Zohar, Bamidbar 1:19

When that light will awaken, the whole will be one common fellowship, under the reign of universal love and universal peace. There will be peace in heaven and peace on earth. So Scripture says: “Peace be within thy walls, and prosperity within thy palaces” (Ps. 122, 7).

Zohar, Vayeshev 5:8

and who was, as we read further, the elder of his house, the same who is alluded to in the text: “I have been young, and now am old” (Ps. 37, 25). “That ruled over all that he had”; this applies to the same Metatron by reason of his displaying the three colours, green, white, and red.

Zohar, Vayakhel 3:14

R. Simeon called attention to the verse: “And the Lord said unto Noah: Come thou and all thy house into the ark” (Gen. 7, 1). ‘This verse’, he said, ‘has already been explained. But observe this. Could not the Holy One, blessed be He, have preserved Noah in some other way, as by putting him in some spot where the flood could not reach, in the same way as we read, in connection with Gideon, that “it was dry upon the fleece only” (Judges 6, 40); or even have preserved him in the Land of Israel, of which it is written, “nor was it rained upon in the day of indignation” (Ezek. 22, 24)?

Zohar, Miketz 4:23

So Scripture says: “For man also knoweth not his time; as the fishes that are taken in an evil net, and as the birds that are caught in the snare, even so are the sons of men snared in an evil time, when it falleth suddenly upon them” (Ibid. 9, 12). The expression “his time” (‘eth) refers to the ministering angel called “time”, who presides over each act a man performs, and is referred to in the statement “he hath made everything beautiful in its time”. Hence they are “as the birds that are caught in the snare”. Happy, then, are those who exert themselves in the study of the Torah and are intimate with the ways and paths of the Torah of the Most High King so as to follow the true way.’

Zohar, Mishpatim 3:163

Obed remedied himself because he came out from the evil field in which were bad cisterns. Then came Jesse, his son, who improved and hoed round that tree and digged up that which was evil and that which was bitter likewise..This is a mystery of mysteries, and I know not with certainty whether or no to reveal it. Yet say on, old man! Yea, I shall certainly speak, if only in order that these two who shall hear me should be made fully cognizant of the other transmigrations of the souls of men. Now, Obed, as I have said, hoed round the root of the tree, so improving it somewhat; and yet, when King David came, he was left only with the lower, feminine tree, and had to receive life from another tree. Now, if he for whom the way was so well prepared had to develop thus, how much more so ordinary persons who undergo transmigration!

Zohar, Miketz 5:8

It is then written: AND JOSEPH WENT OUT FROM THE PRESENCE OF PHARAOH, AND WENT THROUGHOUT ALL THE LAND OF EGYPT. R. Hizkiah said that he went through the land of Egypt to have his rule proclaimed, and also to collect the corn of the various districts. R. Eleazar said that he collected the corn to prevent it from rotting.

Zohar, Balak 15:10

We have learnt that when a man has sincerely prayed in these four styles, God is pleased and stretches forth His right hand over him when he comes to the third servant, and says of him, “Thou art my servant”. Assuredly the prayer of such a man shall never return unanswered.’ R. Abba came and kissed him.

Zohar, Bechukotai 1:8

Because Balaam was more powerful with his mouth than all diviners and in the observation of the great Serpent, therefore Balak wished to combine his own sorcery with his divination.

Zohar, Introduction 6:3

The Shin then came to the fore and pleaded: O Lord of the world, may it please Thee to begin with me the world, seeing that I am the initial letter of Thy name ShaDDaI (Almighty), and it is most fitting to create the world through that Holy Name. Said He in reply: Thou art worthy, thou art good, thou art true, but I may not begin through thee the creation of the world, since thou formest part of the group of letters expressing forgery, ShekeR (falsehood), which is not able to exist unless the Koph and Resh draw thee into their company.

Zohar, Vayikra 8:1

The term “man” (adam) excludes one who is not married, his offering being no offering and blessings not resting on him, either above or below. For he is deficient and is called “blemished”, and nothing blemished may approach the altar.

