit he is given a soul (neshamah) from the region of the Throne. These three grades of personality are the “maidservant”, the “manservant”, and the “bondwoman” of the King’s daughter.

Zohar, Lech Lecha 14:5

See now, King David too used to get up in the middle of the night, as it is written, “At midnight I will rise to give thanks to thee” (Ps. 119, 62). He did not remain sitting or lying in his bed, but he literally rose and stood up to compose psalms and praises.

Zohar, Introduction 6:7

Then the Samekh appeared and said: O Lord of the world, may it please Thee to create through me the world, inasmuch as I represent upholding (Semikah) of the fallen, as it is written, “The Lord upholdeth all that fall” (Ps. 145, 14). The Lord answered her: This is just the reason why thou shouldst remain in thy place, for shouldst thou leave it, what will be the fate of the fallen, seeing that they are upheld by thee? She immediately departed.

Zohar, Balak 6:49

R. Eleazar and the Companions thereupon went and kissed him, and he said: ‘I fancy that I have made good use of the weapons of war, the bread of the table.’ Said R. Eleazar: ‘Indeed it is so, and all weapons of war prosper in thy hands.’

Zohar, Korach 7:5

Or we may also explain that there is no work nor device nor knowledge nor wisdom in Sheol. There are storeys in Gehinnom, one above another; there is Sheol and below it Abadon. From Sheol it is possible to come up again, but not from Abadon.

Zohar, Lech Lecha 10:8

So, seeing that the power in charge of the land was not endowing it with its rightful force and energy, ABRAM WENT DOWN TO EGYPT TO SOJOURN THERE.

Zohar, Beshalach 14:20

who explained the verse thus: ‘There is, according to our teaching, a world (‘olam) above1Binah. and a world below.1Malkuth. Now from the world above begins the kindling of lights which is afterwards completed in the world below, this world subsuming in itself all (the emanations).

Zohar, Chayei Sara 1:4

No sooner was he cast forth into the sea than his soul took flight from him and ascended to the Throne of the King, before whom she was brought to judgement. She was then restored to Jonah, and then the fish swallowed him. The fish died, but afterwards came to life again. This is the accepted explanation.

Zohar, Beshalach 8:5

And the Holy One hearkened unto his prayer and brought the fish to life again, and lo! it arose from the sea and came up on to the land before the eyes of all, and it vomited out Jonah, and all saw the power of the Almighty.

Zohar, Vayakhel 14:9

And when the terrestrial portion is duly decorated and is properly tended it ascends on high and becomes merged into one with the heavenly portion; so that the “Point” becomes an amalgam of the upper and the lower worlds, and a unification of all the elements. In the mystical book of King Solomon the following recondite doctrine, as expounded by the Holy Lamp, is found.

Zohar, Shemot 11:3

It was entirely due to Israel that they became great. As soon as Israel was subjected to any of these nations, it immediately became all-powerful, since Israel singly are on a par with all the rest of the world. So when Israel went down to Egypt, straightway that country rose to supreme power. And this is the meaning of “Now there arose a new king”, i.e. the supernal chieftain of Egypt rose up in strength and gained predominance over the chieftains of the other nations.1The first three lines of the Hebrew text do not appear in the translation. Then the words were fulfilled: “For three things the earth is disquieted… for a servant when he reigneth…” (Prox. 30, 21).

Zohar, Behar 2:1

Now when Israel entered the promised land, there were no lower judgements in it, and the Community of Israel was at ease in it upon the wings of the Cherubim, for Israel did not go to rest until they had brought the evening sacrifice and so caused judgements to depart. When the burnt-offering burnt on the altar, there was ease and comfort throughout, and the Spouse was with her Husband. Hence it is written, “and the earth shall rest a sabbath for the Lord”; for such it was literally.

Zohar, Noach 5:1

AND THE EARTH WAS CORRUPTED BEFORE GOD. Said R. Judah: ‘What does the phrase “before God” signify? ‘It signifies that they perpetrated their crimes openly in the eyes of all.’

Zohar, Terumah 13:6

Rabbi Yeba the Ancient suggested that meitam (from them) signifies meet M, from the sphere designated by the letter M; the mysterious sphere, the abode of the Righteous One, from whence He draws life to distribute to all the worlds. It is all one mystery, which has been entrusted to the wise. Happy is their lot!

Zohar, Terumah 12:4

As soon as the Israelites say, “The Lord is One”, to arouse the six aspects, these six unite each with each and ascend in one ardour of love and desire. The symbol of this is the letter Vau (because its numerical value is six) when it stands alone without being joined to any other letter.

