Zohar, Ki Teitzei 3:5

Some of them {these 'demons'} ...are like beasts that increase and multiply like animals, and their form below is ignorant people, who, as the sages of the Mishnah explained, are vermin and whose daughters are abominable. Of their daughters it says, "Cursed be he that lies with any manner of beast" (Deuteronomy 27:21). They hate Torah students, sages of the Mishnah, who are in truth like the ministering angels. For that reason the sages of the Mishnah explained about man that if he is as "a messenger of Hashem Tzva'ot" (Malachi 2:7), one should seek Torah out of his mouth. Otherwise, one must not seek Torah out of his mouth.

Zohar, Bereshit 8:2

This mystery is indicated by the verse: “Who causest the grass to spring up for the B’hema” (cattle), etc. (Ps. 104, 14). This refers to Behemoth that crouches on a thousand mountains and for whom these mountains produce each day what is here called “grass”, by which is meant those angelic beings whose existence is ephemeral, and who were created on the second day as destined food for that Behemoth, which is “fire consuming fire”.

Zohar, Terumah 15:10

Do not, however, imagine that on this account the Paradise on earth remains empty and untenanted upon the Sabbath. Far from it! For, as we have said, while some souls go, others come, to wit, those souls who are being cleansed and purified during the six days of the week, but who are not yet sufficiently perfected to be able to abide in Paradise permanently, but on the Sabbath are permitted to enjoy its delights for a space, so that the place is never empty. This is symbolized by the removal and replacing of the “shew bread” (v. Leviticus 24, 5-9).

Zohar, Bamidbar 5:7

Balaam could avail himself of all the lower grades, but he saw that even the lowest was still guided by the head. Hence his declaration: “How shall I curse, whom EL hath not cursed?”, because the superior Head did not exercise rigour in those days.

Zohar, Bereshit 15:5

He proceeded: ‘Friends, we must expound the rest of the verse, since it contains many hidden mysteries. The next words are: I kill and make alive, etc. That is to say, through the Sefiroth on the right side I make alive, and through the Sefiroth on the left side I kill; but if the Central Column does not concur, sentence cannot be passed, since they form a court of three.

Zohar, Miketz 1:8

and therefore the region of forgetfulness placed itself before him. Hence the Scripture, after saying, “Yet did not the chief butler remember Joseph” (Ibid. 23), adds the words “but forgot him”, alluding to the region of forgetfulness, which is identical with the end of the side of darkness.’ AT THE END OF TWO FULL YEARS. The two years were symbolic of the two grades, the grade of forgetfulness and the grade of remembrance to which it gave place

Zohar, Toldot 10:3

Of the verse, "And Jacob cooked a pottage, and Esau came from the field, and he was faint," Rabbi Elazar explained that, "And Jacob cooked," refers to the mourning for Abraham. But should not it have been written, 'And Isaac cooked a pottage,'? "Jacob cooked a pottage," because Jacob knew the origin of Esau and the side he cleaved to. Therefore, he cooked red dishes, namely, red lentils, for this dish breaks the power and might of the red blood, and can break the power and might of Esau, who is the secret of the red blood, as it is written, "And the first came out red" (Gen. 25:25).

Zohar, Mishpatim 3:70

He then commenced with the text: “O Lord my God, thou art very great; thou art clothed with majesty and beauty; who coverest thyself with light as with a garment; who stretchest out the heavens like a curtain; who layeth the beams of his chambers in the waters; who maketh the clouds his chariots; who walketh upon the wings of the wind; who maketh his angels spirits, his ministers a flaming fire” (Ps. CIV, I-3). ‘The words “O Lord my God”,’ he said, ‘signify the primary hypostasis (lit. beginning of faith), the emergence of the Thought1Hokmah. and the Future world,2Binah. an absolute unity without division. “Thou art great” refers to the beginning of actual creation, the first of the six primordial Days, the Right Side. The “very” symbolizes the Left Side.

