Zohar, Balak 2:6

If we should say, Let Heshbon be rebuilt, behold, a fire has gone out of Heshbon; and if we say merely “the city of Sihon”, behold, a flame has issued from the city of Sihon. Since that flame of fire is there, none can prevail against it to restore the place to its former condition; on every side we are prohibited.

Zohar, Introduction 13:5

“To all that do hereafter”: these are “the sure mercies of David” (Is. 55, 3), viz. they who support the study of the Torah. For they who support the study of the Torah are, we may say, doing something, whereas those who are merely occupied in its study are for the time being not doing. Through this activity “his praise endureth for ever”, and the Throne abides on its base securely.’

Zohar, Vayeshev 2:4

BEING SEVENTEEN YEARS OLD. R. Abba said: This number of seventeen is significant, corresponding as it does to the seventeen years of joy and honour which Jacob lived in Egypt, with all his sons round him and Joseph as king, and which God vouchsafed him in return for the years during which he mourned for Joseph, and did not see him.’

Zohar, Terumah 16:17

And what is “his covering”? Eden, the “covering” which covers up all things. “He rejoiceth” from the side of the primeval light in which judgement has no place at all. “As a strong man” (gibbor)-from the side of “strength” (geburah); and note that it does not say here “a strong man”, but “as a strong man”, which means that Judgement is tempered by Mercy. Thus the sun gathers all together in one, in perfect devotion and love. “To run on the way”, in order to nourish and complement the Moon on every side and make it possible for her to shed her light downwards.

Zohar, Lech Lecha 7:11

The Orlah (lit. 'foreskin') rules over the tree for three years. In the human being, the first thirteen years are called the "Orlah years." After the body has lived these years, the soul is aroused to fulfill its holy task. It then receives full control over the body and inspires the goodwill necessary to overcome the serpent. And then the serpent will not be able to control the body as it did before.

Zohar, Introduction 11:3

that hidden word of wisdom that was discovered here when it ascends is joined to the words of the “Ancient of Days”, and becomes an integral part of them, and enters into the eighteen mystical worlds, concerning which we read “No eye hath seen beside thee, O God” (Ibid. 64, 3). From thence they issue and fly to and fro, until finally arriving, perfected and completed, before the “Ancient of Days”. At that moment the “Ancient of Days” savours that word of wisdom, and finds satisfaction therein above all else. He takes that word and crowns it with three hundred and seventy thousand crowns, and it flies up and down until it is made into a sky.

Zohar, Vayigash 1:9

Again, “Thou, O Lord, art our Father”, as Thou art always standing by us to bless us and to watch over us like a father over his sons, to provide all their needs. “Our Redeemer from everlasting is thy name”, God having been so called by Jacob when he said, “the angel who hath redeemed me” (Ibid. 48, 16).’

Zohar, Toldot 8:9

"And there was a famine in the land, beside the first famine that was in the days of Abraham" (Gen. 26:1). Rabbi Abahu opened the discussion with the verse, "While the king was reclining at his board, my spikenard sent forth its fragrance" (Shir Hashirim 1:12). We learned that the righteous will pass through four eras and four times, each different from the other. During the first, knowledge will increase in the world, and the righteous will conceive what they have not conceived in this world. As we have learned from Rabbi Pinchas, in the future, the perception of the righteous will be greater than that of the ministering angels, as it is written, "as the waters cover the sea" (Isaiah 11:9). During the second time, you shall be occupied. (End of Midrash Hane'elam)

Zohar, Beshalach 10:30

Then he applied to him the words, “Blessed be the man that findeth wisdom and the man that getteth understanding” (Prov. 3, 13), saying: ‘Such are we who found thee and acquired from thee a word of wisdom and were inspired with understanding to wait for thee! We are of those for whom the Holy One prepares a present when they are journeying, to wit, the manifestation of the Shekinah, as it says: “The path of the righteous is as the shining light, that shines more and more unto the perfect day” (Ibid. 4, 18).’ So they walked on.

Zohar, Shemot 13:25

And all the saints from above will arise and gird the Messiah with weapons of war, Abraham at his right, Isaac at his left, Jacob in front of him, while Moses, the “faithful shepherd” of all these saints, shall dance at the head of them in Paradise.

