Zohar, Vayikra 2:4

The “garden” is the higher Garden of Eden, “My sister, my bride” is the Community of Israel, whose espousals were on that day consummated, all being blessed from the water of the supernal stream. Hence it says “I have gathered my myrrh with my spice, etc.”,

Zohar, Vayeshev 6:7

Observe the consequences that followed the excessive love shown to Joseph by his father: he was exiled from his father, and his father joined him in exile, and along with them the Shekinah also went into exile. It is true that the exile was really the consequence of a divine decree; yet the proximate cause was the coat of many colours which he made for him specially.

Zohar, Ki Teitzei 2:1

"If a man find a girl that is a virgin, who is not betrothed" (Deuteronomy 22:28). This precept is to punish the seducer with fifty shekels of silver. This is the meaning of, "If a man find a girl that is a virgin, who is not betrothed": these are Yisrael, who, from the aspect of the Shechinah are called daughter. "and lay hold of her, and lie with her, and they be found; then the man that lay with her shall give to the girl's father fifty shekels of silver, and she shall be his wife; because he has humbled her, he may not put her away all his days" (Ibid. 28-29). The sages and all the members of the Yeshivah said, "a man" refers to Yisrael from the aspect of the Holy One, blessed be He, [who at times is referred to allegorically as a "man". Note, this is strictly an anthropomorphism and not literal]; "and lay hold of her" with the knot of Tefilin, "and lay hold of her" with the Tzitzit. "who is not betrothed," namely an only daughter, who is the soul. "and lie with her," namely with the prayer of lying down, that is, 'הַשְׁכִּיבֵנוּ (Eng. 'cause us to lie down')'. "shall give to the girl's father fifty shekels of silver," namely 25 {letters of the meditation of Shema} and 25 letters of the meditation {of Baruch Shem Kavod, etc.}

Zohar, Emor 15:4

R. Abba said that he is false to three supernal places, the Law, the Prophets, and the Holy Writings.’ R. Hiya said: ‘When God revealed himself on Mount Sinai to give the Law to Israel, the earth reclined and rested at ease, as it says, “the earth feared and was still” (Ps. 76, 9).

Zohar, Vayera 16:5

R. Isaac put the question, “Why did Lot run after them?” R. Hizkiah and R. Yesa each gave an answer. One said that it was because he observed in them a likeness to Abraham; and the other, because he noticed the Shekinah hovering over them. This view is supported by the fact that of Abraham also it is written, “And he ran to meet them from the tent door”, and the words there are taken to mean that Abraham saw the Shekinah.

Zohar, Pekudei 4:10

THESE ARE THE ACCOUNTS OF THE TABERNACLE, EVEN THE TABERNACLE OF TESTIMONY. The term “tabernacle” is mentioned twice: once in reference to the one on high, and once in reference to the one below. What constituted the “testimony”? In regard to this, Scripture says, “even the tribes of the Lord (YH), as a testimony unto Israel” (Ps. 122, 4), whence we learn that that Divine Name is a testimony unto Israel. Verily, these two letters render testimony in every place. Hence “tabernacle” is used as the symbol of this holy name.1Kah, which is the name of Binah.

Zohar, Terumah 6:7

Therefore also one must pursue and run after the sinner and “buy” him for a good price, in order that the filth of sin may be purged away from him and the spirit of impurity, the emanation of the “other side”, be subdued. He who succeeds in redeeming such a sinner can justly consider himself the “creator” of the renewed and quickened soul, and such an act is the greatest praise (of God) imaginable, and it exalts the glory of the Holy One, blessed be He, more than any other circumstance or deed imaginable. Why so? Because by his action in turning the sinner from wickedness he helps to bring into subjection the “other side”. Therefore it says of Aaron: “And he turned many from sin” (Mal. 2, 6), and hence, “My covenant was with him, life and peace” (Ibid. 5).

Zohar, Vayishlach 1:2

and he was also called sin by King David in the verse: “and my sin is ever before me” (Ps. 51, 5). He is so called because he makes man every day to sin before his Master, never leaving him from the day of his birth till the end of his life.