Zohar, Beshalach 10:1

AND HE TOOK OFF THEIR CHARIOT WHEELS THAT THEY DRAVE THEM HEAVILY. R. Simeon discoursed on the verse: Now I beheld the living creatures (Hayoth), and behold one wheel upon the earth by the living creatures, with his four faces (Ezek. 1, 15). ‘This verse’, he said, ‘we can explain as follows. The Holy One reveals His dominion and power in all things, a power which shall never be shaken.

Zohar, Vayigash 5:13

At this point R. Eleazar entered. As soon as he saw them he said: ‘Assuredly, the Shekinah is here present. What have you been discussing?’ They told him all that had passed between them. He said: ‘Assuredly, what he said was right. The first sixty respirations are those of life both above and below, but beyond these there are sixty other respirations that are of the side of death and over which hovers the grade of death. They are called “dormit”, and contain a foretaste of death;

Zohar, Miketz 9:23

We have learned that when a man has had a dream, he should unburden himself of it before men who are his friends so that they should express to him their good wishes and give utterance to words of good omen. Desire, which is Thought, is the beginning of all things, and Utterance is the completion; and so a deep symbolism will in this way have been effected, and all will have been made good. Thus a man’s friends should affirm the good interpretation, and so all will be well.

Zohar, Miketz 6:4

R. Simeon said: ‘The words “within him” seem superfluous. But in truth this expression has a twofold recondite meaning. It bears allusion to that ever-flowing celestial river whence all the souls emerge and fly forth. For this purpose it gathers them in one central place or grade, and that grade “formeth the spirit of man within itself”’, like a woman who has conceived and forms the child within her womb from the moment of conception until it is fully developed; so the spirit remains within this grade until a man is created in the world to whom He assigns it.

Zohar, Mishpatim 3:183

After that he descends lower and is attached to the world of Femininity: as he refused to take his rightful place in the Masculine world, let him now belong to that of the Female! The Female, the seventh year, comes and receives him, and from now on his part is in the world of Femininity.

Zohar, Chukat 9:8

but the others “who have already died” and who have received their punishment once and twice are in a higher grade than they, and are called refined silver which has been purified of its dross. “And better than both is he which hath not yet been”; this refers to the spirit, which remains above and which delays to come down to earth, since it has not to receive any punishment, and it is nurtured with that supernal food above.

Zohar, Balak 6:24

“Who redeemed me from all evil”: because he never drew near the side of evil, and evil never had dominion over him. “Bless the lads”: Jacob was speaking like a man who goes into a new house and gives his orders for furnishing and decorating it, “the lads” referring to those who are appointed to be the channels of blessing to the world, to wit, the two Cherubim. “And let my name be named on them”: with these words he set his house in order and rose to his proper grade to be united with the supernal Jacob.

Zohar, Vayikra 10:4

See now. In all the other exiles of Israel a term was set, at the end of which Israel returned to God and the Virgin of Israel came back to her place. But this last exile is not so, for she shall not return as on previous occasions, as is proved by this verse which says, ‘The virgin of Israel is fallen, she shall rise no more.’ Note that it is not written, ‘I shall not raise her any more’.

Zohar, Bechukotai 9:1

R. Judah then expounded the verse: “Now Moses took the tent and pitched it without the camp” (Ex. 23, 7). Why did he do so? Said Moses: Since Israel have denied the Holy One, blessed be He, and have exchanged His glory for another, let His pledge here be in the hands of a faithful keeper until we see with whom it will be left.

Zohar, Pekudei 4:9

When the work of the Tabernacle was completed, the “other side” began going to and fro to see if he could not find something wrong, but he could discover no ground to impugn the honesty of the artificers; and the Holy One, blessed be He, made him do obeisance to Moses, and forced him against his will to acknowledge the correctness of the accounts. The integrity of the artificers was thus revealed to all; and this is the inward significance of the sentence, “These are the accounts of the tabernacle”. It is also written, “as they were rendered according to the commandment of Moses”, which signifies that by the order of Moses a complete account was rendered of all that concerned the Tabernacle in the presence of himself and the whole of Israel.

