Zohar, Terumah 11:2

Therefore, “let us make a little chamber”: let us have an ordered service as a stay for the Shekinah, who is called “wall”, as in the verse, “And Hezekiah turned his face to the wall” (Isa. 38, 2). This stay created by our prayers and praises consists of a bed, a table, a stool, and a candlestick.

Zohar, Vaera 7:3

When Moses came, the Voice appeared, but it was “a voice without speech”. This lasted until Israel approached Mount Sinai to receive the Torah. Then the Voice was united with the Utterance, and the word was spoken, as it says, “and the Lord spake all these words” (Ex. xx, I). Then Moses was in full possession of the Word, Voice and Word being united.

Zohar, Shemot 12:6

Mark what is written! “Thus says the Lord, my people went down at the first to Egypt to sojourn there, and Assyria oppressed them for nothing” (Ibid. 5, 4). The Holy One had a grave complaint against Assyria. “Behold what Assyria has done to me! Egypt I punished severely, although she treated my people with hospitality when they came to sojourn there, assigning to them the fat of the land, the land of Goshen; and even later, though they oppressed them, they did not take away the land from them nor anything belonging to them” (cf. Ex. 9, 6).

Zohar, Vayera 2:12

Another explanation of, "And Hashem appeared to him by the terebinths of Mamre." The Sages began with this verse that speaks of the time of one's demise. We learned that Rabbi Yehuda said that at the time of a person's death, which is the day of the Great Judgment when the soul is separated from the body, no one leaves the world before he sees the Shechinah, as it is written, "...for no man shall see me and live" (Ex. 33: 20). And three ministering angels accompany the Shechinah to welcome the soul of the righteous, as it is written, "And Hashem appeared to him...in the heat of the day." This is the Day of Judgment that burns like a furnace in order to separate the soul from the body.

Zohar, Vayakhel 11:27

and crown it and accompany it into the sixth heaven. There numerous hosts and legions come out to receive it and ascend with it until they reach a series of seventy gates in charge of a chief whose name is ‘Anpiel. He crowns the prayer with seventy crowns.

Zohar, Noach 9:3

For indeed all the other sins of man, involving but his own corruption, admit of repentance. But the sin of onanism is one by which man corrupts both himself and the earth; and of such a one it is written, “The stain of thine iniquity remains before me” (Jer. 2, 22), also “For thou art not a God that hath pleasure in wickedness, evil shall not sojourn with thee” (Ps. 5, 5), and it is further written, “And Er, Judah’s firstborn, was wicked in the sight of the Lord, and the Lord slew him” (Gen. 38, 7), as explained elsewhere.’

Zohar, Mishpatim 3:230

But in regard to the future building of the Sanctuary, when the evil side shall become extinct and disappear from the face of the earth, this will not be necessary, as both the “brain” and the “husk” will be utterly His. First the “brain”, signified by the words: “Do good in Thy good pleasure unto Zion”; and then the “husk”: “Build thou the walls of Jerusalem”;.signifying that in the time of the Kingdom of the Messiah the outer protective covering will no more be the powers of the “evil side”, but, instead, the Holy One Himself; as it is written: “I will be unto her a wall of fire round about” (Zech. 2, 5).

Zohar, Toldot 1:13

Observe that when Abraham appeared in the world he embraced the moon and drew her near; when Isaac came he took fast hold of her and clasped her affectionately, as it says: “His left hand under my head” (S. S. 2, 6). But when Jacob came the sun joined the moon and she became illumined, so that Jacob was found perfect on all sides, and the moon was encircled in light and attained completion through the twelve tribes.’

Zohar, Beshalach 10:36

But the truth is that in this sentence Mizraim signifies the Egyptians of this world, but in the second half of the verse, “for the Lord fighteth for them against the Egyptians”, the term Mizraim refers to their chieftain on high. The verse thus amounts to saying that as their power was broken on high, so was their power broken below, and when the Egyptians perceived the overthrow of their celestial might and power, they said: “Let us flee from the face of Israel”.

Zohar, Vaera 3:20

Moses was perfected to a higher degree than were the Patriarchs, since the Holy One spoke to him from a higher grade than to them, and Moses stood within the Palace of the King. Hence it says: “And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of EL SHADDAI, but by My name TETRAGRAMMATON was I not known to them”; and so we affirm.’

