Zohar, Introduction 14:15

[R. Simeon resumed:] ‘The words “And the firmament showeth his handiwork” (Ps. 19, 2) are an allusion to the companions who kept the bride company and are the custodians of her covenant. Every one of them He telleth and inscribeth. The “firmament” here mentioned is that one wherein are the sun, the moon, the stars, and constellations, and which constitutes the Recording Book. He telleth and inscribeth every one of them as denizens of the heavenly Palace, whose desires shall always be accomplished.

Zohar, Bereshit 12:6

A third light is that which combines these other two, and shines for healing, and it is hinted at in the verse which says of Jacob that “the sun rose upon him, etc.” (Gen. 32, 32). Of a surety it was after he had attained the degree of “eventide”. From this point he was “halting on his thigh”, i.e. he attained imperfectly to the conception of the “strength (Nezah) of Israel”.

Zohar, Vayakhel 11:11

The letters, then, of the Name fly upwards with the prayer-utterance, in company with the chief who holds the keys of the ether, and all the other chiefs, until heaven is reached, where the prayer is taken in charge by another chief to carry it still higher.

Zohar, Vaera 3:16

for the earthy, when it generated in the power of the three upper elements, brought forth four streams, where precious stones are found. These precious stones are twelve in number, distributed in all the four cardinal directions, and corresponding to the twelve tribes of Israel: “And the stones shall be with the names of the children of Israel, twelve, according to their names” (Ex. 28, 21).

Zohar, Noach 13:2

The term laisha is akin to the term laish in “the lion (laish) perisheth for lack of prey” (Job 4, 11). Why is the Community of Israel called “lion “? It might be in allusion to “the lion which is mighty among beasts” (Prov. 30, 30), or again to “the lion perisheth for lack of prey”. But indeed, the two aspects are combined in it. At one time it is laish (he lion), filled with the lower-world energy emanating from the higher-world energy; and then again it is reduced to the state of “a lion perishing for lack of prey”, when the rivers dry up and do not come to replenish her, at which time she is rather called laisha (lioness).

Zohar, Vayera 14:6

Hence R. Simeon says that the “it” here refers to the sentence of judgement, which demands execution day by day. This conforms with the tradition that for many years the sentence of judgement continued to demand reparation for the sale of Joseph by his brethren. Hence here also her cry went up for justice, and therefore it is written, “according to the cry of her”.

Zohar, Introduction 12:17

R. Eleazar pondered a little and said, ‘Thou art the son of the sacred lamp, thou art the son of the venerable Rab Hamnuna, thou art the son of the light of the Torah, and yet thou drivest behind us!’ They both wept together and they kissed him and went forward on their way. They further said to him, ‘May our master be pleased to let us know his name.’

Zohar, Vayikra 3:4

Note that those in the higher realm are bidden only to eat and not to drink. For he who already has a cask of wine needs something to eat with it, and since in that realm is the precious “wine of creation”, they are invited to eat, whereas those below who require liquid are invited to drink, for all shoots require to be watered from the deep stream.’

Zohar, Vayakhel 5:10

The term ” paros” (breaking) has also the significance of “spreading”, it being incumbent on the host to spread for the poor man a table-cloth for the bread and other food offered. Again, the term “paros”, in its significance of “breaking”, teaches that it is the proper thing to cut the bread for the poor man into slices, so that he should not feel ashamed, and that there should be no stinting: “thy bread”, says Scripture, thy emphatically, thine own property, but not that gotten by robbery or violence or theft; for, in that case, so far from its being a source of merit, it will be a reminder, woe to him! of his sins. Similarly, in our text it says: “Take ye from among you an offering”, from among you emphatically, but not from what has been gotten by violence, robbery or theft.’

Zohar, Shemot 13:41

Said R. Simeon: ‘Behold, I was moved a while ago to meditate on the mystery of the letters of the Holy Name, the mystery of His compassion over His children; but now it is fitting that I should reveal unto this generation something that no other man has been permitted to reveal. For the merit of this generation sustains the world until the Messiah shall appear.’ He then bade R. Eleazar his son and R. Abba to stand up, and they did so. R. Simeon then wept a second time, and said: ‘Alas! Who can endure to hear what I foresee! The exile will drag on; who shall be able to bear it! ‘

Zohar, Yitro 1:38

Jethro’s religious activity had to be continuous, and independent of the needs of the worshippers; for, in order that he might be able to use the power when he needed to do so, he had always to be connected with it. Balaam clung to his mediums of sorcery, as we have stated,

Zohar, Terumah 1:6

So not even Jacob could succeed in bringing perfect harmony into being between them. Other men, therefore (by marrying two sisters), will cause only enmity, separation and chaos, “removing the veil” from the hidden places in regard both to the world above and to the world below. “Who” and “This” are termed “sisters”, because they are united in love and sisterly affection. They are also called “mother and daughter”. And he who “uncovers their nakedness” shall find no portion in the world to come, nor any part in the Faith.’

