Zohar, Terumah 15:12

And in addition there are also those who ascend and descend continually to crown the holy people. In fact, on the Sabbath eve there is a veritable commotion of souls coming and going, ascending and descending. As for the innumerable holy Chariots which perpetually speed hither and thither, eye can scarce behold them for their radiant and glittering aspect! All the souls are full of joy and eagerness to become crowns for the holy people on earth, for the righteous in the lower Paradise. At last comes the moment when a voice proclaims throughout all the spheres: “Sanctified! Sanctified!” Then there is peace everywhere, perfect peace, even to the wicked in Gehenna, and all the souls crown themselves, some above, and some below.

Zohar, Emor 13:3

“‘Law” here’, he said, ‘signifies the Written Law, and “testimony” the Oral Law. The Oral Law does not rest in a blemished place, because it is fashioned from the Written Law. Hence the text says “Bind up the testimony” (Ibid. 16), because there in the Oral Law is the bundle of life, and the knot of faith is tied up with the testimony above,

Zohar, Mishpatim 3:264

Others, again, are “made”, as it were, in defiance of the Almighty.

Zohar, Nasso 12:1

Now Samson, although a Nazirite of God, was punished because he married the daughter of a strange god, so that instead of associating himself with his own he debased his holiness by mingling with the daughter of a strange god.

Zohar, Miketz 2:12

R. Isaac said that the seven good kine symbolize the superior grades, and the seven lean and ill-favoured kine other and lower grades; the former of the side of holiness, and the latter of the side of defilement.

Zohar, Mishpatim 3:68

Verily, wherever the truths of the Torah are expounded, the Holy One and the Community of Israel (the Shekinah) are present, “the owners” of the “good” side of the Tree of Knowledge of Good and Evil, who crown themselves with all the words of goodness and blessing which they hear spoken on earth.

Zohar, Ki Teitzei 1:9

Wherever the Shechinah is, there are many special attributes {segulot}. Hence, since the Shechinah was clothed in her, Esther was worthy of having special things done to her like Sarah, whom the Holy One, blessed be He, kept, and since the Shechinah was with her He kept her from Pharaoh. The Holy One, blessed be He even made her clothes and jewels have special qualities due to the Shechinah that was with her. For that reason, when Pharaoh came {to touch} her sandal, {the angel} struck him with it, and the same happened with all her jewelry. Each jewel he would touch struck him until that defiled one left her and brought her back to her husband.

Zohar, Shmini 3:7

Hence serpents and idolaters, and all who come from the side of the left, are called “agents” in regard to those who bear this mark. Now Israelites, even if their actions are not virtuous, still come from the side of the right, but because the right has been paralysed by their actions the left has power over them, and those who come from the side of the left. Hence the agents chosen for punishing them are serpents and idolaters, and such-like who are from the side of the left, but not other Israelites, even sinners, because they are still from the side of the right.

Zohar, Shmini 4:2

Happy indeed are the priests who are crowned with the crowns of the holy King, and anointed with the holy oil, because thereby is put in motion the supernal oil which moistens all the Seven and from which the seven lamps are lit, this oil comprising them all

Zohar, Pekudei 4:5

Why does Scripture say, “which thou art shown (mor’eh) on the mount” instead of “which thou seest (roeh)”? By this we learn that Moses was shown through a dark glass, as it were, the reflection of all the parts of the Tabernacle as they existed on high, and as they were to be constructed here below.

Zohar, Vayera 15:5

AND ABRAHAM DREW NEAR, that is, he made ready to plead, AND SAID: PERADVENTURE THERE ARE FIFTY RIGHTEOUS WITHIN THE CITY. Abraham began with the number fifty, which is the entrance to understanding, and ended with ten, which number is the last of all the grades.

Zohar, Vayishlach 1:10

R. Hizkiah asked: ‘If that was so, how came Jacob, as stated later, to be “left alone” (Gen. 32, 25)?’ Said R. Judah in reply: ‘Because he exposed himself deliberately to danger, and therefore the angels deserted him. It was to this that he alluded when he said: “I am not worthy of all the mercies and of all the truth which thou hast shown unto thy servant” (Ibid. 11).’