Zohar, Mishpatim 3:174

Concerning this it is written: “Who can count the dust of Jacob and the number (Mispar) of the progeny of Israel?” (Num. 33, 10). There are two indeed who did count these without the evil eye having any effect on them. The first “counted the dust of Jacob”, the strong rocks, the holy rocks, whence issue waters to the world,

Zohar, Mishpatim 3:20

How many people misunderstand this verse! They repeat the words, but the sense escapes them. Is the Holy One, blessed be He, the “King of the nations”? Is He not rather the King of Israel? Is it not written: “When the Most High divided to the nations their inheritance, when he separated the sons of men, he set the bounds of the peoples according to the number of the children of Israel. For the Lord’s portion is his people” (Deut. 32, 8, 9), wherefore He is called the “King of Israel”? If the prophet here called God “King of the nations”, he would be praising them more than they praise themselves, for they only claim to be in the charge of His ministers and servitors.

Zohar, Bechukotai 10:3

So Israel, though they have gone forth from the king’s palace, have not lost that pledge, which the King has left with them because He still loves them, and when He yearns for them He goes up on roofs and steps to gain a sight of them through the chinks of the wall, as it says, “He looketh in at the windows, he glanceth through the lattice”, in the synagogues and houses of learning. Therefore Israel should rejoice on the day on which they know this, and say, “This is the day on which the Lord hath wrought, we will rejoice and be glad in it” (Ps. 118, 24).’

Zohar, Balak 6:30

R. Simeon replied: ‘A tree from which figs have still to be gathered is not like one from which they have been already gathered.’ Said R. Eleazar: ‘But even if the figs have been gathered, credit is due to the tree?’ He replied: ‘If a man has not yet gathered figs from a tree, he watches it so that no harm should come to it on account of the figs which it is still to bear. But once he has gathered the figs, he leaves it and no longer watches it.’

Zohar, Mishpatim 3:95

Now the spirit which has left this world without procreation and engendering of children undergoes constant transmigration, finding no rest, and rolling about “like a stone inside a sling” until a “redeemer”.1The levir, or husband’s brother. v. Deut. 25, 8, 9. comes forward to redeem it and bring it back to the same “vessel” which it formerly used and to which it clave with heart and soul, as to its life’s partner, in the union of spirit with spirit. This “redeemer” builds up that spirit again.

Zohar, Beshalach 3:3

R. Isaac and R. Judah were once journeying from Usha to Lud, and with them was a certain Jose driving a train of laden camels. On the way this Jose turned aside and misconducted himself with a heathen woman who was gathering herbs in a field near by. R. Isaac and R. Judah were greatly shocked, and the latter exclaimed: ‘Let us abandon this journey, since God has given us a sign that we should not associate with this wicked man or have any further intercourse with him’. So they changed their course. On making inquiries they found that his mother was a heathen woman and that his father had been born in illegitimacy, and they blessed God for saving them from him.

Zohar, Balak 1:6

and set it in a window which they used to open to face the sun, or at night to face the moon, and then they used to tie knots and do magical rites and adjure the sun, or at night the moon; and so they used to do for seven days. From that time the tongue used to quiver in the bird’s mouth, and they used to prick it with a needle, when it would utter wonderful things of itself. Balak knew all things through this bird, and therefore he was called “son of the Bird”.

Zohar, Yitro 1:43

Blessed is Moses who moved in all the supernal holy regions, and who beheld that which it is not given to any other human being to behold. Moreover, as Balaam saw from a distance a small light from within the “other side”, as it were through a partition, so Moses saw through the great light, as through a wall, a streak of darkness at its edge; but even he did not see it always, just as Balaam did not always see the streak of light.

Zohar, Introduction 11:12

R. Simeon proceeded: ‘See now, it was by means of the Torah that the Holy One created the world. That has already been derived from the verse, “Then I was near him as an artisan, and I was daily all his delight” (Prov. 8, 30). He looked at the Torah once, twice, thrice, and a fourth time. He uttered the words composing her and then operated through her. That is a lesson for men, how to study the Torah properly. This lesson is indicated by the verse, “Then did he see, and declare it; he established it, yea, and searched it out.” (Job. 28, 27).

Zohar, Miketz 6:19

Alternatively we may explain that for that very purpose God sent a famine into the world, namely that Jacob and his sons should go down into Egypt; and so Jacob saw the people bringing corn from Egypt, and thus knew that there was corn there.