Zohar, Balak 10:3

“I will exalt thee”: all together. “I will praise thy name”: in fitting manner, this being the known Name. “For thou hast done wonderful things,’: this is the secondary light with which is invested the hidden ancient primordial light, the supreme grade, the primordial Adam.

Zohar, Bereshit 19:10

It was through this small Hei, the Hei of Abraham, which is the letter Hei in BeHibar'am that Moses received assistance, and it is written of him: "That caused His glorious arm to go at the right hand of Moses" (Isaiah) 63:12). He took it from there (from among the kelipot) by the power of the letter Vav and brought it with him. Immediately, Yud-Hei rested on it and the vow was fulfilled: "For Yah has sworn by His throne (Heb. Kes, Caf-Samech) that Hashem will have war" (Shemot 17:16). What is "From generation to generation"? This is Moses, about whom it is written: "One generation passes away, and another generation comes..." (Kohelet 1:4). It has already been explained that one generation contains no fewer than 600,000. This refers to Moses, about whom it is said that one woman gave birth in Egypt to 600,000 in one belly (meaning Moshe, who equals 600,000 souls).

Zohar, Vayakhel 11:25

Then comes forth the sun and Shamshiel (=mighty sun or sun of God) the chief enters that heaven accompanied by three hundred and sixty-five legions called days of the solar year, and they all crown that prayer with crowns of sweet perfume of the Garden of Eden.

Zohar, Beshalach 7:5

On the Sabbath, however, the vibration must be caused entirely by religious acts and words, by the sanctification of the day.

Zohar, Vaetchanan 5:5

R. Jose said: ‘Why do we find here both “thou shalt not covet” and “thou shalt not desire״? Because they are two different grades. A man covets things which it is in his power to obtain (wrongfully), and through coveting he does try to obtain them. A man can desire things even if he sees no way of obtaining them.

Zohar, Terumah 15:6

This, to the pious, is the night of conjugal unions, when they are thus crowned with new souls and new additional holy spirits, for, being in a state of supernal holy tranquillity, they may then beget holy children.

Zohar, Balak 6:5

It is written: “And thou shalt make bars of acacia wood, five for the boards of the one side of the tabernacle, and five for the boards of the other side” (Ibid. 26, 26), and it is further written, “And the middle bar in the midst of the boards shall pass from end to end” (Ibid. 27). Now it must not be thought that this middle bar is not included in the five mentioned previously; it was one of the five, being the middle one with two on each side, symbolical of Moses, the most important of all, as the rest depended on it.

Zohar, Mishpatim 3:249

Our interpretation is that, if while he is still with this wife he prays daily to the Holy King, then he both begins and ends with supplication; and if he commences with prayer he shall be received with mercy. What does he say? “I love my Master, etc.” Then the Holy One, blessed be He, receives him because of his repentance and his prayers.

Zohar, Terumah 3:3

Why is the world below called “Mah”? Because, although the emergence of the Supernal becomes manifest in that last of all the grades to a greater degree than at any previous stage, it is still mysterious: “What seest thou?.What knowest thou?”

Zohar, Achrei Mot 9:4

As they went along he took as his text, “I am black but comely, O ye daughters of Jerusalem” (S.S. 1, 5). ‘The Community of Israel says to the Holy One, blessed be He: I am black in captivity but I am comely in religious practices, for although Israel are in exile they do not abandon these. “I am black like the tents of Kedar”, to wit, the sons of Keturah, whose faces are always swarthy, and yet I am like the curtains of Solomon, like the brightness of the skies.

Zohar, Tazria 9:5

5. Every person must bring an offering before the Holy One, blessed be He, with joy and the satisfaction of the heart, to elevate it beneath the divine presence of the Shekhinah, and it is considered before the Holy One, blessed be He, as if the offering is complete and accepted with pleasure.