Zohar, Bereshit 2:1

And they who are wise shall shine like the brightness of the firmament, and they who turn many to righteousness like the stars for ever and ever" (Daniel 12:3). "And they who are wise" alludes to the souls of the righteous, "the brightness of the firmament" to the illumination of the upper three Sefirot, which are revealed when combined with the attribute of mercy. The atmosphere of the brightness that is most concealed of all concealed things merged with this point and shone into it. Then this Beginning which is Arich Anpin expanded into a head and body, and made a chamber for its honor and glory. There, inside the chamber, Arich Anpin planted a holy seed to bring forth souls for the benefit of the world. This is the secret of, "So the holy seed is its immovable stump".

Zohar, Achrei Mot 1:10

We have learned that it is written, "These are the names of the sons of Aaron, the priests" (Bemidbar 3:3) and also, "Nadab the firstborn, and Abihu, Elazar and Itamar" (Ibid. 2). It should read: 'And Elazar and Itamar" so why write "Elazar and Itamar?" (i.e. why delete the Vav). Abihu was equal to his two brothers and Nadab is equal to all the others.

Zohar, Beshalach 3:1

AND GOD LED THE PEOPLE ABOUT THROUGH THE WAY OF THE WILDERNESS OF THE RED SEA. This was to pave the way for the manifestation of the Divine power at the Red Sea. R. Judah asked: ‘Why was it that when the children of Israel were still in Egypt, and were not yet circumcised, nor in full communion with the Holy One, He yet spoke of them as “my people” (Ex. 5, 1), and “my firstborn Israel” (Ibid. 4, 22), whereas now that they were circumcised, and had duly sacrificed the Passover lamb, and were fully joined to the Holy One, they are referred to merely as “the people”?

Zohar, Vayeshev 5:23

Hence we read: “Behold, my servant will understand”, that is, he will know how to restore the souls, each one to its place. “He shall be exalted and lifted up and shall be very high”, from the side of all the superior grades as said above.

Zohar, Metzora 10:1

R. Eleazar further discoursed on the verse: “Set me as a seal upon thy heart”, etc. (S.S. 8, 6). ‘The Community of Israel says this to the Holy One, blessed be He. The seal is the seal of the phylacteries which a man places on his heart; for by so doing a man makes himself perfect after the supernal model.

Zohar, Terumah 5:3

By the third ordering, there was drawn from the sphere of the centre and the Right Side a certain third day which made peace in the world and from which were derived the seeds of all things. This performed its function in the apiryon, and brought forth various species, herbs and grasses and trees. Its likeness was left there, and the apiryon brought forth similar species, and this was the third day of the “trees of Lebanon”.

Zohar, Behar 8:1

AND IF YE SAY, WHAT SHALL WE EAT, ETC. R. Judah cited here the verse: “Trust in the Lord and do good, dwell in the land and follow after faithfulness” (Ps. 37, 3).

Zohar, Lech Lecha 10:1

In the book of the venerable R. Yesa we find: It is written here “And Abram passed through the land”, and in another place it says “I will make all my goodness pass before thee” (Ex. 33, 19), this being an allusion to the holiness of the land which emanates from a heavenly source.

Zohar, Vaera 1:20

AND I HAVE ALSO ESTABLISHED MY COVENANT WITH THEM, TO GIVE THEM THE LAND OF CANAAN: as a reward for the covenant of circumcision; and only of those who are faithful members of this covenant can it be said that they “possess” the land, which is a heritage of the righteous, as it is written: “Thy people shall be all righteous, they shall possess the land” (Isa. 60, 21). Even Joseph was not called “righteous” before he guarded the sign of the covenant (at the time of temptation).

Zohar, Introduction 6:16

The Beth then entered and said: O Lord of the world, may it please Thee to put me first in the creation of the world, since I represent the benedictions (Berakhoth) offered to Thee on high and below. The Holy One, blessed be He, said to her: Assuredly, with thee I will create the world, and thou shalt form the beginning in the creation of the world.

Zohar, Shmini 6:2

The truth is that wine rejoices at first and saddens afterwards, and the priest must be glad throughout. Also wine is of the side of the Levites, but the side of the priests is pure and clear water.’