Zohar, Shemot 11:12

And what does the punishment consist in? He has to pass through the Fiery Stream, and then his power vanishes. Straightway it is proclaimed above, and the proclamation resounds in all the heavens and reaches the ears of those who have dominion over this world. From them it issues and traverses the world, until it reaches birds and little children and simpleminded folk.’

Zohar, Vayigash 3:3

as they feared lest they might kill or be killed, and all on account of Benjamin.’1The first three lines of the Hebrew text do not appear in the translation.

Zohar, Vayishlach 9:4

R. Jose said: ‘It is written: “For thou hast smitten all my enemies upon the cheek, thou hast broken the teeth of the wicked” (Ps. 3, 8), and there is a tradition which reads here shirbabtha (thou hast lengthened) instead of shibbartha (thou hast broken), to indicate that Esau’s teeth were suddenly lengthened to prevent him from biting.’ We read further: AND THEY WEPT ; both the one and the other with good cause, as the companions have expounded.

Zohar, Pekudei 1:1

THESE ARE THE ACCOUNTS OF THE TABERNACLE, EVEN THE TABERNACLE OF THE TESTIMONY, AS THEY WERE RENDERED ACCORDING TO THE COMMANDMENT OF MOSES, ETC. R. Hiya, in this connection, quoted the verse: “All the rivers run into the sea, yet the sea is not full” (Eccles. 1, 7). ‘Esoterically speaking’, he said, ‘all the rivers here allude to the sacred brooks and springs which, when filled, pour forth to supply the great ocean. This in turn, when so filled, flows over and affords drink to all the “beasts of the field”.

Zohar, Vayeshev 6:4

Hence: “Come, my people, enter into thy chambers, and shut thy doors about thee”, so as not to be exposed to the destroying angel; “hide thyself for a little moment”, until the indignation be overpast, as after the moment of judgement is passed the destroying angel has no more power to harm.

Zohar, Introduction 14:5

“The glory of El” (God) signifies the glory of the bride which is called El (God), as it is written “and El (God) hath indignation every day” (Ps. 7, 12); all the days of the year it is called El (God), but now when she enters under the bridal canopy it is called Glory. It is also at the same time still called El (God), signifying glory on glory, splendour on splendour, and dominion on dominion.

Zohar, Noach 7:4

R. Eleazar said: ‘Even then it was the Holy One, blessed be He, Himself, the term “angel” here having the same meaning, as in the passages “the angel who redeemed me” (Gen. 48, 16), and the angel of God removed (Ex. 14, 19). Be it for good or for ill, the Holy One, blessed be He, always has sway over it personally. For good, so that it should not be delivered into the hands of the “higher chieftains”, and so that all the inhabitants of the world should be ashamed of their wicked deeds; for ill, so that the nations should not have the gratification of ruling over it.

Zohar, Miketz 9:11

But there is an inward meaning therein.’ The Judean then cited the verse: “And he put him into the Garden of Eden to dress it and keep it” (Gen. 2, 15). ‘This sentence, as has been explained,’ he said, ‘contains an allusion to the sacrifices, the object of the verb “to dress” being the higher King, and of “to keep” the lower King, the one embracing the upper world, the other the lower world, the one esoterically referred to in “remember”, the other in “observe”1An allusion to the two variants, “remember,” and “observe”, in the text of the fourth Commandment, in Exodus and Deuteronomy.

Zohar, Nasso 5:12

“the water of bitterness that causes the curse”. This refers to the Divine Name when it is in Rigour, and for this reason the waters of the sea are bitter.

Zohar, Beshalach 7:10

Said R. Jose: ‘What of the verse: “And TETRAGRAMMATON will come out and fight against those nations” (Zech. 14, 3)?’ R. Judah replied: ‘There also mercy will be shown in that God will allow them to die without suffering. In fact, this Name always signifies judgement in mercy,

Zohar, Yitro 7:3

His eyebrows are long, slanting downward. In the midst of these several colours of the eye are sundry fine red veins, which are called the “small letters” of the eyes, because, when the colours shine, their light causes the letters to be revealed in those veins to the initiated, these veins being formed in the shape of the letter Samech when it contains the letter He’.