Zohar, Balak 6:56

R. Eleazar and R. Abba were amazed.

Zohar, Miketz 7:6

Observe now the passage: AND JOSEPH WAS THE GOVERNOR OVER THE LAND , which, in its deeper meaning, implies that the sun rules over the moon, gives her light and sustains her. We read further: HE IT WAS THAT SOLD TO ALL PEOPLE OF THE LAND. This alludes to the ever-flowing river whence all derive their nourishment and whence the souls of all men emerge. Hence all bow down toward that region, as nothing happens in the world that does not depend on mazzal, as explained elsewhere.

Zohar, Bamidbar 1:11

Observe this. Whoever speaks in praise of his companion or of his children or his substance, should also bless him and shower blessings on him. We learn this from Moses, who, after saying “And, behold, ye are this day as the stars of the heaven for multitude” (Deut. 1, 10), continued, “The Lord, the God of your fathers, make you a thousand so many more as ye are” (Ibid. 11), and then confirmed his words by adding “and bless you, as he hath promised you” (Ibid.).

Zohar, Shemot 15:3

Then the “hind of the morning” comes, a red light enters into the darkness and it becomes day. And the light of the day draws that “hind” into itself. Now it is concerning that “hind” when it separates itself from the day, after it had been with it, that David sang.

Zohar, Vayeshev 5:29

R. Judah said: ‘The evil report of them that Joseph brought was that they cast their eyes on the daughters of the land, which was equivalent to providing sustenance to the unholy degrees that proceed from the unclean side.’

Zohar, Balak 13:5

Phineas thereupon called out: Shade of the dragons which overshadow all serpents, turn thy tresses. Straightway he revealed his path and Zilya approached him and both came down in front of Phineas.

Zohar, Noach 15:2

Consider this. The priests, the Levites, and the Israelites are called Adam (Man), through the unison of the holy liturgies which proceed from them. Whenever a sheep or a lamb, or any animal, was brought as an offering, it was required of those who brought it, before it was offered on the altar, to recite over it all sins and evil intentions and thoughts, and to make confession of them, and it is thus that the creature is designated a b’hemah (animal) throughout, in that it carries these sins and evil thoughts.

Zohar, Mishpatim 3:177

Arise, old man;’ he cried, ‘awake, collect thy forces and breast the waves.’ Then he continued: “Who can count the dust of Jacob and the number of the progeny of Israel?” When the Holy One shall arise to waken the dead, what will be the plight of those who went through transmigration several times and who have become two in one body, two fathers, two mothers, as we have seen? However, “Who (Mi) shall count the dust of Jacob?” The Lord will make all things straight and nothing will be lost.

Zohar, Vayishlach 7:7

For when God said to the serpent, “upon thy belly shalt thou go” (Gen. 3, 14), the serpent had his supports and legs cut off so that he was left with nothing to stand on. But when Israel neglect to support the Torah, they thereby provide him with supports and legs on which to stand firm and upright.

Zohar, Introduction 10:4

R. Simeon then opened his mouth and said, ‘Let R. Hiya enter and behold what the Holy One, blessed be He, has prepared for the rejoicing of the righteous in the world to come. Happy is he who enters here without misgiving, and happy is he who is established as a strong pillar in the world to come.’ On entering he (R. Hiya) noticed that R. Eleazar and the other great scholars that were sitting near him stood up. He drew back in some embarrassment, and sat down at the feet of R. Simeon.

Zohar, Shemot 10:6

Israel therefore, “sow above all waters”, since their seed is established above.

Zohar, Vayeshev 5:12

The servant is further bidden: “But thou shalt go unto my country, and to my kindred.” “To my country” has already been explained; “to my kindred” is an allusion to Israel.

Zohar, Pinchas 12:2

1The translation is only of the first 15 lines of the Hebrew text.As R. Simeon was once studying this portion, his son, R. Eleazar, came and asked him: ‘What is the connection of Nadab and Abihu with Phineas? If Phineas had not been bom when they died and had afterwards come into the world and taken their place, I could understand, but he was alive at the time, and his soul was already in its place?’

Zohar, Achrei Mot 2:4

We have learnt that when they were bound in order to be cast into the fire, each of them lifted up his voice and quoted a verse of Scripture in the presence of all the princes and rulers. Hananiah said: “The Lord is on my side, I will not fear what man can do to me”, etc. (Ps. 118, 6). Mishael said: “Therefore fear thou not, O Jacob my servant, saith the Lord”, etc. (Jer. 30, 10). When those present heard the name of Jacob they all laughed in scorn. Azariah said: “Hear, O Israel, the Lord our God the Lord is one” (Deut. 6, 4).