Zohar, Noach 2:1

Rabbi Elazar opened his discourse "Come, behold the works of Hashem, who has made desolations in the earth" (Tehilim 46:9). "Come, behold (Heb. חֲזוּ)": what is the meaning of "behold?" It is related to the verse, "a grievous vision (Heb. חָזוּת) has been declared to me (Yeshayah 21:2). Because by His deeds, the Holy One, blessed be He, reveals his prophecy to man. And when a prophecy is revealed by preceding grievous deeds, it is called 'a grievous vision.' "Who has made desolations (Heb. שַׁמּוֹת)" assuredly alludes to names (Heb. שֵׁמוֹת), for a name is the cause of everything that happens.

Zohar, Miketz 4:2

Those that wait for His mercy are they who study the Torah in the night time and thereby become associates of the Shekinah, and thus when the morning comes they wait for His mercy; for, as has been affirmed, whoso studies the Torah in the night time is looked upon graciously in the day time. So Scripture says: “By day the Lord will command His lovingkindness (or grace)”-for what reason? Because “in the night his song is with me” (Ps. 42, 9). Hence: “The Lord takes pleasure in those that fear him”, or, as we might translate more accurately, “appeases those that fear Him”, like one friend with another.

Zohar, Vayakhel 11:21

Similarly, in the reading of the Book of the Law, while one reads, the other standing by him should be silent. For, if two read together faith is diminished, because voice and utterance are only one. For only a single voice and a single recital must be heard; so that if there are two voices and two utterances there is a diminution of Divine Faith.

Zohar, Shemot 8:8

The “couch” is an allusion to the Shekinah, and “Solomon” refers to the “King to whom peace (shalom) belongs”: “threescore mighty men are about it”-these are the sixty myriads of exalted angels, part of the army of the Shekinah which accompanied Jacob into Egypt.’

Zohar, Toldot 7:1

Why did they struggle? Because the Evil Inclination was abolished from the heart. "Struggled." It should have been written, 'And they were at peace'. Rav Huna explained that "struggled" means that the strength and vigor were broken. Rabbi Yehuda asks, What does the body say then? The body asks, 'If it be so, why am I thus?' and 'Why was I created?' Immediately, "she went to inquire of Hashem" (Gen. 25:22).

Zohar, Vayigash 10:3

Prayer consists in another voice attached to the voice which is heard. It thus behoves man to pray silently, to pray with that voice that is inaudible. It is thus written: “and the voice (veha-qol=and the report, lit. the voice) was heard”, where the term qol is written defectively, without a vau, pointing to the inaudible voice, like that of Hannah’s prayer, of which it is written: “but her voice could not be heard” (I Sam. 1, 13).

Zohar, Chayei Sara 1:2

In fact, however, it was appropriate that it should be so. Our teachers say that the sea resembles the sky and the sky resembles the Throne of Glory; hence the sea seized him and held him fast. For as he, in effect, fled from the sea, the sea was the proper agent to fill him with fear and trembling.

Zohar, Vayera 11:1

AND THE LORD SAID, SHALL I HIDE FROM ABRAHAM THAT WHICH I AM DOING? R. Hiya quoted here the verse: For the Lord God will do nothing, but he revealeth his counsel unto his servants the prophets (Amos 3, 7). ‘Happy,’ he said, ‘are those pious ones of the world in whom the Holy One finds delight, and whom He uses as His agents for all that He does in heaven or intends to do in this world, not hiding anything from them.

Zohar, Shmini 3:11

So Israel come from the side of the right and do not attach themselves to the left or mingle with it. Sometimes, however, through their sins they cause the Right to be weakened and the Left to be aroused, with all those that belong to it. Should, then, an Israelite try to insinuate himself among them, if they detect him they say: “Are you not one of those who come from the side of the right which is enfeebled because of their sins? Are you not one of those who have sinned against the king? Who allowed you to come amongst us?” So he is punished first. And King Solomon points openly to these people in the words: “What time one man hath power over another to his hurt” (Eccles. 8, 9)-verily to his own hurt, because he is not the agent of the king and does not come from that side.’

Zohar, Miketz 4:3

Similarly, of Joseph here it is written, vayerizuhu (and they brought him hastily), which admits of the rendering, “and they appeased him”, when he was sad and woebegone, giving him words of good cheer that gladdened his heart and dissipated the gloom of the dungeon. Observe that just as his troubles commenced through his having been thrown into the pit, so it was through the pit that he finally was exalted.’