Zohar, Yitro 1:42

as even in a field of straw there are some grains of wheat, save only certain minor powers of special shamelessness and uncleanness. And it is this little spot of light which Balaam saw.

Zohar, Lech Lecha 17:11

Thenceforth Abram was acquainted with the higher Wisdom and clung to God and became the right hand of the world. Hence it says AND ABRAM WAS VERY RICH IN CATTLE, IN SILVER, AND IN GOLD: “very rich”, from the side of the East; “in cattle”, from the side of the West; “in silver”, from the side of the South; “in gold”, from the side of the North.’

Zohar, Vayeshev 8:3

The proof that the Shekinah accompanied the brethren is the verse of the Psalms which speaks of “the tribes of the Lord, a testimony unto Israel” (Ps. 122, 4), a title which shows that they were all of them righteous and devout, constituting the support of the whole world, both on high and below.’

Zohar, Balak 15:7

Next a man should place himself among those who are ready to sacrifice themselves for the sanctification of God’s Name, by reciting with proper devotion the formula of the unity, “Hear, O Israel”.

Zohar, Pekudei 4:1

THESE ARE THE ACCOUNTS OF THE TABERNACLE, EVEN THE TABERNACLE OF THE TESTIMONY, AS THEY WERE RENDERED ACCORDING TO THE COMMANDMENT OF MOSES. R. Simeon discoursed here on the verse: “In the beginning God created the heaven and the earth” (Gen. 1, 1). ‘This verse’, he said, ‘has been already expounded from various aspects.

Zohar, Pekudei 4:14

We read further: THROUGH THE SERVICE OF THE LEVITES. The inner significance of this is supplied by the passage: “But the Levite shall serve Hu (lit. He)” (Num. 18, 23), which is an emblem of the Holy Name. Therein is enclosed the mystery of the Divine Name, which is characterized by “He” (hu), and not “Thou” (atthah). The Tabernacle is thus fitly identified with the “service of the Levites”. Or we may also say that the Tabernacle is the “service of the Levites”, inasmuch as they carried it on their shoulders from place to place, as Scripture says: “But unto the sons of Kehath he gave none, because the service of the holy things belonged unto them: they bore them upon their shoulders” (Num. 7, 9).

Zohar, Bereshit 2:4

The brightness, which is Arich Anpin, is the secret of the Beginning, because its name is the first of all. The Holy Name Eheyeh is engraved upon the sides of Arich Anpin. The name Elohim is engraved on the crown. And this is the secret of Asher, which is a concealed chamber, and is the beginning of the revelation of the secret of the Beginning. The word Asher consists of the same letters as Rosh (Eng. 'head') but in reverse order, as the letter Resh which is the first letter in Rosh is the last letter in Asher. This shows that it is the Rosh that came out of resheet (Eng. 'beginning'), which is Arich Anpin. Therefore, it emerged from the aspect of the head and was formed as a headless body.

Zohar, Balak 6:58

The boy then said: ‘Bread and wine are the essence of the meal, all the rest being subsidiary. The Torah is begging of you, saying: “Come, eat ye of my bread and drink of the wine I have mingled” (Prov. 9, 5). Since the Torah calls you, you must obey her behest.’ They said: ‘That is assuredly so.’ So they sat and ate and rejoiced with him. After they had finished eating they still lingered at the table,

Zohar, Vayigash 2:11

but it cannot exist permanently save with the help of ruah, which abides between fire and water.