Zohar, Chukat 3:1

1. "This is the ordinance of the Torah" (Bemidbar 19:2). The word "this (Heb. zot, fem.)" is the sign of the Covenant, SINCE THE SIGN OF THE COVENANT IS CALLED 'zeh' (LIT. 'THIS,' MASC.), and they have not parted from each other. THAT IS, IN THE WORD Zot, WHICH IS MALCHUT, THE WORD Zeh IS INCLUDED, WHICH ALLUDES TO YESOD, AND THAT INDICATES THAT YESOD AND MALCHUT DO NOT SEPARATE FROM EACH OTHER. From the female we enter into the male. Therefore, 'keep' and 'remember,' THE SECRET OF THE MALE AND FEMALE, are connected together. In the verse, "the ordinance (Heb. chukat) of the Torah," it should have said 'Chok (Eng. 'law')' of the Torah. What is chukat?

Zohar, Vaetchanan 5:9

And with all this, since Israel acted thus only through the pious awe that was upon them, nothing worse was said of them than “O that there were such an heart in them that they would fear me”, etc. From this we learn that if a man, though doing an action which in itself is bad, does not turn his mind and intent to the evil side, punishment does not fall upon him as on another man, and God does not impute it to him for evil.

Zohar, Metzora 7:3

Moses, however, was invited as a guest by the King himself, and afterwards “the Lord spoke to him”. All Aaron’s discourse was for the purpose of bringing harmony between the King and the Queen, and therefore he made his dwelling with her to attend to her house, and for this he was perfected after the supernal model and was called “high priest”.

Zohar, Bereshit 13:10

Jacob mated with his wives in his lifetime with his body. After (his death), his spirit cleaved to the spirit. However, Moses separated himself from his wife and cleaved to the Holy Spirit while he was still enclothed in his body. After, his spirit cleaved to the concealed and supernal spirit, and all the grades were united and shone as one. The spirit of Moses came from the Jubilee and his body came from the Sabbatical year. The spirit of Jacob cleaved to the Sabbatical year, while his body belonged to his wives in this world.

Zohar, Miketz 10:4

Which is “man” and which is “brother”? “Man” must refer to Simeon, as in the passage: “And, behold, a man of the children of Israel came” (Num. 25, 6). Simeon repented of his action and wept and felt remorse and said: “We are verily guilty”; and it was through his repentance that his emblem became the ox, the same as that of Joseph, of whom it is written: “His firstling bullock, majesty is his” (Deut. 33, 17).

Zohar, Beshalach 14:6

But another rebuked the first, and proclaimed: “Receive him in your midst! For on a day, and that right soon, he will descend to dwell among men, and the Torah, the most hidden treasure, shall be delivered into his hands to shake worlds both above and below.” Then all trembled and followed Moses, saying: “Thou hast caused a man to ride over our heads; we went through fire and through water” (Ps. 66, 12). The letter Mim of the name of MoSHE drew nigh and crowned for the righteous are then punished for the guilt of the wicked, as it is written: “He said to the angel that destroyed the people, It is enough” (2 Sam. 24, 16). Job, when he said these words, was thinking of his own fate in being made to suffer with the Egyptians, but he did not finish his observation.’

Zohar, Bereshit 4:3

When Tohu had thus been sifted and purified, there issued from it “a great and strong wind rending the mountains and breaking in pieces the rocks”, like that which Elijah saw (I Kings 19, 11, 12). Similarly Bohu was sifted and purified, and there issued from it earthquake, as with Elijah. Then what we call “darkness” was sifted, and there was contained in it fire, just as to Elijah there appeared “after the earthquake fire”. When what we call “spirit” was sifted, there was contained in it a still, small voice.

Zohar, Vayakhel 1:3

3. And regarding this, it is written about Balaam (Numbers 23:4): 'And God happened upon Balaam.' And it happened for a different reason, through the agency of an angel named Dimsaaba, who was appointed for this task. And if you say, 'But it is written "Elohim" (God)," know that the Holy One, blessed be He, summoned him to that place of Dimsaaba, to converse with him, in that specific degree where he would attach himself to Dimsaaba. What did Balaam do? He, being considered among the entities offering sacrifices to ascend on high, immediately made himself available to the Holy One, blessed be He, at that location. Balaam said to Him, 'Here, I have prepared for You an offering, just as You appeared to me.' And because of this, 'And God happened upon Balaam.

