Zohar, Lech Lecha 3:3

He arises from above and descends throughout His journeys to the sea. He fills the sea, as He is the source of all the lights of that spring. Underneath Him, all the waters of the Beginning of the Creation are divided. The watering of the Garden depends on Him.

Zohar, Pekudei 4:15

THESE ARE THE ACCOUNTS OF THE TABERNACLE, EVEN THE TABERNACLE OF TESTIMONY. R. Abba began a discourse on the verse: “And it shall come to pass in that day, that the root of Jesse, that standeth for an ensign of the peoples, unto him shall the nations seek, and his resting-place shall be glorious” (Isa. 11, 10). ‘In that day’, he said, ‘when peace will flourish in the world, the root of the Tree of Life will be confirmed, and from it shall all the terrestrial roots ramify and draw strength.

Zohar, Mishpatim 1:1

AND THESE ARE THE JUDGEMENTS WHICH THOU SHALT SET BEFORE THEM. R. Simeon here introduced the subject of transmigration of souls, saying: ‘Onkelos translates the above words as follows: “These are the judgements which thou shalt order before them”. In other words, “These are the orders of the metempsychosis; the judgements of the souls, by which each of them receives its appropriate punishment.” Associates, the time is now arrived to reveal diverse hidden and secret mysteries in regard to the transmigration of souls.

Zohar, Vayakhel 2:11

until daybreak, when all the stars and constellations, and all the superior angels who rule over the day, break forth in song and praise to their Master, this being alluded to in the words of the Scripture: “When the morning stars sang together, and all the sons of God shouted for joy” (Job 38, 7).

Zohar, Nasso 9:5

since the works which he did are there present to testify against him and to be inscribed in his presence; they do not leave him until the time that he is adjudged guilty on their account in the other world. Observe that all a man’s works in this world are ready to testify against him: they do not vanish. And when he is led to his grave they all go before him; and three heralds, one in front, one to his right, and one to his left, proclaim: “Behold So-and-so who rebelled against his Master, who rebelled on high and here below, who rebelled against the Torah and against its commandments. Behold his actions, behold his utterances. It were better he had not been created!”

Zohar, Vaetchanan 3:2

This is he that looks at the Shekinah at the time of prayer. In fact, of course, one cannot look at the Shekinah; but what he should do is to know that the Shekinah is before him, and therefore there should be nothing interposing between him and the wall.

Zohar, Yitro 13:3

Uriel, the head of the angels, and all those hosts, partake of this light. As it is contained in two lights, it is called the “Twins”. Therefore, in that month in which the Torah was given (Sivan), the constellation of the “Twins” rules, and from them issue lights of various grades below to illumine the world.

Zohar, Yitro 7:2

In the substances which go to compose the visible discernible eye are contained four colours. There is the white of the ball, which is common to all sorts of eyes. Enclosed within this white is the darker hue of the iris-thus white and dark are united. Included in this dark there is yet another shade, a bluish tinge; and the inmost circle of colour is black, this being the pupil. ‘A man whose eyes are evenly set is straightforward and free from guile. A person with such eyes is always merry and full of jokes. He has good intentions, but seldom carries them out because of his fickleness. His mind is chiefly occupied with worldly things, but he has the capacity for spiritual matters if he should turn his thoughts towards them; therefore he should be encouraged in this directicn.

Zohar, Achrei Mot 6:1

R. Simeon then expounded the verse: “In fragrance thine ointments are good” (S.S. 1, 3). ‘This fragrance is the odour of the incense, which is more subtle and intimate than any other, and when it ascends to unite with the anointing oil of the streams of the Source they stimulate one another, and then those oils are good for giving light,

Zohar, Vayikra 10:8

Said R. Judah: ‘Truly thou hast comforted and satisfied me, and this is the truth of the matter. And it reminds me of something similar which I had forgotten, of a saying of R. Jose, that the Holy One, blessed be He, will one day make proclamation concerning the Community of Israel, saying “Shake thyself from the dust, arise, sit thee down, Jerusalem” (Isa. 52, 2), like a man taking his neighbour by the hand and saying, Pull yourself together, rise.’

Zohar, Nasso 9:1

‘WHEN A MAN SHALL CLEARLY UTTER (yqflee=shall separate) A VOW; that is, when a man shall place himself apart from the rest of the world, to sanctify himself on the pattern on high and thus to be found perfect. For whoever sets out to purify himself is assisted from above.1v. T. B. Yoma, 38b. When one wishes to sanctify himself, they spread on him a sanctity derived from that of the Holy One, blessed be He….’1There is here a lacuna in the text.

