Zohar
3,895 passages indexed from Zohar (The Zohar; London, Soncino Press, 1933) — Page 46 of 78
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Zohar, Shemot 8:12
on the contrary, he was a worthy prophet, and what he revealed he revealed with the permission of the Holy One, and he might have disclosed twice as much, because of the sad condition in which Israel found herself in Babylon, as has been explained already, and he had to prove to them that the Holy One would never leave His people in captivity without His Presence. Thus it goes without saying that when Jacob went down to Egypt, the Holy One, and His Shekinah, and all the holy heavenly beings, and all the Chariots, went down with him.
Zohar, Yitro 3:3
Or, rather, it is called “mount” and is also called “house”, although it is the same sphere of the Divine, since it is a “mount” for the nations of the world, who have to ascend it if they desire to enter under the wings of the Shekinah, but a “house” to Israel, to whom the Shekinah stands in the relationship of a wife to a husband, united in love and joy, hovering over Israel like a mother over her children.
Zohar, Chukat 9:5
Observe, further, that the virtuous who are thought worthy to be “bound up in the bundle of the living” are privileged to see the glory of the supernal holy King, and their abode is higher than that of all the holy angels.
Zohar, Vayigash 9:9
He wept for all of them, for the twofold destruction of the Temple and for his brethren the ten tribes that went into exile and were scattered among the nations. AND AFTER THAT HIS BRETHREN TALKED WITH HIM. They, however, did not weep, because the Holy Spirit did not flash upon them as upon Joseph.
Zohar, Balak 6:61
They foresaw that a chief of the Israelites would be caught in their net, but they did not understand what they foresaw. They enjoined her not to unite herself with any man save Moses. She said to them: How shall I know him? They said: Join the man before whom you see all others rise, but no other. When Zimri, son of Salu, came, fifty-nine thousand of the tribe of Simeon rose before him, as he was their prince. She thought he was Moses and joined him. When all the rest saw this they did likewise, with the consequences that we know.
Zohar, Terumah 13:11
So far six symbolic elements have been enumerated; the rest symbolize the Ten Days of Repentance:1From New Year to the Day of Atonement. fine linen, goats’ hair, rams, skins dyed red, seal (tahash) skins, acacia wood, oil for the light, spices for the anointing oil and for the incense, beryls and set jewels. These are nine, corresponding to nine days of Repentance, and the Day of Atonement completes it and makes ten days.
Zohar, Chayei Sara 5:2
The hundred forms a unit because the Holy One is united with the highest and most mysterious by the secret of the hundred benedictions pronounced each day. Similarly the number twenty symbolises the unity of the Thought with the Jubilee. Hence the singular shanah (year).
Zohar, Shemot 13:37
On that day the Messiah will begin to gather the captives from one end of the world to the other: “If any of thine be driven out unto the utmost parts of heaven, from thence will the Lord thy God gather thee” (Deut. 30, 4). From that day on the Holy One will perform for Israel all the signs and wonders which He performed for them in Egypt: “As in the days of thy coming out of the land of Egypt, will I show unto him wonders” (Micah 7, 16).
Zohar, Ki Teitzei 1:23
Where is the evil name you brought upon her? After {Malchut} was given to Israel, whoever brings out an evil name on Israel is as one who brings out an evil name on {Malchut}. And the evil name was in what you said to the Holy One, blessed be He, "Hashem, why does Your wrath burn against Your people" (Exodus 32:11), and the Holy One, blessed be He, said, 'because you spoke ill on Israel when they made the golden calf'. "Go, get you down; for your people have become corrupt" (Ibid. 7), who are certainly the mixed multitudes whom you converted and who made the golden calf. And therefore, "because he has brought out an evil name upon a virgin of Yisrael," "she shall be his wife".
Zohar, Bereshit 13:1
In the same manner that Moses and Aaron - are connected (to Samuel) so are Jacob and Moses connected to Joseph. Jacob was the owner of the house. When Jacob passed away, Moses gained control over the house during his lifetime. Joseph was righteous because of Jacob and Moses.