Zohar, Terumah 16:7

“Day unto day”-one day to another, one ring or sphere unto its fellow. Here Scripture speaks in detail concerning the manner in which the heavens radiate sapphire brightness to that Glory, and how that “Firmament” of the supernal Dew causes the downward flow of the current. “Day unto day utters speech.” Day unto day, grade unto grade, in order that the one should complete itself in the other, and one be illumined by the other from the luminous and sparkling radiance of the Sapphire which is reflected by the heavens back to the central glory. The word yabia’ (uttereth) can be translated “hasteneth”: they hasten to catch the light and the flashing one from another.

Zohar, Vayakhel 2:3

To the first company is assigned the period of the first four hours for the singing of the night hymn in praise of their Master. That hymn consists of the psalm, “The earth is the Lord’s, and the fulness thereof… For he hath founded it upon the seas… who shall ascend into the mountain of the Lord?… He that hath clean hands, and a pure heart…” (Ps. 24, 1-6). Why that hymn? Because when the night spreads its wings over the world all human beings have a foretaste of death, so that their souls quit the bodies and soar upwards to heaven. Hence those angels are stationed there, and proclaim: “Who shall ascend into the mountain of the Lord?”; to wit, the Temple Mount; “and who shall stand in His holy place?”, to wit, the court of the Israelites.1i.e. the Temple area, where non-priests of the male sex could enter. For the Temple below has been constructed after the pattern of the Temple on high.

Zohar, Yitro 1:30

It is written: “And God saw everything that He had made, and, behold, it was very good” (Gen. 1, 31). The “living God” (Elohim Hayyim) purposed to give us light and to care for us in His Providence; and in His creation all are united, above and below, the “Right Side” and the “Left Side”, the angel of life and the angel of death: all are part of His plan, and it is “very good”; it is all part of the same mystic doctrine, apprehended by those who contemplate the mystery of wisdom.

Zohar, Vayishlach 3:28

“Deliver me, I pray thee, from the hand of my brother, from the hand of Esau; for I fear him, lest he come and smite me, the mother with the children.” Here, too, is a lesson that in praying a man should state in precise terms what he requires. Thus Jacob commenced: “Deliver me, I pray thee,” and since it might be said that he had already been delivered from the hand of Laban, he added “from the hand of my brother”; and since, again, the term “brother” covers all relatives, he added “from the hand of Esau”; and yet again, lest it should be urged that he had no need of such a delivery, he continued: “for I fear him, lest he come and smite me, the mother with the children”; all this in order that there should be no possibility of misunderstanding.

Zohar, Shmini 4:12

We have learnt that on that day it was the joy of the Community of Israel to be united [with her Spouse] by the bond of faith with all holy ties (for the incense binds all-hence its name),1Ketoreth, connected with katar, Aramaic for “bind”. and they came and linked all the others together and left Her outside, and linked up something else.’

Zohar, Toldot 7:3

"And the first came out red" (Gen. 25:21). Rav Kahana explained that the liver is the first and is red. Why is it red? Because it is first to swallow the blood. Rabbi Eliezer asks, Why is it called 'first'? Because it is the first to swallow the blood from all the food; the first in blood but not in creation. And why is it that "the great shall serve the younger?" Because despite its being greater and bigger in size than the heart, it serves the heart. Rabbi Abba then asks, What is the purpose of this text if not to teach the people in the world that though there will be perfection upon earth, the path and nature of the world will not change? Rabbi Yisa said, Come and behold. The liver hunts and has venison in its mouth, while the heart contemplates and is "dwelling in tents" (Ibid. 27). As it is written, "And Jacob cooked pottage" (Ibid. 29), while thinking deep thoughts and occupying himself with the Torah.

Zohar, Shemot 5:3

Next is he who lies with a heathen woman, for he profanes herewith the sacred sign of the covenant which constitutes the support of the sacred Name and the essence of faith. As soon as “the people committed whoredom” with the daughters of Moab, the anger of the Lord was kindled against Israel (Num. 25, 1-3).

Zohar, Beshalach 10:22

and of this river David prayed that it should manifest itself above the heavens, in order that all the worlds might be united in one perfection and harmony of joy, and the Matrona (the Shekinah) be crowned by the King, and all the strength of the heathen nations be made as nought, and their dominion be ended, and their greatness be cast down, and all their power and glory vanish, that every one who cleaves unto the Shekinah should lift up his head, perceiving the glory of the Lord and dwelling in the peace of His Kingdom.’