Zohar, Terumah 9:14

When morning comes, the light of the lamp which rules the midnight hours hides before the light of the day. The morning has now full sway and dominion and the reign of the night is past. This is the morning of primaeval light, the morning which sheds beneficence throughout all the worlds. From it all celestial and terrestrial beings imbibe nourishment. It waters the Garden with supernal dews. It guards the whole Universe.

Zohar, Lech Lecha 15:8

Unlike them, Abram came up again and returned to his place, to the upper grade to which he had been attached previously. This whole incident is related in order to show that he was stedfast in his attachment to Wisdom, and was not seduced, and returned to his former condition. “Into the South”: this is the higher grade to which he was attached at first, as it is written, “going on still to the South”.

Zohar, Balak 13:9

He then tried to kill him in many ways, but did not succeed, until he took a sword on which was engraved a snake on each side. Said Phineas: Kill him with his own weapon. And then he did kill him; for such is the way of that side, he who follows it is killed by it and it is with his soul when it departs from him, and he is punished in the other world and never finds burial, and his bones rot and become noxious serpents, and even the worms that eat his body become serpents.

Zohar, Korach 6:1

R. Eleazar said: ‘It is written “Cut ye not off the tribe of the families of the Kohathites from among the Levites” (Num. 4, 18), because they are the main stock of the Levites, and further, “This do unto them that they may live”. This means that the priest had to regulate them, since although they were near to the holiness they were not to enter save with the regulation of the priest, who knew exactly how far they could go in, and when the holy vessels began to be covered another covering also began, and it was forbidden them to see. For things done quietly are the province of the priests and not of the Levites, whose function it was to raise the voice in song.

Zohar, Mishpatim 3:195

if His tender mercies are vouchsafed to sinners, how much more to righteous men! Who is it that needs healing? He who is sick. And who is sick if not the sinner? Therefore, when sinners turn to the Lord for healing and mercy, He stretches out His right hand to receive them. When God draws a man to Himself He draws him with His right hand, but when He pushes him away He does so with His left hand.1Cf T. B. Sanhedrin, l07b. And even when the left hand pushes away, the right draws near, for the Holy One, blessed be He, does not withhold His tender mercy from sinners.

Zohar, Yitro 8:19

4. This is the sign of a man who is perpetually in the state of making reparation for past misdeeds, making good the defects of his former life on earth. He is symbolized by the form of an eagle. His spirit is weak. No protuberant veins with a symbolic significance can be discerned in the lineaments of his countenance, since these were lost during the period of his former life.

Zohar, Vayishlach 6:9

But when the blackness of the early dawn passed he made a great effort and grasped his opponent, whose strength at the same time gave out, his dominion being only during the night, whereas Jacob has ascendancy in the daytime. Hence he said: LET ME GO, FOR THE DAY BREAKETH, so that, as he might have added, “I am now in thy power”.

Zohar, Vaera 10:7

Therefore Judah effected a double union: north with water, left with right.

Zohar, Introduction 9:2

When did that key open the gates and make the world fruitful? It was when Abraham appeared, as it is written, “These are the generations of the heavens and of the earth behibaream” (when they were created) (Gen. 2, 4). Now, BeHiBaReAm is an anagram of BeABeRaHaM (through Abraham), implying that what was hitherto sealed up and unproductive in the word bara has by a transposition of letters become serviceable, there has emerged a pillar of fruitfulness: for BaRa has been transformed into AiBeR (organ), which is the sacred foundation on which the world rests.

Zohar, Shmini 8:2

And with what shall they support her? “With raisins”: these are the “patriarchs”, who are the first to be replenished with that good wine stored away from the Creation; and when they are replenished, blessings light upon her through the agency of a certain grade, namely the Righteous One, and so he who knows how to unify the Holy Name, even though blessings are not vouchsafed to the world, supports and stays the Community of Israel in exile.

Zohar, Vayeshev 4:2

Now all those that go forth at the period when the moon is defective by reason of the evil serpent, although pure and holy, become bruised and defective in whatever place they reach, and have to undergo pain and suffering. And these are the souls in whom the Holy One finds delight in spite of their being sad instead of joyful.

Zohar, Mishpatim 3:96

For the spirit which was left by the deceased still clinging to that vessel has not been lost-since nothing is lost in the world-but it is still there and seeks to return to its basis; and so the “redeemer” brings it and builds it up again in its place, and it becomes a new creation, a new spirit in a new body.