Zohar, Balak 6:14

He said to him: ‘My son, messenger of the Lord and His beloved, in regard to what you said before about the bars, there are many bars but only two hands.’ He replied: ‘This bears out the saying: From a man’s mouth one can tell who he is. However, since you did not pay attention, I will explain. It says: “the wise man’s eyes are in his head” (Eccl. 2, 14). Where, it may be asked, should they be if not in his head? What it means, however, is this. We have learnt that a man should not go four cubits with his head uncovered, the reason being that the Shekinah rests on the head. Now a wise man’s eyes are directed to his head, to that which rests on his head, and then he knows that the light which is kindled on his head requires oil, which consists in good deeds, and therefore the eyes of a wise man are towards his head, and no other place.

Zohar, Mishpatim 3:134

Old man, old man!.Thou hast commenced to reveal a profound secret. What hast thou done?

Zohar, Introduction 14:25

To return, however: “And in the Egyptian’s hand was a spear like a weaver’s beam” (I Chr. 11, 23). This alludes to the divine rod which was in Moses’ hand, and on which there was engraved the divine ineffable Name radiating in various combinations of letters. These same letters were in possession of Bezalel, who was called “weaver”, and his school, as it is written: “Them hath he filled with wisdom of heart… of the craftsman and the skilled workman, and the weaver, etc.” (Exod. 35, 35). So that rod had engraved on it the ineffable Name on every side, in forty-two various combinations, which were illumined in different colours. The rest of the verse is as he already explained. Happy is his portion!

Zohar, Lech Lecha 13:7

my thoughts should not have passed my mouth’ (Ps. 17, 3). I said, Examine me, O Lord, and prove me, and thou hast proved my heart; I said, Try my reins, and thou hast tried me; but thou hast not found me as I should be; would that what was in my mind had not passed my lips.”

Zohar, Vayakhel 11:12

On the southern side there is another chieftain ruling over the ethereal space of that region and having under him a number of supervisors and officers. His name is Pesagniyah, and he is in charge of the keys of the ethereal space in that quarter. Now the prayer of persons in deep sorrow and anguish, if uttered with due devotion, ascends into that region and is taken up by the chief, who kisses it and pronounces over it the words, “The Holy One, blessed be He, be merciful towards thee and be filled with compassion on thy behalf.”

Zohar, Vayigash 5:5

Hence King David measured out the night so as to remain in life and to prevent any foretaste of death coming over him. At midnight he was in his place, as he was anxious that at the arrival of midnight, when the holy Crown is awakened, he should not be found attached to another place, the place of death.

Zohar, Noach 14:11

Israel, therefore, here below offer up a goat, to which the serpent is drawn away. The moon then purges herself, ascends on high, and unites herself to the higher sphere to receive blessing, and her lower face, which was darkened, becomes bright.

Zohar, Beshalach 15:21

THE HORSE AND HIS RIDER HATH HE THROWN INTO THE SEA. The dominion below and the dominion above, which are bound up the one with the other, have been delivered to that great “Sea” and that great sovereignty for punishment, as we have been taught that the Holy One does not exercise judgement below until He has done so above on the celestial representative of the particular nation, as it says: “The Lord shall punish the host of the high ones in the height (heaven) and the kings of the earth upon the earth” (Isa. 24, 21).

Zohar, Yitro 13:9

So he said to Moses: “Now do I wish to give the Torah unto Israel. Draw them to Me by telling them of My love to their fathers and to themselves, and also concerning all the signs and wonders that I have manifested unto them. And thou shalt be My messenger.”

Zohar, Toldot 6:3

Rabbi Yosi said that the instant the Holy One blessed be He, resurrects the dead, all troubles will end, on the fortieth year (after the gathering of the exiles). It has been resolved by law "Forty stripes he may give him, and not exceed" (Devarim 25:3). The journey of Yisrael in the desert (was finished) in the fortieth year. Forty years before the body is resurrected, the soul awaits it in the land of Yisrael. In the fortieth year, the bodies will rise from the dust. After forty days the rain stopped, this is the meaning of the verses "And the rain was upon the earth forty days and forty nights" (Gen. 7:12), and "it came to pass at the end of forty days, that Noah opened" (Gen. 8:6). Also, the time of the Redemption of Yisrael is during the fortieth year. During the fiftieth year, the world, which is Jubilee, will be populated. The return of the soul to the body occurs after forty years of waiting in the land of Yisrael. This is the meaning of, "and Isaac was forty years old." That is, he was waiting for the body. "When he took Rivkah," who was put in the body prepared for him. Their passion and longing at that moment was for the splendor of the Shechinah only and to nourish of Her splendor. This is the meaning of the verse, "Let him kiss me with the kisses of his mouth." Rabbi Abba said, "Let him kiss me" means let him nourish me. Their sole nourishment is the enjoyment and sustenance of the supernal splendor. Rabbi Yosi said that this is proven by the end of the verse, which reads, "for your love is better than wine" (Shir Hashirim 1:2).