Zohar, Introduction 11:2

Our teachers have told us that at the moment when a man expounds something new in the Torah, his utterance ascends before the Holy One, blessed be He, and He takes it up and kisses it and crowns it with seventy crowns of graven and inscribed letters. When a new idea is formulated in the field of the esoteric wisdom, it ascends and rests on the head of the “Zaddik, the life of the universe”, and then it flies off and traverses seventy thousand worlds until it ascends to the “Ancient of Days”. And inasmuch as all the words of the “Ancient of Days” are words of wisdom comprising sublime and hidden mysteries,

Zohar, Vayakhel 12:5

At this point R. Isaac quoted the verse: “And I looked, and, behold, a stormy wind came out of the north, a great cloud, with a fire flashing up, so that a brightness was round about it; and out of the midst thereof as the form of electrum (hashmal), out of the midst of the fire” (Ezek. 1, 4). ‘Ezekiel’, he said, ‘saw this vision with a completeness which is only possible when the above-mentioned star is in the ascendant. The “stormy wind” has been explained as being a reference to the storm that came to subdue the whole world before the wicked Nebuchadnezzar. But in reality the “stormy wind” is identical with the star that swallowed up the other seventy stars; and it is the same “stormy wind” that Elijah saw “rending the mountains and breaking in pieces the rocks” (1 Kings 19, 11); it is, moreover, the force that continually protects the inward part as the membrane protects the brain.

Zohar, Noach 9:4

R. Judah further asked, “Why did the Holy One, blessed be He, punish the world with water, and not with fire or any other element?’ R. Simeon replied: ‘There is a mystical reason, based on the fact that they “corrupted their ways”. As their sin consisted in not allowing the upper and lower waters to meet in conjunction, as they ought,

Zohar, Miketz 6:13

The “ways” are those mentioned in the passage, “who maketh a way in the sea” (Is. 43, 16). For the term “way” everywhere in Scripture denotes an open road, accessible to all. So the words “her ways are ways of pleasantness” allude to those ways which our patriarchs opened up and traversed on the great ocean, and which ramify in all directions to all quarters of the world;

Zohar, Beshalach 15:5

Then the spirit descended in one of the boats that sail on the great Sea, and received him in order to train him for sovereignty, and gave him, Moses, weapons with which to vanquish and punish Pharaoh and his whole land.

Zohar, Beshalach 5:1

AND HE TOOK SIX HUNDRED CHOSEN CHARIOTS. R. Jose said that this number corresponded to the number of the Israelites who went on foot-six hundred thousand footmen (EX. 12, 37). The “chosen chariots” were meant as a counterpart to the fighting men, who formed the flower of Israel, while “all the chariots of Egypt” corresponded to the “little ones” of the Israelites. Pharaoh acted entirely on the advice of his sorcerers and magicians. The word “warriors” (shalishim, from shelishi, third) signifies that every chariot contained three warriors, and this was planned with a deep purpose, that they might correspond to the Supernal grades (Sephiroth), which also go in threes (viz. right, left, and intermediary). According to R. Isaac, however, shalishim means simply “supervisors”, as in the Aramaic translation (Targum).

Zohar, Vayakhel 12:13

To resume. On the sixth day, when the evening approaches, that blazing fire we have mentioned plunges into the midst of the colours. It is then that Israel here below prepare themselves for the Sabbath, arrange their meals, and lay their tables, each one according to his means. Then a tongue of fire emerges and strikes against that flame, so that both of them are hurled down into the cavern of the great abyss. There they remain imprisoned.

Zohar, Yitro 8:12

On his face are three veins, one on the right, one going up to the bridge of the nose, and a third which is joined thereto and branches downward from them. These veins form the shapes of the letters which are traced upon his face. They usually stand out prominently and quiver, but when he is penitent and gradually becomes accustomed to walking in the way of truth they subside.

Zohar, Lech Lecha 20:12

What is the point of all this? It is that just as, in the case of Jonah, the Shekinah did not reveal itself save in the fitting place, so in the case of Abram it did not reveal itself save when he was in fitting company. For from the day when Lot made up his mind to become a renegade, the Holy Spirit departed from Abram; but when Lot left him, straightway the Holy Spirit rested upon him: so it is written, AND THE LORD SAID UNTO ABRAM AFTER THAT LOT WAS SEPARATED FROM HIM.