Zohar, Noach 5:3

R. Abba said: ‘From the time that Adam transgressed the command of his Master, all the succeeding generations were called “sons of Adam” in a derogatory sense, as much as to say, “the sons of the man who transgressed his Master’s commands”.

Zohar, Terumah 12:1

At the time when Israel is proclaiming the unity-the mystery contained in the Shema-with a perfect intention, a light comes forth from the hidden supernal world, which divides into seventy lights, and those seventy lights into the seventy luminous branches of the Tree of Life.

Zohar, Beshalach 9:2

Said R. Eleazar: ‘How is it that the rod is termed sometimes “the rod of God” and sometimes “the rod of Moses”?’ R. Simeon replied: ‘In the book of R. Hamnuna the ancient it is rightly remarked that the two names are equivalent, the purpose of the rod in either case being to stir up the powers of Geburah (Might, or Judgement). “Thine hand” indicates the Left Hand, which is that connected with Geburah.

Zohar, Noach 1:9

All this is implied in the words NOAH WALKED WITH GOD, meaning that he never separated himself from Him, and acted so as to be a true copy of the supernal ideal, a “Zaddik the foundation of the world”, an embodiment of the world’s covenant of peace. And it is thus that NOAH FOUND FAVOUR IN THE EYES OF GOD.

Zohar, Behar 3:3

Here, too, the slave shall go forth to freedom, although so far all that he did was “for nothing”, without the yoke of heaven, and he shall have rest.

Zohar, Terumah 10:17

the second group consists of those holy angels who are always present in the midst of Israel at every Sanctus, and who have sway over all those celestial beings who are roused by Israel’s sanctifications here below; the third celestial host is composed of those “virgins” whose office is to be maids of honour to the Shekinah, and to prepare Her to meet the King. These are the most supreme groups of angels,

Zohar, Yitro 8:14

Here again the seed of David are the reverse of other men, first appearing in the form of Man and then in that of Lion, finally separating and taking the form of the “other side”.

Zohar, Bereshit 19:7

This refers to those of the Gentiles who embrace Judaism.

Zohar, Korach 7:1

As R. Eleazar was once standing before his father, R. Simeon, he quoted to him the verse: “See life with the wife whom thou lovest all the days of the life of thy vanity” (Eccl. 9, 9). ‘This’, he said, ‘is a hint to a man that he should unite Life with this place,1i.e. tifereth with Malkuth. the measure of day with the measure of night.

Zohar, Korach 3:1

IN THE MORNING THE LORD WILL SHOW WHO ARE HIS AND WHO ARE HOLY. Why “morning”, and why holy, rather than “pure”? Moses meant this: In the morning the Crown of Priest is active, and if you are priests, then in the morning perform the service of the morning and the Lord will make known who is His-that is to say, the Levite -and who is the holy one-that is to say, the priest-and he shall bring near to Himself. The test will only be made by “Morning”. If it is meet for you to remain on the side of Judgement, then Morning will not endure you, for it is not the time of Judgement. But if it is meet for you to remain on the side of Grace, then as it is the time thereof, you shall remain with it and it will accept you.

Zohar, Chayei Sara 5:3

Whereas the seven years correspond to the seven lower realms that issue separately from the mysterious supernal essence, and which, though they also form, in a sense, a unity, diverge in respect of the categories of justice and mercy into diverse sides and paths. This is not so in the supernal region. Hence, there we have “year”, but here we have “years”. But they are all called “life”. Thus “the life of Sarah was” means “really was”, having been created and established in the supernal regions.

Zohar, Achrei Mot 3:2

R. Abba derived the same lesson from this verse, “And Nadab and Abihu died… and they had no children and Eleazar and Ithamar ministered,” etc. (Num. 3, 4). He said further that they did not die like others who have no children: they died only their own death but not that of their souls, because their souls entered into Phineas;

Zohar, Beshalach 15:9

all the wonders, and all the mighty deeds which were done to Israel when the light of the Holy Ancient One shone in His crowns, are engraved in the letters Aleph and Zain1Aleph symbolizes the first Sephirah, and Zain the seventh (after the first three), and when the light of the Crown-the first Sephirah-illumines the seventh, namely Malkuth-Kingdom, the power of God is manifested. . Then there is song, the song of all sides.