Zohar, Lech Lecha 10:23
As the adversary leaves the soul and the body is purified from that defilement, the Holy One, blessed be He, immediately takes up residence beside him, and he inherits the upper and lower portion and is delighted among the righteous. While that cursed one, referring to Lot, is among the wicked and they sin together with him until finally they cannot be redeemed from their sins.
Zohar, Bereshit 6:18
Even after the separation between the waters, the discord did not cease till the third day, when peace was restored and everything was settled in its place. It is on account of this strife, necessary as it was for the existence of the world, that the phrase “that it was good” is not applied to the work of the second day, because it was not completed. So long as the upper and lower waters were commingled, there was no production in the world: this could only be when they were separated and made distinct. They then produced,
Zohar, Mishpatim 3:87
Now this is the way of the Torah. At first, when she begins to reveal herself to a man, she makes signs to him. Should he understand, well and good, but if not, then she sends for him and calls him “simpleton”, saying to her messengers: “Tell that simpleton to come here and converse with me”, as it is written: “Whoso is a simpleton let him turn in hither” (Prov. 9, 4). When he comes to her she begins to speak to him, first from behind the curtain which she has spread for him about her words suitable to his mode of understanding, so that he may progress little by little. This is called “Derasha” (Talmudic casuistry, namely the derivation of the traditional laws and usages from the letter of Scripture).
Zohar, Tazria 4:1
R. Abba said: ‘They were all secreted in Wisdom, and they did not issue into being save by certain paths alongside of Understanding (Binah), whence they become firmly established.
Zohar, Toldot 7:4
"And Jacob cooked pottage." In the name of Rabbi Acha, Rabbi Ba said that the nature of the world never changes. Come and behold, it is written, "And Jacob cooked pottage (Heb. נָזִיד)," as in the verse "they dealt (Heb. זָדוּ)" (Shemot 18:11), which was translated into Aramaic as "they thought." It means that the heart thinks of and contemplates Torah, which represents the knowledge of its Creator. Thus, it is written, "and Esau came from the field, and he was faint" (Beresheet 25:29). It is the nature of the liver to go out hunting and swallow with its mouth. If it does not find any prey, it becomes tired and says to the heart, 'Before you think of the words of Torah, think of eating and drinking to nourish your body.' This is the meaning of the verse, "and Esau said to Jacob 'Give me to swallow, I pray you, of that red pottage,'" for it is my way to swallow the blood and transmit it to the other parts; "for I am faint," without food and drink. And the heart replies, 'Give me the first and choicest of whatever you swallow, give me your birthright,' this is the meaning of "Sell me this day your birthright" (Ibid. 31). That is, swear by your desire. As the heart contemplates food, the liver swallows. If it were not for the heart, longing and thinking about food, the liver and other organs would not be able to swallow. As Rabbi Yosi said, This is the way of slaves, who do not to eat before their master.
Zohar, Bereshit 8:23
In the account of this (third) day it is written twice “that it was good”, the reason being that this day became intermediary between two opposing sides, and removed discord. It said to this side “good”, and to the other side “good”, and reconciled the two. Hence we find twice written in the account of it, “and he said”. Connected with this day is the secret of the name of four letters engraved and inscribed, which can be made into twelve (by permutations), corresponding to the four images on the four sides inscribed on the holy throne.
Zohar, Miketz 6:8
and that as the body goes on developing, so is the spirit granted increased strength and energy.’
Zohar, Lech Lecha 18:9
The truth is that he was referring to the grade with which he was endowed. Similarly he said Give thy strength to thy servant (Ibid.). The word “strength” refers to the supernal Force (Geburah), as in the verse “And he gave strength to his king” (Is. 2, 19). The word “king”, used thus without qualification, refers to the Messiah, as also does the word “servant” in this passage.
Zohar, Bereshit 2:7
That point sowed in the palace certain three vowel-points, holem, shureq, and hireq, which combined with one another and formed one entity, to wit, the Voice which issued through their union. When this Voice issued, there issued with it its mate which comprises all the letters; hence it is written Eth hashammaim (the heavens), to wit, the Voice and its mate. This Voice, indicated by the word “heaven”, is the second Ehyeh of the sacred name, the Zohar which includes all letters and colours, in this manner.