Zohar, Vayishlach 1:3

But the good prompter first comes to man only on the day that he begins to purify himself, to wit, when he reaches the age of thirteen years. From that time the youth finds himself attended by two companions, one on his right and the other on his left, the former being the good prompter, the latter the evil prompter. These are two veritable angels appointed to keep man company continually.

Zohar, Beshalach 7:6

Here, however, when Pharaoh was about to start the battle against Israel, the Holy One did not wish His people to start any movement from below, because the awakening was to come from above, namely, from their ancestors, the Patriarchs, whose meritorious intercessions stood before the Holy One. Hence Moses said: “The Lord shall fight for you, and ye shall hold your peace”, which means, “ye need not utter a word to cause a vibration above: the initiative has already come from there.” It may be noted that the initials of the words Tetragrammaton yilahem lakem-“the Lord shall fight for you”-make a part of the Holy Name (of the seventy- two letters), as the members of the Fellowship have pointed out.’

Zohar, Mishpatim 3:55

This, however, does not mean that this occupation with the spirit interferes with the joy which the Holy One gives to the soul. “If he take him another one, her food, her raiment, and her conjugal cohabitation shall he not diminish.” These are the three supreme Names which “no eye hath seen, apart from thee, O God” (Isa. 64, 8),

Zohar, Yitro 15:6

‘But’, retorted R. Jose, ‘why did the Israelites have to say “thy God”, seeing that they were already in the land?’ R. Simeon’s reply was that they had to proclaim that it was due to the Supernal Grace that they were so favoured by God and blessed with so many good things. All this they said to the priest who, as such, is connected with the attribute of Grace (forgiveness of sin and mediatorship).

Zohar, Shemot 11:9

Said R. Eleazar: ‘These two incidents, that of the bird and that of the children, are in truth but one-and they convey a prophecy from above. The Holy One, blessed be He, desired to reveal to us His hidden plans, as it is written, “Behold, the Lord will do nothing without revealing his secret to his servants the prophets” (Amos. 3, 7).

Zohar, Shemot 14:1

THERE AROSE UP A NEW KING. Said R. Jose: The Holy One creates each day new angels to be His emissaries to the world, as it is written, “He maketh his angels winds” (spirits) (Ps. 104, 4). It does not say “He made”, but “He maketh”, because He makes them daily. At that time He appointed one to represent Egypt: “a new king”, i.e. a new supernal representative;

Zohar, Introduction 12:19

He is “mighty of deeds, from Kabzeel”, as if to say: “that great and most mighty tree, from what place comes it, from what grade does it issue? From Kabzeel” (lit. gathering of God), from the highest and hidden grade where “no eye hath ever seen, etc.” (Is. 64, 3), a grade which contains the whole and which is the focus of the supernal light, and from which everything issues.

Zohar, Introduction 6:13

Then the Zayin presented herself and put forth her claim, saying, O Lord of the World, may it please Thee to put me at the head of the creation, since I represent the observance of the Sabbath, as it is written, “Remember (Zakhor) the day of the Sabbath to keep it holy” (Ex. 20, 8). The Lord replied: I will not create the world through thee, since thou representest war, being in shape like a sharp-pointed sword, or a lance. The Zayin immediately departed from His presence.

Zohar, Toldot 4:5

It has already been pointed out that the simple term vayikra (and he called), as when it says, “and he called unto Moses”, points to the lowest grade (of the Sephiroth). At no time did Jacob receive a name from a human being. So in another passage we find: “And the God of Israel called him El (God)” (Gen. 33, 20), signifying that the God of Israel called Jacob by the name of “El” (God), as though to say, “I am the God of the supernal world and be thou the God of the world below”.

Zohar, Nasso 9:15

So King David, in reflecting on the ordeals man has to undergo on departing this world, made haste to exclaim, “Bless the Lord, O my soul” (Ps. 103, 1); to wit: Do it before thou leavest this world, and whilst thou art in the body; “and all that is within me, bless his holy name” (Ibid.), in other words: Ye bodily members who are associated with the spirit, whilst that spirit is with you, make haste to bless the Divine Name in advance of the time when ye will be unable to bless Him and offer up thanks.

Zohar, Bereshit 17:15

Children, longevity and sustenance are (drawn down to the lower brings) through the aspect of the central pillar, about which it is written: "Yisrael is My son, My firstborn" (Shemot 4:22). This is the Tree of Life, It is a tree "with food for all" (Daniel 4:9). As for (the Shechinah), Yisrael below is considered Her life, the Torah Her sustenance, and prayer an offering,

Zohar, Introduction 13:4

Why is this first gate called “the fear of the Lord”? Because it is the tree of good and evil. If a man deserves well it is good, and if he deserves ill it is evil. Hence in that place abides fear, which is the gateway to all that is good. “Good” and “understanding” are two gates which are as one.’ R. Jose said: ‘The term “A good understanding” alludes to the tree of life which is the knowledge of good without evil.