Zohar, Shemot 13:36

as indeed there will be few sages at that time. This is the implication of the words “And the dam sitting upon the young, or upon the eggs”, which, allegorically interpreted, means that it does not depend upon the Mother to free them from exile, but upon the Supreme King; for it is the young ones and the sucklings that will give strength to the Messiah, and then the Supernal Mother, which “sits upon them”, will be stirred up towards Her Spouse. He will tarry for twelve months longer, and then he will appear and raise her from the dust: “I will raise up on that day the tabernacle of David that is fallen” (Amos 9, 2).

Zohar, Vaetchanan 7:4

As they were going along they saw some robbers following them with intent to harm them. R. Eleazar looked at them and two serpents came out and killed them, whereupon R. Eleazar said: Blessed be the Merciful One who has saved us.

Zohar, Vayera 13:3

In reply to this, R. Eleazar said that the verses cited apply to the prayers of an individual, whilst the lesson of our text applies to communal prayer; the former to a single locality, the latter to the world as a whole. Hence God here blessed Abraham because he was on a par with the whole world, as it is written: “These are the generations of the heaven and the earth when they were created” (Gen. 2, 4), where the term behibaream (when they were created), by a transposition of letters, appears as beabraham (in Abraham).

Zohar, Yitro 1:1

NOW JETHRO,THE PRIEST OF MIDIAN, MOSES’ FATHER-IN-LAW, HEARD OF ALL THAT GOD HAD DONE FOR MOSES AND FOR ISRAEL. R. Hezekiah opened here with a discourse on the verse: And Aaron lifted up his hand1So the k’tib. toward the people and blessed them (Lev. 9, 22). ‘The use of the word “hand” here’, he said, ‘in the singular indicates that he meant to lift up his right hand above his left; and this for a certain esoteric reason.

Zohar, Vayera 9:12

R. Eleazar asked one day of his father, R. Simeon: ‘In regard to the name Isaac, why did the Holy One give him that name before he came into the world, by commanding “And thou shalt call his name Isaac” (Gen. 17, 19)?’

Zohar, Lech Lecha 13:4

Thus had not Sarai been taken to Pharaoh, he would not have been plagued, and it was his castigation which caused the subsequent castigation of the Egyptians. The word “great” is applied here to the plagues inflicted on Pharaoh and also to the “signs and wonders which God showed upon Egypt” (Deut. 6, 22), to indicate that here, as there, were ten plagues, and that just as God performed wonders for Israel by night, so He performed wonders for Sarai by night.’

Zohar, Vayakhel 11:13

Then all the chieftains and officers administering that region accompany it upwards, along with the letters of the Divine Name-to wit, the Name of four letters that rule that region-until it reaches the heaven over that region. There it is taken in charge by the chief of that region.

Zohar, Bamidbar 5:12

R. Eleazar asked him what was meant by “for his own treasure”. R. Judah replied: ‘The three patriarchs are called “treasure”, both on high and here below; so are the priests, the Levites, and the Israelites; it is all one, and this is indicated in the words, “Then ye shall be mine own treasure from among all peoples” (Ex. 19, 5).’

Zohar, Noach 8:9

But if the time of respite expires without their showing any sign of repentance, then their destruction is a cause of joy and glory before Him. Nevertheless, it was not so with the destruction of the Temple; for on that occasion, although Israel had filled up the cup of provocation, there was no joy before Him, and since that time there has been no joy, neither above nor below.’

Zohar, Noach 4:1

It is written: “Drink water out of thine own cistern, and running water out of thine own well” (Prov. 5, 15). Why speak first of a cistern (bor), which is naturally waterless, and then of a well (beer), which is a fountain bubbling with water? In truth, both are one: this first refers to a certain region which is beset by poverty, and is thus called “cistern”, as not possessing anything of its own save what is given to it: that region is called daleth (poverty, also the fourth letter of the alphabet).