Zohar, Miketz 5:18
Alternatively, “by thy strength” alludes to the wife mentioned above, she being a source of strength both for this world and the world to come. It thus behoves man to possess himself of that power in this world so as to be fortified by it in the next world;
Zohar, Bamidbar 5:2
It is therefore incumbent upon man to make haste and meet the Tree of Death and deposit his soul with it, as a man deposits a pledge with his creditor. For, although the debt exceeds the value of the pledge, yet the creditor does not distrain on him because he has the pledge, but otherwise he will exact his debt.
Zohar, Vaera 9:6
In fact, Phineas is mentioned here because at first the Holy One, foreseeing that Aaron’s two sons would impair the Covenant, did not desire to join Aaron with Moses in his mission, but then seeing that Phineas would restore the Covenant and repair the mischief caused by them, considered him to be after all worthy, as it is written concerning him: “These are that Aaron” (v. 26), meaning, “it is the same (worthy) Aaron”.
Zohar, Introduction 5:4
R. Simeon said: ‘We will go on to expound the conclusion of the verse, viz. He who bringeth forth by number their host (Is. 40, 26). There are two grades which have to be distinguished, one of Mah and one of Mi-one of the higher and the other of the lower sphere. The higher is singled out here in the words, “He who bringeth forth by number their host”. “He who” expresses something definite and absolute, a being universally recognized and without equal. (Corresponding to this is the expression “He who bringeth forth bread from the earth”: here also “He who” implies the universally acknowledged one, though here visualised as the lower grade; the two, however, are one.) “By number”: six hundred thousand are they, and they have in turn produced according to their kinds beyond all number.
Zohar, Lech Lecha 15:10
Similarly, too, if the Holy Land had not been first given to Canaan to rule over, it would not have become the lot and portion of the Holy One, blessed be He. In all these facts the same mystical purpose is to be observed.’
Zohar, Vayakhel 13:5
That point, again, is hidden during the six days, but at the entrance of the Sabbath it rises on high, where it is decorated and becomes unified with the whole cycle of days, all of whom become absorbed by it.
Zohar, Shmini 7:1
He thereupon discoursed on the verse: “And God created the great sea-monsters,” etc. (Gen. 1, 21). He said: ‘The name Elohim is usually applied to the place of judgement, but here it is applied to the most high place from which judgements issue, for although it is intrinsically a place of Mercy, yet judgements issue from it and depend upon it.
Zohar, Vayishlach 2:17
Balaam said in effect to Balak: “How can anyone prevail against them, seeing that all the divinations and sorceries residing in our crowns derive their potency from the flashing of the supernal sovereignty, which is attached to them, as it is written: ‘The Lord his God is with them, and the shouting for the King is among them” (Ibid. 21).’
Zohar, Bereshit 6:22
Herein is the mystery of the seven names borne by the Gehinnom as well as by the “evil tempter” (yetser-hara’); and from this source impurity has been propagated in many grades through the universe. All this proceeds from the mystic power of the left, which dispenses good and evil, thereby rendering the world habitable. Here we have the engraven Name of eighteen letters, which presides over the gentle and beneficent rains for the well-being of the world.
Zohar, Introduction 12:7
At this point the driver who was following them interposed with the question: ‘What is meant by “And ye shall reverence my sanctuary” (Ibid.)? R. Abba replied: ‘This designates the sanctity of the Sabbath.’ ‘What then,’ he said, ‘is the sanctity of the Sabbath?’ ‘It is the sanctity which was conferred upon it from above.’ ‘If that is so’ (argued the stranger) ‘thou makest the Sabbath to possess no sanctity of its own but only such as rests on it from above.’ ‘It is indeed so’ (said R. Abba), ‘as it is written, “And call the Sabbath a delight, and the holy of the Lord honourable” (Is. 58, 13), where the “Sabbath” and the “holy of the Lord” are mentioned each separately.’ ‘What, then, is the “holy of the Lord”?’ ‘It is the holiness which descends from above to rest on it.’ ‘But’ (argued the stranger) ‘if the holiness emanating from on high is called “honourable”, evidently the Sabbath itself is not so called, and yet it is written, “And thou shalt honour it” (Ibid.).’ Said R. Eleazar to R. Abba, ‘Cease arguing with that man, for he seems to know some mystery of which we are ignorant.’ They then said to him: ‘Say what thou hast to say.’