Zohar, Vayishlach 3:18

Now the Shekinah never departed from the tent of Leah nor from the tent of Rachel. Jacob knew, therefore, that they were under the protection of the Almighty, and so he put the handmaids and their children foremost, saying to himself: “If Esau slays them, well, he will slay them, but as regards the others I have no fear, since the Shekinah is with them.” Hence it says: THEN THE CAMP WHICH IS LEFT SHALL ESCAPE. Having taken this step, he next resorted to prayer, as it is written: And Jacob said, O GOD OF MY FATHER ABRAHAM, AND GOD OF MY FATHER ISAAC, O LORD, WHO SAIDST UNTO ME: RETURN UNTO THY COUNTRY, AND TO THY KINDRED, AND I WILL DO THEE GOOD.

Zohar, Nasso 9:14

Indeed, what a number of ordeals man has to undergo in passing out of this world! First comes the ordeal from on high, at the moment when the spirit leaves the body, just mentioned. Then comes his ordeal when his actions and utterances precede him and make proclamation concerning him. Another ordeal is when he enters the tomb. One more is in the tomb itself. He afterwards undergoes an ordeal at the hands of the worms. There is then the ordeal of Gehinnom. And finally there is the ordeal undergone by the spirit when it roams to and fro through the world, finding no resting-place until its tasks are accomplished. Man has thus to pass through seven ordeals. Hence it behoves man while in this world to fear his Master and minutely to examine daily his works and to repent of any misdeeds before his Maker.

Zohar, Shemot 11:6

I threw a stone at the bird and cried: “Bird, bird! Tell me, who are the three who remain upright and the one whose power is taken from him?” He threw down to me three feathers from his right wing and one from his left wing. I know not what it all portends.’

Zohar, Mishpatim 3:211

He said: “Lord of the world! I said, Prove me, O Lord, and try me” (Ps. 26, 2), and Thou declaredst that I would not be able to withstand temptation. Therefore I have now sinned in order that Thou mayest be justified in Thy words, for if I did not so, my assertion would be proved true and Thy assertion refuted!” We have also been taught that David was not led away by his passions when he committed that sin with Bathsheba;

Zohar, Vayera 6:5

and Abraham, now that he was circumcised, saw what he could not see before.’ At first he took them for men, but afterwards he became aware that they were holy angels who had been sent on a mission to him. This was when they asked him, WHERE IS SARAH THY WIFE? and announced to him the coming birth of Isaac.

Zohar, Vayishlach 3:31

This division of prayer into clearly expressed and half-expressed desires corresponds to a distinction in the divine grades, the clearly expressed prayer being addressed to the lower grade, the meditation of the heart to the higher and inner grade.

Zohar, Yitro 11:3

The same is found here below. Man is something inward, and his garments correspond to that which is above.

Zohar, Pinchas 12:6

R. Hiya expounded the verse: “He causeth grass to grow for the cattle” (Ps. 104, 14). ‘The “grass”,’ he said, ‘refers to the sixty thousand myriads of angels who were created on the second day of the Creation, being all of flaming fire; and they are called “grass” because they are constantly being cut down and restored. They are food for the “Cattle”, over which rules the “Man”.’

Zohar, Pekudei 4:3

and all these three are indicated in the story of Creation. Thus, “In the beginning” corresponds to Wisdom; “God created” hints at Understanding; “the heaven” to Knowledge. Similarly, in the account of the Tabernacle, “These are the accounts of the tabernacle” points to Wisdom; “even the tabernacle of testimony” points to Understanding; “as they were rendered according to the commandment of Moses” points to Knowledge. The two thus correspond to each other.