Zohar, Bechukotai 3:1

It may be said that he was with him by day (when he was with Balak). The truth is, however, that at that hour he only made observations by means of his divinations to fix the right hour, and when it says, “he went not as at other times to meet with enchantments” (Ibid. 24, 1), this signifies that he tried to fix the hour, but was not able as on other days, because he saw that there was no great wrath in the world and knew that “it was good in the eyes of the Lord to bless Israel” (Ibid.).

Zohar, Nasso 4:10

And this repentance [teshuvah] is called life, because from it are the sources of life (Proverbs 4:23), which are Israel's souls. And that is the breath that exits and enters the mouth of people without strain and without effort, the [letter] hey of in their being created (Genesis 2:4). And about it is it stated, but upon all that comes out of the mouth of the Lord does man live (Deuteronomy 8:3). And it is over the heads of people. About it is it stated, and he gazes at the depiction of the Lord (Numbers 12:8); Man walks about as an image [understood here as, in God's image] (Pslams 39:7).

Zohar, Vayakhel 11:18

That heaven is fitted with twelve gates, at the twelfth of which there stands a chief, named ‘Anael, who is in command of numerous hosts and legions. And when the prayer arrives there that chief loudly orders all those doors to be opened, exclaiming, “Open ye the gates”, etc. (Isa. 26, 2). All the gates then open, and the prayer enters through all the doors.

Zohar, Shemot 13:38

Then said R. Simeon: ‘Eleazar, my son! Thou canst find all this in the mystery of the thirty-two paths of the Holy Name. Before these wonders have taken place in the world, the mystery of the Holy Name will not be manifested in perfection and love will not be awakened: “Ye daughters of Jerusalem, I adjure you by the gazelles and by the hinds of the field, that ye stir not up, nor awake the love until she pleases” (Cant 2, 7). The “gazelles” (zebaoth) symbolize the king, who is called Zebaoth; the “hinds” represent those other principalities and powers from below; “that ye stir not up, etc.” refers to the “Right Hand” of the Holy One, called “Love”; “until she pleases”, namely She (the Shekinah) who lies at present in the dust and in whom the King is well pleased. Blessed be he who will be found worthy to live at that time! Blessed will he be both in this world and in the world to come.’

Zohar, Vayera 16:9

This is, again, the land of which it is written, “she bringeth her food from afar” (Prov. 31, 14), and then she provides food and sustenance for all those “beasts of the field”, for so it is written, “she riseth also while it is yet night, and giveth meat to her household and a portion to her maidens” (Ibid. I5).

Zohar, Balak 13:2

That wretch, however, being acquainted with every kind of enchantment, took also those of his sons, and with them commenced to fly away.

Zohar, Vayishlach 2:6

Jacob was like a traveller who hears that robbers are lying in wait for him on the road. Meeting another man, he asks him to whom he belongs, and he replies: “I am a member of such and such a band of robbers”. “Get thee hence,” exclaims the wayfarer, “for I have about me a snake who kills anyone that approaches me.” The man then returns to the chief of the brigands and warns him, saying: “A man is coming along this way who has about him a snake which bites anyone who approaches him and kills him.”

Zohar, Vayikra 3:5

Said R. Eleazar to him: ‘The term “beloved” is the more endearing of the two: why, then, is it applied to those below?’ He replied: ‘Those who yearn for one another, but are not always together, are called “beloved”, whereas those who are always together and never hidden or separated from one another are called “friends”. In the inseparableness of the one set and the yearning of the other lies the completeness of the whole, for the blessing of the Community of Israel and the joy of all worlds.’