Zohar, Noach 14:21

that is, He sat as it were all by Himself, on the analogy of the expression “He shall sit alone” (Lev. 13, 46).

Zohar, Achrei Mot 7:3

Then the priest used to hear their voice in the sanctuary, and he put the incense in its place with all devotion in order that all might be blessed.’

Zohar, Toldot 5:13

Rabbi Yehoshua further stated the belief that the sages communicated to most of the people: that they are invited to this meal of the Leviathan and the wild bull, where they will drink of the good wine preserved from the time of the Creation. They came upon this verse: "and you shall eat your bread to the full" (Vayikra 26:5), and interpreted it thus. Rabbi Zeira said, The Holy One, blessed be He, used all kinds of enticements to encourage the children of Yisrael to return to the good path. The greatest of them all was when He said to them, "and you shall eat your bread to the full," or among the curses, the worst is, "and you shall eat, and not be satisfied" (Ibid. 26). Why so? Because it is written, "Would we had died by the hand of Hashem in the land of Egypt" (Shemot 16:3). Rabbi Zeira said, This teaches us that for the sake of eating, they sacrificed their lives to die by their hands. When the Holy One, blessed be He, noticed their lust, He said to them: "If you will hearken to keep the commandments, you shall eat your bread to the full', (Lev. 26:5) in order to appease their minds. In this manner, the wise men saw that the exile would continue. They relied on the verses in the Torah, and said that they would eat and be merry at the great feast that the Holy One, blessed be He, will hold for them. Therefore, most of the people in the world suffer this exile for the sake of that feast.

Zohar, Shmini 6:10

He continued: ‘I have heard that if a man who studies the Torah diligently allows his expositions to be heard and does not merely whisper them, then he is like good wine, which also is not silent and causes the voice to be raised. When he departs from this world, then “my beloved goeth straight forward”, turning neither to the right nor the left, and none interferes with him; and in that world, too, his lips mutter words of the Torah.’

Zohar, Vayera 8:7

AND SARAH HEARD IN THE TENT DOOR, AND IT WAS BEHIND HIM. We should have expected “and she was behind him”. But the inner meaning of the whole verse is that Sarah heard the “Door of the Tent”, which is identical with the Holy One in the lower grade, making the declaration, and that “He”, to wit, the Holy One in the supernal grade, “was behind him” (the door), confirming the declaration. During the whole of her lifetime Sarah never heard any utterance from the Holy One save on that occasion.

Zohar, Mishpatim 3:81

In how many places does the Holy One insist that the holy seed should deal tenderly with the stranger, the proselyte! In the course of such passages a secret emerges from its sheath, and as soon as it has been revealed returns thereto and once more conceals itself therein.

Zohar, Shemot 11:10

And the wise are greater than prophets, for on the prophets the holy spirit rests intermittently, but the wise He never leaves, as, although they know what is above and what is below, they keep it secret.’ Said R. Jose: ‘There are many wise, but the wisdom of R. Eleazar exceeds all.’ Said R. Abba: ‘If it were not for the sages the sons of men would comprehend neither God’s Torah nor His commandments, and the spirit of man would not differ from the spirit of the beasts.’

Zohar, Mishpatim 3:254

until there would come towards him two pillars, one of fire and one of cloud, and borne upon this last an eagle, mighty in stature and strength, his right wing resting upon the fire, and his body and left wing upon the cloud. This eagle bore in his mouth two leaves. The pillar of cloud with the two leaves and the pillar of fire and the eagle upon them, would come and bow before Solomon.

Zohar, Noach 11:6

Rabbi Chiya said: For 300 years before the Great Flood, Noah warned them to change their ways but they did not listen to him until the time when the Holy One, blessed be He, had finished waiting for them to repent. Then they were lost from the world. Come and behold, it is written: "And it came to pass, when men began to multiply on the face of the earth, and daughters were born to them" (Ibid. 1), who they went naked in front of everyone. And then, what is written? "And the sons of Elohim saw the daughters of men (Ibid. 2). This was the main cause to continue sinning until it finally caused them to be destroyed. And because of that they followed the Evil Inclination, held fast to its trunk and roots, rejected the holy faith from among themselves, and became defiled. So it is written: "The End of all Flesh is come before Me" (Ibid. 13), to teach that they were guilty.