Zohar, Mishpatim 3:246
Old man, old man, thou hast no strength, thy power is fled! What wilt thou do? Thou didst think that there would be none to pursue thee, and now, alas, this verse springs out from its ambush, leaping after thee like a gazelle in the field with thirteen bounds1i.e. the thirteen words in the verse. till it overtake thee. What wilt thou do, old man? Nay, be not downcast..Now must thou gather up thy strength, for until this day thou wert in very deed a mighty warrior. Old man, old man, remember that day of snow, when the beans of wisdom were sown, and mighty men. fought against thee, and thou didst prevail single-handed over thirteen men of might, each one of whom could slay a lion before breakfast.
Zohar, Shemot 13:12
The Garden is encompassed with multitudes of saints who look to the Messiah as their leader, along with many hosts and bands of the souls of the righteous there. On New Moons, festivals, and Sabbaths, he enters that place, in order to find joyous delight in those secret palaces.
Zohar, Balak 8:12
What did he do therefore? He took a little poison and smeared it round the edge of the phial. He then called his servants and said to them: You are faithful servants, do you want to try that drug? They said: Let us see what it is. They just took a taste, and they had scarcely smelt it when they came near dying. They said to themselves: If he gives this poison to his son, he will certainly die, and we shall inherit our master. They said to him: Master, this medicine is fitted only for your son. We remit to you the reward of our labour, which you can give to him as a present so that he may take the medicine.
Zohar, Lech Lecha 10:6
Thus Abram proceeded from grade to grade until he reached his own rightful grade, as it is written, “And Abram journeyed, going on still toward the South”, the South (typifying wisdom) being the allotted portion of Abram, and there he finally fixed himself.
Zohar, Mishpatim 3:186
But should he not be found worthy to procreate even after the Jubilee, he is made as though he were not, having been mercifully returned to this world and yet refusing the opportunity of reparation which was offered to him: “If he came by himself (be-gapo), he shall go out by himself (v. 8), meaning: “If he enters this world single, without. offspring, not having previously desired the engendering of children, and even now leaving this world single, he departs even as a stone which is thrown from a sling, until it reaches the place which is called “the mighty rock”, into which he enters. As soon as he is there, the breath of him who is the Single one (Samael), who had to be separated from his feminine counterpart (Lilith), and who walks after the manner of a serpent, breathes on him, and straightway he leaves that mighty rock and, wandering lonely forth, begins to roam the world until he shall find a “redeemer” through whose agency he can return to this earth.
Zohar, Balak 6:13
Said R. Judah: ‘Happy is our lot, for never till this moment have I heard these things. Assuredly I say that this is no son of man.’
Zohar, Terumah 11:3
By our evening prayers we provide Her with a bed; by our hymns of praise and by reciting the section of the sacrifice in the morning we provide Her with a table. By the morning prayers, which are said sitting, and with the proclamation of the Divine Unity (the Shema), we provide Her with a stool; and by means of those prayers which must be said standing (‘Amidah) and of the Kaddish and Kedushah prayers and benedictions we provide Her with a candlestick.
Zohar, Bereshit 8:15
In virtue of all this the Holy One, blessed be He, is called the Great, Mighty, and Tremendous God, since these names are engraved above on the supernal chariot which is comprised in the four letters of the Tetragrammaton, which is the name that comprises all. These likenesses are engraved on the throne, and the throne is decorated with them, one to the right, one to the left, one in front, and one behind, corresponding to the four quarters of the world.
Zohar, Yitro 5:4
A man whose hair is black and extremely glossy will succeed in all his doings, particularly in secular matters such as commerce, for instance. He is generous. But he prospers only as an individual; anyone associating himself with him will also have success, but not for long. He is also under the letter Zain.