Zohar, Introduction 10:9

Anon he heard a voice proclaiming, ‘Make room, make room, for King Messiah is coming to the Academy of R. Simeon.’ For all the righteous there have been heads of Academies on earth, and have become disciples of the heavenly Academy, and the Messiah visits all these Academies and puts his seal on all the expositions that issue from the mouths of the teachers. The Messiah then entered wearing heavenly diadems, with which he had been crowned by the heads of the Academy.

Zohar, Beshalach 12:13

For, as we have learnt, at that hour the greatest prince appointed to represent Egypt in the supernal spheres arrived and with him six hundred chariots, directed by six hundred angelic adversaries of Israel. That prince was Samael.

Zohar, Metzora 7:2

Moses was greater than Aaron, for Moses was the guest of the King, and Aaron was the guest of the Matrona. Just as a king might appoint for his queen a companion to attend to her and her house, and therefore the companion would never appear before the king without the queen, so of Aaron it is written, “With zoth (this, i.e. the Shekinah) shall Aaron come”, etc. (Lev. 16, 3).

Zohar, Vayakhel 12:7

“A great cloud”: so called because it represents the dross of the gold that concentrates itself in the north and forms the central point of destruction ;1v, p. 184b. and being skilled in the arts of seduction it obtains power within the inhabited region, save in the Land of Israel, where, during the time Israel dwelt therein, it had no power; but after Israel sinned it obtained power, even in the Holy Land, as Scripture says: “He hath drawn back his right hand from before the enemy” (Lam. 2, 3).

Zohar, Bereshit 5:15

Just as it is the desire of Darkness to merge itself in Light, so it is the desire of night to merge itself in day. Darkness abated its light, and therefore it produces a grade which was defective and not radiant. Darkness does not radiate save when it is merged in Light. So night which issued from it is not light save when it is merged in day. The deficiency of night is only compensated by the Musaf. What is added in one place is subtracted from the other.

Zohar, Vayera 7:3

This is corroborated by the use here of the term vayomer (and he said). For it is to be observed that wherever the verb vayomer (and he said), or vayiqra (and he called), occurs without a subject, then the implied subject is the Angel of the Covenant and no other. Examples are: “And he said, If thou wilt diligently hearken etc.” (Ex. 15, 26); also: “And he called unto Moses” (Lev. 1, 1); also: “And unto Moses he said” (Ex. 24, 1). In all these passages, as well as in our present passage, the unspecified subject of the sentence is the Angel of the Covenant.

Zohar, Shemot 13:58

At the end of a further hundred and forty-four years the remaining dead of Israel in other lands shall be raised,

Zohar, Balak 15:16

Said R. Simeon: ‘Eleazar, my son, of a surety the spirit of prophecy rests upon thee.’ R. Abba said: ‘Lion, son of lion, who can stand before them when they roar to take prey? All lions are strong, but these above all. But from other lions it is hard to rescue prey, whereas from these it is easy, for when they snatch they give to all.’1The last 4 lines of the Hebrew text are not found in our translation.

Zohar, Bereshit 11:3

But it is not permissible to look at the fingers from the inside by the light of the candle. This is hinted in the verse, “Thou shalt see me from the back, thou shalt not see my face” (Ex. 33, 23). Therefore a man should not look at his fingers from the inside when he recites the blessing “Creator of the light of the fire”.

Zohar, Vayigash 5:17

When David wrote: “O Lord, God of my salvation, etc.”, he said, in effect: “When is He my salvation? On that day when I rise up early in the night to offer thanksgiving to Thee; it is then that He is my salvation in the daytime.”

Zohar, Vaera 10:5

Consider the tribes: Judah emanated from the Left and clave to the Right, in order to conquer nations and that his hand might be “in the neck of his enemies” (Gen. 49, 8). Had he not clung to the Right, he would not have broken down their armies. But does not the Left awaken Judgement?

Zohar, Beshalach 3:11

R. Simeon saw in the word hamushim an allusion to the “Jubilee” which led them out of Egypt. For the same reason, fifty days had to pass before the Israelites received the Torah on Mount Sinai, since the Torah also emanated from that same region of the “Jubilee”.

Zohar, Chayei Sara 3:1

AND THE LIFE OF SARAH WAS, ETC. How is it that the death of Sarah alone, among all women mentioned in the Bible, is recorded? R. Hiya said: ‘Is that so? Do we not find it written, “And Rachel died, and was buried in the way to Ephrah” (Gen. 35, 19), and again, “and Miriam died there, etc.” (Num. 20, 1), also, “and Deborah and a handmaid that is heir to her mistress” (Prov. 30, 21-2-3).