Zohar, Emor 8:1

(AND HE THAT IS THE HIGH PRIEST AMONG HIS BRETHREN, ETC.) R. Abba here quoted the verse: To thee, O Lord, belongeth righteousness, but unto us confusion of face” (Dan. 9, 7). ‘

Zohar, Lech Lecha 10:13

Therefore, the Neshamah, which is repentance, (Binah) attacks and overcomes the serpent by the power of enslavement that belongs to repentance. And it drags the serpent to the synagogue and the learning academies. And the four elements expand to 22 letters, Aleph-Chet-Hei-Ayin (throat); Bet-Vav-Mem-Pe (lips); Gimel-Yud-Caf-Kof (palate); Dalet-Tet-Lamed-Nun-Tav (tounge); Zayin-Samech-Shin-Resh-Tzadik from the teeth. [These five vowels of articulation of the mouth are equivalent to Keter, Chochmah, Binah, Tiferet, and Malchut, which are the four elements of Water, Fire, Air and Earth. This is why he says that the four elements, which are the secret of the five vowels of articulation of the mouth, expand to 22 letters]. (End of the Gilayon)

Zohar, Achrei Mot 9:10

They then went on their way till they reached R. Pinchas ben Jair. R. Pinchas came out and kissed him, saying: ‘I am privileged to kiss the Shekinah.’ He prepared for them couches with awnings. Said R. Simeon: ‘The Torah does not require this.’ So he removed them and they sat down. Said R. Pinchas: ‘Before we eat let us hear something from the great Master, for R. Simeon always speaks his mind; he is a man who says what he has to say without fear of heaven or earth. He has no fear of heaven since God concurs with him, and he is no more afraid of men than a lion of sheep.’ R. Simeon then turned to R. Eleazar his son, saying: ‘Stand up and say something new in the presence of R. Pinchas and the rest of the Companions.’

Zohar, Vayakhel 11:32

Now the injunction “to fear the Name” is accomplished by means of the hymns and songs that King David chanted, and of the sacrifices ordained by the Torah. For it behoves man to be filled thereby with fear of his Master, for those hymns belong to a region called “Fear” (yir’ah),1Malkuth. and all the Hallelukahs are emblematic of the fear of the Holy One,1Because the word Hallelukah has the same numerical value as Elohim, signifying the attribute of Justice. blessed be He; it thus behoves man to attune his mind to a spirit of awe in the recital of those hymns.

Zohar, Shemot 1:1

NOW THESE ARE THE NAMES OF THE CHILDREN OF ISRAEL WHICH CAME INTO EGYPT EVERY MAN AND HIS HOUSEHOLD CAME WITH JACOB. It is written: And the wise shall be resplendent as the splendour (zohar) of the firmament, and they that turn many to righteousness shall be like the stars for ever and ever (Dan. 12, 3). “The wise” are those who penetrate to the real essence of wisdom; “they shall be resplendent”, i.e. illumined with the radiance of the supernal Wisdom; “as the splendour”, this is the flashing of the Stream that goes forth from Eden (Gen. 11, 10), this being alluded to as “the firmament”. There are suspended the stars, the planets, the sun and the moon, and all the radiant lights.

Zohar, Mishpatim 3:8

The old man then drew his cloak round him, opened his mouth, and said: ‘It is written: “If a priest’s daughter be married unto a stranger, she may not eat of an offering of holy things” (Lev. 22, 12). Now this verse is followed by another verse: “But if the priest’s daughter be a widow, or divorced, and have no child, and is returned unto her father’s house, as in her youth, she shall eat of her father’s meat, but there shall no stranger eat thereof’ (Ibid. 13).

Zohar, Vayikra 9:3

Hence it says, first of all, “If his oblation be a burnt-offering”, for the “burnt-offering” (‘olah) has reference to “that which goeth up” (‘olah) on the heart, to wit the thought, and therefore the first offering mentioned is the burnt-offering.’

Zohar, Vayishlach 3:6

How came it, then, that Jacob, who was the tree of life itself, as it were, was afraid of Esau, who surely could not prevail against him? Had he not, too, the promise: “And, behold, I am with thee” (Gen. 28, 15)? And had he not further protection in the escort of the host of holy angels, of whom it says, “and the angels of God met him” (Ibid. 32, 2)?