Zohar, Introduction 12:15

R. Eleazar and R. Abba rejoiced; they also wept and said to him, ‘Go, ride in front and we will follow thee on the ass.’ He said to them, ‘Have I not told you that it is the command of the King that I should continue thus until he who will ride on an ass shall appear?’ They said to him, ‘Thou hast not told us thy name, nor thy habitation.’ He answered, ‘My habitation is a good one and an exalted one for me-a mighty and imposing tower suspended in the air. In that tower there reside the Holy One, blessed be He, and a certain poor man: and that is my place of habitation. But I have left it and am become an ass-driver.’ R. Abba and R. Eleazar gazed at him, and he discoursed to them words as sweet as manna and honey. They said to him, ‘If thou wouldst tell us the name of thy father we would kiss the dust of thy feet.’ He said to them, ‘Why so? It is not my habit to pride myself on a knowledge of the Torah,

Zohar, Vayera 10:8

AND THEY LOOKED OUT: with an impulse of mercy for the delivery of Lot. The word vayashqifu (and they looked out) here is analogous with its kindred word in “Look forth (hashqifah) from thy holy habitation” (Deut. 26, 15), and as there the implication is an exercise of mercy, so here.

Zohar, Beshalach 4:17

AND IT WAS TOLD THE KING OF EGYPT…. By whom was it told? According to R. Isaac, the magicians, who were Pharaoh’s ministers, discovered by their dark arts that the Israelites walked both by day and by night, and concluded that they were running away, the more so as they also observed that they did not take the direct route, but went by a devious way, as it says, “And they returned and encamped before Pi-Hahiroth”.

Zohar, Miketz 2:17

According to another explanation, the word ‘eth (time) is the name of an angelic power charged to see that everything takes place at its appointed time.

Zohar, Miketz 5:10

So, too, with the promise made by God to Abraham in the words: “Know of a surety that thy seed shall be a stranger in a land that is not theirs… and afterwards shall they come out with great substance” (Gen. 15, 13-14). When Joseph came into Egypt he did not find there great substance, so God arranged to bring a famine on the world, with the result that all people brought their silver and gold into Egypt, so that the whole land of Egypt was filled with silver and gold; then, when great substance was amassed there, He brought Jacob into Egypt.

Zohar, Toldot 2:4

R. Isaac rejoined: ‘In spite of all that she had done for him, one could not yet say positively that her character was really good. But we learn this from another source. It is written, “As a lily among thorns, so is my love among the daughters” (S. S. 2, 2). The lily may be taken as symbolic of the Community of Israel, which in the midst of its multitudes resembles a rose among thorns. But there is a more esoteric explanation of the verse, as follows. Isaac was derived from the side of Abraham, who was the embodiment of supernal grace (Hesed), and acted graciously towards all creatures, though he himself represented the attribute of severity. Rebekah, on the other hand, originated from the side of severity, but broke away from her kith and kin and joined Isaac; and in spite of her origin, she was of a mild disposition and gracious bearing, so that in the midst of the severity which characterised Isaac she was “as a lily among thorns”. And if not for her gentleness the world would not have been able to endure the severity inherent in Isaac. In this manner God constantly mates couples of opposing natures, one, for example, of a stern with one of a mild type, so that the world preserves its balance.’

Zohar, Mishpatim 3:242

Old man, old man! Confronted with such a problem as this, thou art indeed like unto a man lying helpless and powerless on the ground, who can only kick at the gate with his feet. But take courage, old man, and be not afeared. Now, why is it that this poor soul has perforce to go out from this world empty and alone? Is it because he had sown in a garden which was not his own?.Surely not so, for was it not the Holy One Himself who gave him this garden?

Zohar, Bereshit 19:8

Moses, before leaving Egypt, sought to enrol proselytes, thinking that they were of those who had been thus created through the letter He ‘, but they were not sincere, and therefore they caused him to be degraded, as it is written, “Go, get thee down, for the people (i.e. thy proselytes) have dealt corruptly” (Ex. 32, 7).

Zohar, Bereshit 10:3

The moon, however, was not at ease with the sun, and in fact each felt mortified by the other. The moon said “Where dost thou pasture?” (S. S. 1, 7). The sun said “Where dost thou make thy flock to rest at noon? (Ibid.) How can a little candle shine at midday?” God thereupon said to her, “Go and diminish thyself.” She felt humiliated and said “Why should I be as one that veileth herself?” (Ibid.). God then said “Go thy way forth in the footsteps of the flock.” Thereupon she diminished herself so as to be head of the lower ranks.

Zohar, Ki Teitzei 1:22

And since Israel are included of right and left, {i.e. the center}, where your Hei and Yud are in a state of completion, it behooves you to unite with her, {with Malchut}, between them. And since it says of you, "because he has brought out an evil name upon a virgin of Yisrael," it says of you, "and she shall be his wife; he may not put her away all his days" (Deuteronomy 22:19), {when} in exile he may not be away from her all his days.

Zohar

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