Zohar, Bamidbar 2:4

R. Abba once saw a man making merry in the house of some Babylonian officers. R. Abba struck at him, citing the words: “Rejoice ye with Jerusalem”, etc., which teaches us that only when Jerusalem is in joy is it permissible for us to rejoice. In harmony with this idea, R. Eleazar reconciled the two seemingly contradictory verses, one of which says “Serve the Lord with gladness” (Ps. 100, 2),

Zohar, Terumah 9:9

Now the evening prayer, as I have said, is not obligatory, because these bands of demons participate in the dominion of the night, and only Jacob was able to fix it.

Zohar, Beshalach 4:12

As for the “pillar of fire”, it rose up at night to give light on either side, and it was as a beacon unto the Egyptians, luring them on to pursue, in order that the name of the Holy One, blessed be He, might be glorified in their overthrow.

Zohar, Vayeshev 5:14

“having all goodly things of his master’s in his hand”, to wit, all the supernal spirits that emerge from the supernal luminaries;

Zohar, Noach 6:2

Said R. Hizkiah: ‘How could they have begotten children there, seeing that, had the evil inclination not enticed him to sin, Adam would have dwelt for ever in the world by himself and would not have begotten children? In the same way, if Israel had not sinned by making the golden calf, they would not have borne children and no new generations would have come into the world”

Zohar, Yitro 1:17

When Pharaoh acknowledged Him by saying: “The Lord is the righteous” (Ex. 9, 27), all other kings had to follow suit: “Then the dukes of Edom were terrified” (Ibid. 16, 15); for Pharaoh was then the overlord of the whole world.

Zohar, Vaera 10:8

Reuben, who sinned towards his father, started with the Right, joined the Left and clave to it, therefore all who belonged to his company were of the Left, viz. Simeon, symbolized by an ox (cf. Gen. 49, 6), of which it says: “The face of an ox on the left” (Ezek. 1, 10), and Gad, who represents the left thigh (v. Zohar, Gen. 241b). Here the south was fused with fire, right with left.

Zohar, Vayigash 2:6

Now the soul is a compound of three grades, and hence it has three names, to wit, nefesh (vital principle), ruah (spirit), and neshamah (soul proper). Nefesh is the lowest of the three, ruah is a grade higher, whilst neshamah is the highest of all and dominates the others.

Zohar, Balak 6:23

To Abraham again she appeared as “Adonay“, as it is written, “And Adonay appeared to him in the plains of Mamre” (Gen. 18, 1), because at that time he had accepted the covenant, and what had been concealed from him till then was now revealed. Jacob called her “angel” when he was about to depart from the world, because at that moment he was about to inherit her.

Zohar, Beshalach 2:1

Mark the wondrous punishment that overtook the enemies of Israel. On the night of the Exodus there were three slayings in Egypt. First, the firstborn killed whomsoever they could lay hands on; then, the Holy One executed His judgement at midnight; and, lastly, Pharaoh, on seeing the havoc wrought upon his own household, himself arose and with bitterness and fury smote those princes and nobles who had advised him to persecute Israel. He rose up at midnight; yea, even at the hour and moment when the Holy One Himself began His judgement (Ex. 12, 30), did Pharaoh likewise rise up in wrath, and kill his of ficers and nobles,

Zohar, Bereshit 11:6

It is said of the Hayyoth that “they run to and fro” (Ezek. 1, 14), and so no eye can follow them. The Hayyoth which disclose themselves are those in the midst of which there is an Ofan (wheel), which is Metatron, who is more exalted than all the other hosts.

Zohar, Vayeshev 4:5

Such sufferings undergone by them are called “sufferings in token of love”. Happy is their portion in this world and in the world to come when they will be privileged to be partners with her, in allusion to which it is written: “For my brethren and companions’ sakes, etc.” (Ibid. 122, 8).’

Zohar, Vayishlach 3:12

Further, each of the patriarchs conceded him some years of his own life, that is to say, Abraham and Jacob and Joseph, but not Isaac, because King David belonged to the same side as himself.

Zohar, Vaetchanan 7:1

Thus R. Eleazar and R. Hiya were once walking together, and R. Eleazar said: ‘It is written, “And the Lord God made for Adam and his wife coats of skins” (Gen. 3, 22). Were they then divested of that skin till then? Yes, for they were robes of glory.’ Said R. Hiya: ‘Surely they did not deserve even coats of skin. For you cannot say that this was before they sinned, since it is after they sinned that it is written, “And the Lord God made them coats of skins” ‘.

Zohar

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