Zohar, Bechukotai 6:3

Why is a poor man counted as dead? Because he is found in the place of death.1The Shekmah being called “the tree of death”. Therefore, if one has pity on him and gives him charity, the tree of life rests upon him, as it says, “Zedakah (charity) delivereth from death” (Prov. 10, 2).

Zohar, Nasso 15:3

R. Isaac discoursed on the verse: “And I Daniel alone saw the vision; for the men that were with me saw not the vision”, etc. (Dan. 10, 7). ‘There is a tradition’, he said, ‘that those men were prophets, to wit, Haggai, Zechariah and Malachi, whereas Daniel himself was not a prophet. There was thus a reversal of the relation of holy and common. For they, the holy men, were seized with fear and were not able to see the vision, whereas he, a common man, did see without fear.

Zohar, Introduction 6:4

(Hence it is that a lie, to obtain credence, must always commence with something true. For the shin is a letter of truth, that letter by which the Patriarchs communed with God; but koph and resh are letters belonging to the evil side, which in order to stand firm attach to themselves the shin, thus forming a conspiracy (QeSheR).) Having heard all this, the shin departed.

Zohar, Noach 9:6

R. Hiya and R. Judah, while once going on their travels, came to some huge mountains, in the ravines of which they found human bones left over from the generation of the Flood. They measured a bone and found to their amazement that it was three hundred paces long. They said: ‘This bears out what our colleagues have said, that the men of the time of the Flood did not fear the vengeance of the Holy One, blessed be He, as it is written, “They said unto God, Depart from us, for we desire not the knowledge of thy ways” (Job 21, 14), and that one of the things they did was to stop up with their feet the fountains of the deep, until the waters which bubbled up became too hot for them to endure, so that they finally succumbed and fell to the ground and died.’

Zohar, Ki Teitzei 1:11

For that reason not every {spreading of} an evil name is the same. The spies who defamed the land of Yisrael died. Those who speak ill of the Shechinah are most certainly struck in their souls, for those who spoke ill about the land were struck bodily and committed suicide. But whoever defames the Shechinah, his soul is stricken. This applies to whoever knows this secret and whose eyes are open. But a person whose eyes are shut is not punished as severely.

Zohar, Balak 6:55

Therefore one who blesses over wine should pour some water into it, since the blessing, “Have mercy, O Lord, upon thy people Israel”, should not be said save with water in the wine.’

Zohar, Mishpatim 3:100

Friends friends! Open your eyes wide that ye may see more clearly, for I know that at present ye imagine that such bodies are mere figures in the void, incapable of sustained existence. It is, however, not so, and ye must beware of such thoughts.

Zohar, Vayeshev 7:9

AND JOSEPH DREAMED A DREAM, AND HE TOLD IT TO HIS BRETHREN. AND THEY HATED HIM THE MORE FOR HIS DREAMS. From this we learn that a man should not tell his dream save to a friend, otherwise the listener may pervert the significance of the dream and cause delay in its fulfilment.

Zohar, Vayera 15:6

R. Isaac said: ‘Abraham stopped at ten as the number symbolic of the ten days of Penitence between New-Year and the Day of Atonement. Reaching that number, Abraham said, as it were, “After this there is no more room for penitence”, and therefore he did not descend further.’

Zohar, Beshalach 1:6

his prophetic utterance took the form of a prayer, as issuing from the place to which he was first attached; and it was “upon shigionoth” (lit. errors), because the day on which his birth was announced was New Year’s day, when the “errors” of mankind are judged by the Almighty.

Zohar, Metzora 8:2

R. Isaac said: ‘God has two Days: one that stays with Him and one that comes before Him, and with these He makes war on all. And when that Day comes to make war, it unites with another Day, and they join arms and make war on high and low, as it is written: “For there is a day to the Lord of Hosts upon all that is proud and haughty and upon all that is lifted up, and it shall be brought low” (Isa. 2, 12).’

Zohar, Mishpatim 3:184

If he does not seek to fix himself therein, and refuses the redemption which it offers him (of making good his neglect), he descends still lower and joins the “other side”. From now on he is finally severed both from the Masculine and, the Feminine worlds, and is held fast by the “servants” of the “other side”, and he has to be branded and stigmatized, for every stigma comes from the “other side”.

Zohar

Install Darobodo