Zohar, Ki Teitzei 1:21
Since they brought it on you and did good things for you, you have suffered for their sakes many troubles so that Messiah the son of Joseph shall not be killed, of whom it says, "the face of an ox on the left side" (Ezekiel 1:10), who is a descendant of Joseph, of whom it says, "The firstling of his herd, grandeur is his" (Deuteronomy 33:17). That is because he and his descendants shall not be violated among the heathen nations because of the sin of Jeroboam who worshiped idols, for which he and his seed were to be violated among the idol worshiping nations. For Jeroboam the son of Nevat is a descendant of Joseph and it is because of him that it says of you, "But he was wounded because of our transgressions and by his injury we are healed" (Isaiah 53:5).
Zohar, Emor 14:1
WHEN A BULLOCK OR A SHEEP OR A GOAT IS BROUGHT FORTH, THEN IT SHALL BE SEVEN DAYS UNDER THE DAM. R. Jose said: ‘It is written, “Man and beast thou preservest, O Lord” (Ps. 36, 7): that is to say, in mercy God preserves both in equal measure.
Zohar, Pekudei 5:10
AND BEZALEL, THE SON OF URI, THE SON OF HUR. Tradition tells us that it was the Holy Spirit who made this announcement in the presence of Israel, proclaiming: “And Bezalel, the son of Uri, the son of Hur, of the tribe of Judah, made all that the Lord commanded Moses.” AND WITH HIM WAS OHOLIAB, THE SON OF AHISAMACH. From the expression, “and with him (‘itto)”, we learn that Oholiab never performed any work by himself, but always in association with Bezalel. Hence the words, “and with him”, which proves that the left is always embraced within the right.
Zohar, Shmini 3:4
Said R. Eleazar: ‘How does God use such Israelites and idolaters as His agents?’ ‘Has not your father told you?’ said R. Phineas. ‘I have never yet asked him,’ he replied.
Zohar, Vayakhel 5:4
(Observe that Scripture here mentions gold before silver, the reason being that this is the scale of values here below; but when it enumerates according to the scale of values in the Heavenly Chariot, Scripture commences from the right and proceeds to the left. So we find it written: “Mine is the silver, and Mine the gold” (Haggai 2, 8), first silver and then gold, but here below the left comes first and then the right, as it is written, “gold, and silver, and brass”.)
Zohar, Vayera 1:6
Then once more “the blossoms appeared in the earth”, and all the powers of the earth were restored and displayed themselves. “The time of pruning (zamir) came”, i.e. God told Abraham to circumcise himself. When at length the covenant existed in Abraham through the circumcision, then all this verse was fulfilled in him, the world was firmly established, and the word of the Lord came to him openly: hence it is written, AND THE LORD APPEARED UNTO HIM.
Zohar, Achrei Mot 10:1
R. Eleazar thereupon arose and began with the text: “And the Lord spoke unto Moses after the death of the two sons of Aaron” (Lev. 16, 1). ‘This verse’, he said, ‘seems superfluous, seeing that the text proceeds, “And the Lord said to Moses, speak unto Aaron thy brother”, which should properly be the beginning of the section.
Zohar, Lech Lecha 15:6
Said R. Simeon: ‘Observe that these words have an inner meaning, and indicate to us that Abram went down to the “lower degrees” in Egypt, and probed them to the bottom, but clave not to them and returned unto his Master.
Zohar, Terumah 16:12
“Knowledge” designates the mystery of the heavens: as the heavens have six sides, so also the generations which they bring into life in their likeness. Thus “day unto day” is included in a supernal sphere called “Word” (omer), and “night unto night” in the mystery of the Male, who gives light to her and whose name is “Knowledge”.
Zohar, Bereshit 2:3
This chamber is the brightness from which all ten sayings were created, according to the secret meaning of the expansion of the point from that hidden brightness. Thus, if the word "created" applies to it, no wonder it is written, "And Elohim created man in his own image"
Zohar, Bereshit 12:5
A second light is that which fades away at eventide, to restore which was the object of Isaac’s prayer, as it is written, “Isaac went forth into the field to meditate at eventide” (Gen. 24, 63).
Zohar, Vaetchanan 2:3
When the morning comes, a man should cleanse himself and gird on his weapons1i.e. fringes and phylacteries. to pay suit to the Holy King. For in the night he paid suit to the Matrona, and now he should come with the Matrona to unite her with the King.