Zohar, Achrei Mot 9:5

“Look not upon me because I am swarthy.” Why am I swarthy? Because the sun hath gazed hard on me, but not looked upon me to illumine me as he should have done. “My mother’s sons were angry with me.” These words are said by Israel, and refer to the Chieftains appointed over the other nations.

Zohar, Mishpatim 3:270

These can indeed cause the whole world to weep, and there are no tears like unto theirs, for these are tears which spring from the inmost and deepest recesses of the heart, causing the whole world to wonder and say: “The Holy One’s judgements are forever righteous and all His paths are ways of truth. But why is it necessary that these poor little ones, who are blameless and without sin, should die? Where is now the true and righteous judgement of the Lord of the world? If they must die because of their parents’.sins, then they certainly “have no comforter.”

Zohar, Terumah 5:7

Thus was the apiryon sanctified with supernal sanctifications and crowned with its crowns, until finally it was exalted with the Crown of Rest and was designated with a noble name, a name of holiness, to wit, Sabbath, which presages rest and peace, the perfect harmonization of all things both above and below. That is the significance of the words, “The King Solomon made him an apiryon out of the trees of Lebanon.”

Zohar, Vaetchanan 8:7

We have learnt, too, that the Jubilee in which slaves go forth to freedom is attached to this Brain, and the fifty days of the Jubilee further correspond to the fifty days of the Omer. Thus He stands for the appeasement of the spirit and its going forth to freedom, and thus the going forth from Egypt depends on this compartment and on the letter He of the Holy Name, as has been explained.

Zohar, Introduction 1:2

The second mention of Elohim is separated from the third by five words, representing the five strong leaves that surround the lily, symbolic of the five ways of salvation which are the “five gates”. This is alluded to in the verse “I will lift up the cup of salvation” (Ps. 116, 13). This is the “cup of benediction”,which has to be raised by five fingers and no more, after the model of the lily, which rests on five strong leaves in the shape of five fingers. Thus the lily is a symbol of the cup of benediction. Immediately after the third mention of Elohim appears the light which, so soon as created, was treasured up and enclosed in that b’rith (covenant) which entered the lily and fructified it, and this is what is called “tree bearing fruit wherein is the seed thereof’: and this seed is preserved in the very sign of the covenant.

Zohar, Vayigash 2:5

Observe that when the Holy One, blessed be He, created Adam, He gathered his earthly matter from the four corners of the world and fashioned him therefrom on the site of the Temple here below and drew to him a soul of life out of the Temple on high.

Zohar, Vayechi 1:6

His father Rabbi Shimon said to him: When Yisrael were righteous men of truth and gave charity, they were not afraid, save Jacob alone, due to the good deeds Yisrael did, and the kindness amongst them.

Zohar, Shemot 11:8

As they were thus sitting, a young child passed by and recited the verse: “A burden concerning Egypt! Behold, the Lord rideth upon a swift cloud, and shall come into Egypt” (Isa. XIX, I). A second child passed by and declaimed: “And the land of Egypt shall be desolate” (Ezek. 29, 9). A third child passed by and recited: “Make thee instruments of captivity, O daughter of Egypt!” (Jer. 46, 16). Then they saw that the feather of the left wing was burning, but not the three feathers of the right wing.

Zohar, Balak 6:84

In the same way below, when there are sinners in the generation, she hides herself and diminishes herself till only a dot is left, until the mighty ones, the truly virtuous, come and as it were restore her, so that she gradually brightens and recovers her form and beauty and becomes as before.’

Zohar, Vaetchanan 2:5

Note that when a man arises at midnight to study the Torah a herald proclaims concerning him: “Behold, bless ye the Lord all ye servants of the Lord which stand in the house of the Lord by night” (Ps. 134, 1), and now when he stands in prayer the herald proclaims over him, “And I will give thee places to walk among them that stand” (Zech. 3, 7).

Zohar, Balak 6:90

whom the Father and Mother have crowned and blessed with many blessings, and concerning whom they commanded, “Kiss the son lest he be angry” (Ps. 2, 12), since he is invested both with judgement and with mercy.

Zohar, Vayikra 10:3

He said: “What the Companions have said is quite right as far as it goes, but there is more to be said. Alas for the generation when the shepherds are gone and the sheep stray without knowing whither they are going! Truly this verse requires understanding, but it is all plain to those who can interpret the Torah fittingly.

Zohar

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