Zohar, Lech Lecha 12:3

NOW IT CAME TO PASS THAT WHEN HE WAS COME NEAR TO ENTER INTO EGYPT. The word hikrib (came near) literally means “brought near”; as much as to say that he brought himself fittingly near to God. TO ENTER INTO EGYPT: i.e. to examine those other (worldly) grades so as to know how to avoid them and to shun the ways of the Egyptians.

Zohar, Lech Lecha 3:5

When the soul is ready to descend to this world, the Holy One, blessed be He, makes it swear to perform the precepts of Torah and do His bidding. And He gives each soul one hundred keys of blessings for each and every day, so that it may complete the supernal grades, which reach the numerical value of Lech Lecha (lit. 'Get you out') (equaling 100). All of them are given to it so that it may cultivate the Garden, to till it and to keep it. "Your country" is the Garden of Eden.

Zohar, Vayishlach 1:13

He looked to Jacob’s right, and there his gaze met Abraham; he turned to his left, and there he saw Isaac; he looked at Jacob’s body, and he saw that it was a fusion of tht two sides, and so he touched the hollow of his thigh, which is a pillar adjoining the body but is outside the body.

Zohar, Bereshit 13:11

All those supernal lights exist in their image below-some of them in their image below upon the earth; but in themselves they are all suspended in the “firmament of the heaven”. Here is the secret of two names combined which are completed by a third and become one again.

Zohar, Mishpatim 3:260

There is none oppressed like those whose oppression is transmitted by heredity, concerning whom it is written: “He visits the sins of the fathers upon the children unto the third and fourth generations” (Ex. 20, 5).

Zohar, Kedoshim 4:7

at the hour of the supernal wedlock, when grace abounds and blessings are at hand, then all cleave together, the soul of Sabbath and the body that has been prepared for Sabbath. Therefore it is written, “Ye shall fear every one his mother and his father”, who form one wedlock in the body at that hour which has been sanctified. “Ye shall keep my sabbaths”: the plural refers to the upper and the lower Sabbath which invite the soul to that body from that supernal wedlock.

Zohar, Beshalach 13:8

The letters of the third verse when written out show forth the colours which crown the Holy King; and all these letters are united in Him, and He is crowned with His diadems in the proper manner, like a king fully crowned.

Zohar, Vayeilech 2:9

BEHOLD THY DAYS APPROACH THAT THOU MUST DIE, CALL JOSHUA; let the sun be gathered in and the moon rule. Nay more, if thou enterest the land the moon will be gathered in before thee and have no sway. The time has come for the dominion of the moon, but it cannot rule while thou art in the world.

Zohar, Bereshit 5:12

Meanwhile the Left flamed forth with its full power, producing at all points a kind of reflection, and from this fiery flame came forth the female moonlike essence. This flaming was dark because it was from Darkness. These two sides produced these two grades, one male and one female.

Zohar, Bamidbar 5:4

at the moment the Tree of Life awakens in the world, to wit, the moment when dawn breaks. The Tree of Death then departs, and people come to life again by reason of the Tree of Life.

Zohar, Bereshit 8:1

LET THE EARTH PUT FORTH GRASS, HERB, ETC. At this behest the “earth” put forth a host through those waters which were gathered together in one place and flowed mysteriously through it, so that there issued in it hidden celestial beings and sacred existences which are upheld and sustained and constantly renewed by the faithful among mankind through the worship they offer to their Master.

Zohar, Beshalach 14:3

R. Judah said in the name of R. Isaac that Pharaoh was himself far wiser than all his sorcerers, yet by all the craft of his magic he could not divine there was a possibility of redemption for Israel: for he had knowledge of all the supernal sources inimical to the Israelites, but knew not that there was still another bond, the bond of Faith, which dominates all, and therefore he hardened his heart.

Zohar, Emor 13:9

“Present it now unto thy governor, will he be pleased with thee or will he accept thy person?” (Ibid.) If any one of you wanted to make a present to the king, would he send it by the hand of a man who was deformed? How then can you set before Me a man with a blemish to present your gift? Such a gift is given to the dog.’

Zohar

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