Zohar, Shemot 3:6

R. Jose interpreted the above verse in the Song of Songs in connection with the descent of the Shekinah to the Egyptian captivity. R. Simeon, however, found in it an allusion to the mystic union between Voice and Utterance. These should form one unity, without any separation whatever. They depend upon one another: no Voice without Utterance, and no Utterance without Voice. Essentially they both come from “Lebanon” (=lebanah, moon, symbolizing Wisdom).

Zohar, Ki Teitzei 1:2

You may say that Esther has a bad reputation (by saying) that she was defiled with Ahasuerus, yet she was worthy that the Holy Spirit, (Malchut), would be clothed in her as written, "Esther put on her royal apparel, מַלְכוּת" (Esther 5:1). Yet the Holy One, blessed be He, said, "I am Hashem, that is My name, and My glory will I not give to another, neither My praise to carved idols" (Isaiah 42:8). The Holy Spirit is the Shechinah and is a name that was clothed with Esther.

Zohar, Balak 14:7

Said R. Eleazar to him: ‘What you have said is quite right; and withal1Al. therefore. a man in praying should make himself poor and needy in order that his prayer may enter along with that of the rest of the poor, for the doorkeepers allow none to enter so readily as the poor, since they can even enter without permission. So if a man puts himself in the position of the poor, his prayer ascends and meets the other prayers of the poor and ascends with them and enters as one of them and is favourably received before the King.

Zohar, Bereshit 9:3

where she abode until the time that Adam and his wife sinned. Then the Holy One, blessed be He, brought her out from the depth of the sea and gave her power over all those children, the “little faces” of the sons of men, who are liable to punishment for the sins of their fathers. She then wandered up and down the world. She approached the gates of the terrestrial paradise, where she saw the Cherubim, the guardians of the gates of Paradise, and sat down near the flashing sword, to which she was akin in origin.

Zohar, Mishpatim 3:56

all of whom are in the world to come and issue forth from thence. One is designated “skeerak” (her food), namely, the emanation of the radiance, the source of which is undiscoverable. It is the food which nourishes all and is called TETRAGRAMMATON with the vowel points of Elohim.

Zohar, Vayikra 5:2

Nay more, Israel attain to perfect faith on earth and Israel consummate the Holy Name. For when Israel are blameless in their conduct the Holy Name, so to speak, is whole, but when Israel are faulty in their conduct on earth, the Holy Name, if one may say so, is not whole above. For so we have learnt: “One went up and the other went down. The supernal Israel ascended aloft, the Community of Israel came down to earth. So they were parted from one another, and the Holy Name was left incomplete”; and all because the Community of Israel is in exile.

Zohar, Mishpatim 3:51

“Ear hath not heard, nor eye seen… what he doeth to him who waiteth for him” (Isa. 64, 3): as that “daughter”, the soul, has done her work in this world, so will the Holy One “do” His work on her in the world to come.’. Then the old man prostrated himself in prayer, wept again, and continued:

Zohar, Vaetchanan 3:3

Before a man stands in prayer he should first recite the praise of his Master and then offer his supplication. So Moses first said, THOU HAST BEGUN, ETC., and then LET ME GO OVER, I PRAY THEE. ‘ R. Judah said: ‘Why did Moses say first “Lord” (Adonay) and then “God” (TETRAGRAMMATON)? Because this is the proper order from the lower to the higher, so as to combine the measure of day with night, and of night with day, and to unite all fitly together.

Zohar, Introduction 12:46

R. Simeon then wept and said: ‘I also from what I have heard am seized with fear of the Holy One, blessed be He.’ He then raised his hands above his head and said, ‘What a privilege it was for you to see face to face the venerable Rab Hamnuna, the light of the Torah-a privilege I have not been granted.’ He then fell on his face and saw him uprooting mountains, and kindling the lights in the temple of the Messiah. R. Hamnuna, addressing him, said, ‘Master, in this other world thou wilt be the neighbour of the teachers of the Law in the presence of the Holy One, blessed be He.’ From that time onward R. Simeon named R. Eleazar his son and R. Abba Peniel (face of God), in allusion to the verse, “For I have seen God face to face” (Gen. 32, 31).

Zohar, Vayakhel 15:7

The Sabbath day is thus a day of universal joy and security, both in the upper and the lower worlds; and the lower light, radiating into the upper world, through the resplendency of the Sabbath crowns, is there intensified seventy-fold, so that the Ancient of Ancients bestirs Himself.