Zohar, Beshalach 8:2

therefore in this case it would seem more appropriate to have said “and the Lord apportioned Jonah to the fish” than that the fish was prepared for Jonah. However, the fact is that the fish was a great boon to Jonah; for, once inside it, he was guarded from all the other fishes. Further, he beheld wondrous things there. He saw in the fish’s belly an open space like unto the halls of a palace, and the two eyes of the fish shining like the sun at noon. Inside was a precious stone which illumined all around, and made visible to him all the wonders of the deep.

Zohar, Shmini 9:1

R. Isaac took the verse: “Which did eat the fat of their sacrifices and drink the wine of their drink offering”. He said: ‘Happy are Israel in that they are holy, and God desired to sanctify them. All the life of this world that they inherit is derived from the World-to-come, because that is life both above and below, and the place where the “treasured wine” commences, and from which life and holiness issue. And Israel use wine on account of the wine of another Israel, for the supernal Israel derives life therefrom, and therefore they bless the Holy One with wine.

Zohar, Vayishlach 2:1

AND HE COMMANDED THEM, SAYING: THUS SHALL YE SAY UNTO MY LORD ESAU: THUS SAITH THY SERVANT JACOB: I HAVE SOJOURNED WITH LABAN, AND STAYED UNTIL NOW. He began by representing himself as Esau’s servant, in order that the latter’s thoughts might be diverted from the blessings which he had received from his father, and the enjoyment of which he was postponing for a future time, as already said.

Zohar, Vayikra 10:6

When he came to her he found her in the dust. Seeing her thus humiliated and yearning once more for her, the king took her by the hand, raised her up, and brought her to his palace, and swore to her that he would never part from her again.

Zohar, Vayera 5:12

Similarly if he clings here to uncleanness, he will be drawn there towards that side and be made one of the unclean company and be attached to them. These are called “pests of mankind”, and when a man leaves this world they take him up and cast him into Gehinnom, in that region where judgement is meted out to those who have sullied themselves and soiled their spirits. After that he is made a companion of the unclean spirits and becomes a “pest of mankind” like one of them.

Zohar, Lech Lecha 8:1

SO ABRAM WENT AS THE LORD HAD SPOKEN TO HIM, ETC. Said R. Eleazar: ‘It is not written “and Abram went forth”, but simply “Abram went”; the first step was “going forth”, as it is written, “and they went forth (vayez’u) from Ur of the Chaldees” (Gen. 11, 31), but the second step was “going”, corresponding to God’s command “Go (lech) thou” (Ibid. 12, 1).

Zohar, Emor 2:4

Another reason why the body should be buried on the same day is that when the soul departs from the body it cannot enter the other world until it is invested with another body formed of light. (So Elijah had two bodies, one in which he appeared on earth, and one in which he appeared among celestial angels.) So long as the body remains unburied the soul suffers pain and an unclean spirit rests upon the body,

Zohar, Noach 14:24

R. Jose, with tears in his eyes, said: ‘Happy is the generation in which R. Simeon flourishes, for it is through his merit that we have been privileged to hear so sublime a discourse as this.’ R. Jose said further, ‘God must have sent that man on this road to impart to us these ideas.’ When they came to R. Simeon and repeated to him all they had heard, he said, ‘Of a truth he spoke well.’

Zohar, Vaetchanan 5:7

and therefore they said: Do thou speak to us; we do not desire to be spoken to by the mighty Power from on high, but only from the place of the Female, not higher. Said Moses to them: Of a truth ye have weakened my power, and also another power. For had not Israel drawn back and had they listened to the remaining words as to the first,1According to the Rabbis, the Israelites heard the first two commandments directly from God, the rest from Moses. T. B. Maccoth, 24a. the world would never have been laid waste subsequently and they would have endured for generations upon generations.

Zohar, Mishpatim 3:251

But if the Jubilee should appear during the period of his stigmatization, then he is instantly set free- and this even though he should have been in captivity only one day when the Jubilee appeared-and is permitted to enter within the curtain.’ Then the old man closed his eyes for a moment1The last 26 lines of the Hebrew text do not appear in the translation.

Zohar

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