Zohar, Vayakhel 12:6

It is called “stormy wind” because it shakes the upper world and the lower worlds; it “came out of the north”, from the side of which it is said, “Out of the north the evil shall break forth” (Jer. 1, 16), for many other sinister forces were united within that “stormy wind”; hence its origin was the north.

Zohar, Introduction 5:3

Other letters, too, Israel drew from on high to that place. Thus it says: “These (Eleh) I remember” (Ps. 42, 5), i.e., I make mention with my mouth and I pour out my tears, and thus “I make them (the letters) flit” from on high “unto the house of Elohim” (Ibid.) to be Elohim (God) after his form. And with what? “With the voice of song and praise and amidst a festive throng” (Ibid.).’ Said R. Eleazar, ‘My keeping silence was the means of building the sanctuary above and the sanctuary below. Verily “speech is worth a sela, silence two”. Speech is worth a sela, namely, my exposition and remarks on the subject; but silence is worth two, since through my silence two worlds were built together.’

Zohar, Bereshit 10:8

The fourth day was “rejected of the builders”, because on it this luminary degraded itself and abated its radiance, and the outer shells were reinforced. All those radiating lights are suspended in that firmament of the heaven, that by them the throne of David may be established.

Zohar, Vayishlach 6:7

but as soon as the blackness of the dawn passed the light came on and Jacob’s power increased; for his time had then arrived to come into the light, as it is written: “And the sun rose upon him as he passed over Peniel.

Zohar, Vayera 3:7

Rabbi Eliezer felt confined. He raised both his arms and laid them on his heart. He said, Woe to the world. The upper world has again concealed and hidden all light and illumination from the lower. Woe to my two arms. Woe to the two parts of the Torah, as you shall be forgotten by the world on this day. Rabbi Yitzchak said, During the entire lifetime of Rabbi Eliezer, the Halachah would 'shine from his mouth' as on the day it was given on mount Sinai.

Zohar, Mishpatim 3:4

So they called the carrier and he came to them. The first thing the old man said was: ‘Now the two have become three, and the three one!’ Said R. Jose: ‘Did I not tell thee that he only talks nonsense?’ The old man seated himself and said:

Zohar, Introduction 10:6

Who among you laboured to turn darkness into light and bitter into sweet before you entered here? Who among you awaited every day the light that shall break forth what time the King shall visit his beloved gazelle, when He will be glorified and called King by all the kings of the world? He who did not thus wait every day in the world below will have no share here.’

Zohar, Beshalach 15:8

Said R. Abba: I have examined all the songs which Israel sang unto the Holy One, and I find that all of them began with “then” (az) (Cf Jos. 10, 12; I Kings 8, 12; Num. 21, 17.) The reason for this is that

Zohar, Vayakhel 11:24

And when the prayer mounts up there that ray descends and bows down before it. Then the chief of that heaven, after bowing down to the prayer, strikes with the ray of light against a mighty rock that is placed in the centre of that heaven, and there emerge from it three hundred and seventy-five legions that have been confined within it since the day the Torah came down to earth. They were so confined because they endeavoured to prevent the Torah descending on earth, and God rebuked and shut them up in the interior of that rock, whence they do not emerge save at the time when prayer ascends. They then break forth into song, chanting: “O Lord, our Lord, how glorious is thy name… above the heavens” (Ps. 8, 2). They then bow to the prayer, after which it is crowned with supernal crowns and mounts up into the fourth heaven.

Zohar, Lech Lecha 10:7

AND THERE WAS A FAMINE IN THE LAND: because up to now the power in charge of the land had not endowed the land with strength to produce food, since as yet it (the land) had not attained its complete development.

Zohar, Miketz 6:11

R. Hizkiah then began to hold forth on the verse: Her ways are ways of pleasantness, and all her paths are peace (Prov. 3, 17). ‘These ways’, he said, ‘are the ways and paths of the Torah, as whoever walks in them is invested by the Holy One, blessed be He, with the grace of the Divine Presence as his constant accompaniment, and whoever follows her paths enjoys peace on high and below, peace in this world and in the world to come.’

Zohar

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