Zohar, Introduction 6:18

Then the Holy One, blessed be His name, made higher-world letters of a large pattern and lower-world letters of a small pattern. It is therefore that we have here two words beginning with beth (Bereshith bara) and then two words beginning with aleph (Elohim eth). They represent the higher-world letters and the lower-world letters, which two operate, above and below, together and as one.’

Zohar, Mishpatim 3:108

The old man now addressed himself again, saying: ‘Old man, old man, what hast thou done? O, if thou hadst only been silent! Verily, thou hast launched thyself upon the great sea without rudder and without sail! What wilt thou do now? Wouldst thou fain ascend? Thou canst not..Descend? It is impossible: the deep abyss will swallow thee up. What wilt thou do? O, old man, old man!.Thou canst not turn back. Yet let not thy spirit or thy strength fail thee, for thou knowest that no other man in thy generation has ventured to sail in a little boat on the wide ocean as thou art doing.

Zohar, Chukat 4:7

The key to the whole passage is in the words, “for a water of impurity, it is a sin-offering” (v. 9). For all the lower judgements, and all that come from the side of uncleanness, when it sucks from the “other side” sitting in judgement bestir themselves and haunt the world, but when all this ceremony of the heifer is performed on earth, and cedar wood, etc.’, is thrown into it, then their strength is enfeebled and wherever they are they are crushed and weakened, since their power also appears to them in this form (of an ox), and they no longer stay with a man, and he is purified.’1the rest of this page in the Hebrew does not appear in the translation.

Zohar, Bereshit 8:16

The throne when it ascends is stamped with these four likenesses. These four supernal names bear along the throne, and the throne is comprised in them, and collects a harvest of longing desires. When it has collected these desires, it descends with its burden like a tree laden with branches on all sides and full of fruit.

Zohar, Mishpatim 3:35

“She shall not go out as the menservants do.” What does this mean? When the soul emerges from the scales, and the side of righteousness rejoices, the Holy One, blessed be He, stamps upon her the impress of a seal; and He likewise spreads about her His costly garment-namely the Holy Name Elohah. This is indicated by the words in the text, “be-bigdo bah” (when his garment is upon her, v. 8), for they signify the costly garment (beged) of the King. Therewith she is guarded and so cannot be delivered to a “strange nation”, but only to Israel.

Zohar, Tazria 5:6

For from that time he belongs to it, and when the time comes for the celestial form which has been given to him to depart from this world, the evil spirit to which he clung comes and takes it, and it is never again restored to him.

Zohar, Vayera 3:2

When he reached the marble stones that are mixed with the supernal Waters, Rabbi Eliezer wept and stopped talking. He said, Get up and go over there, my son! He asks him why. He replies, I see that I am soon to pass from the world. Go along and tell your mother that my Tefilin shall disappear and reach a higher place. And after I have departed from this world, I shall come to see them (my family) but they should not cry. Because those above are near, not those below, though the human mind cannot grasp this.

Zohar, Balak 6:42

Why was the Omer from barley and not from wheat? Because barley ripens first, whereas wheat is the more perfect food, being symbolical of the elimination of sin by the substitution of hittah (wheat) for het (sin).

Zohar, Bereshit 10:1

AND GOD MADE THE TWO GREAT LIGHTS. The word “made” signifies the due expansion and establishment of the whole. The words “the two great lights” show that at first they were associated as equals, symbolising the full name Tetragrammaton Elohim (although the latter part is not revealed, but is known inferentially).

Zohar, Beshalach 10:6

Now, when the wheels of the sea arise all the boats which sail thereon do heave and toss, and air and waters are mightily stirred so that a great storm arises; and the fishes that dwell in the depths of the sea are whirled about by the violence of the tempest, and are buffeted towards the four corners of the earth, some to the east, and some to the west, some to the north, and some to the south; and there they are caught by the nets of fishermen, as they reach the ocean’s shallower depths, where the sands of the shore slope down to meet the breakers of that sea.

Zohar, Vayera 6:4

R. Simeon said: ‘Assuredly he saw them in their angelic forms, since it is written, AND HE SAID, ADONAI (my Lord), which shows that the Shekinah (one appellative of which is Adonai) had come with them, and that the angels accompanied her as her throne and pillars, because they are the three colours below her,

Zohar, Korach 1:5

Korah quarrelled with peace, and he who quarrels with peace quarrels with the Holy Name, because the Holy Name is called peace.

Zohar

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