Zohar, Pekudei 8:8

R. Abba, R. Jose, and R. Hizkiah were once sitting together studying the Torah. Said R. Hizkiah to R. Abba: ‘Since we see that the Holy One, blessed be He, finds delight in dealing out stern judgement, tempering mercy therewith, why, then, does He withhold it from sinners?’ R. Abba answered: ‘Many mountains have been uprooted1Cf the Talmudic phrase, “uprooter of mountains”=ingenious dialectician. on this question. But the Sacred Lamp (R. Simeon) has revealed a number of truths in regard to this matter.

Zohar, Kedoshim 2:2

Said R. Isaac in the name of R. Judah: ‘The whole world is like a garland of variegated flowers; when it is tried, it is judged with judgement mingled with mercy; otherwise it could not stand an instant.

Zohar, Bereshit 5:5

LIGHT, AND THERE WAS LlGHT. These words imply that there had already been light. This word, awr (light), contains in itself a hidden significance. The expansive force proceeding from the hidden recesses of the secret supernal ether opened a path and produced from itself a mysterious point (or, rather, the En Sof (Limitless) clave its own ether and disclosed this point), Yod. When this expanded, that which was left of the mysterious AWIR (ether) was found to be AWR (light).

Zohar, Chukat 2:1

When R. Simeon and R. Eleazar and R. Abba and R. Isaac were once in the house of R. Phineas ben Jair, the latter asked R. Simeon to give some new exposition of the section commencing: “This is the statute of the law”. R. Simeon, however, called on R. Eleazar.

Zohar, Vayeshev 4:3

Esoterically speaking they are a counterpart of something above, the body being impaired and the soul being within after the supernal pattern, each corresponding to each, and these are the souls that require to be renewed with the renewal of the moon, and hence it is written concerning them: “And it shall come to pass, that from one new moon to another, and from one Sabbath to another, shall all flesh come to worship before me” (Is. 66, 23), the word “all” signifying that these souls will be renewed wholly with the renewal of the moon.

Zohar, Toldot 5:9

Rabbi Yehuda said to Rabbi Chiya: We have learned that the Holy One, blessed be He, will prepare a feast for the righteous in the future. What is this feast? He replied, Before you went before these holy angels, the sages of the Mishnah, I heard what Rabbi Elazar said. It set my heart at peace. For Rabbi Elazar said that the feast of the Righteous in the future is as it is written, "and they beheld the Elohim, and did eat and drink" (Shemot 24:11). Here it is written, "eat," but Rabbi Elazar noted that in one place it is explained as, "enjoy" and in another, "eat." What is the difference? He responded, Woe to the Righteous who do not have as much merit; they enjoy the splendor, though they do not understand everything. However, the Righteous who merit the divine splendor eat until they grasp it fully. Food and drink refers to this feast and eating alone. From whom do we know this? From Moses, as it is written, "he did neither eat bread, nor drink water" (Shemot 34:28). Why so? Because he ate another meal, which is the supernal splendor. The meal of the Righteous in the future will be in that manner.

Zohar, Yitro 13:1

IN THE THIRD MONTH, WHEN THE CHILDREN OF ISRAEL WERE GONE FORTH OUT OF THE LAND OF EGYPT…. The third month is the one in which the celestial chief Uriel has sway. He has three hundred and sixty-five myriads of camps with him, corresponding to all the days of the year. All have three hundred and sixty-five keys of light issuing from the inner supernal sphere called “Hashmal” (v. Ezek. 1, 4), which is hidden and veiled, in which the mysteries of the holy celestial letters of the Holy Name symbolized the “mountain of the Lord”, the place for the reception of proselytes;

Zohar, Toldot 1:3

Yet whoever labours in the Torah upholds the world, and enables each part to perform its function. For there is not a member in the human body but has its counterpart in the world as a whole. For as man’s body consists of members and parts of various ranks all acting and reacting upon each other so as to form one organism, so does the world at large consist of a hierarchy of created things, which when they properly act and react upon each other together form literally one organic body. Thus the whole is organised on the scheme of the Torah, which also consists of sections and divisions which fit into one another and, when properly arranged together, form one organic body. This reflection led David to exclaim: “How manifold are thy works, O Lord! In wisdom hast thou made them all; the earth is full of thy creatures” (Ps. 104, 24).

Zohar, Mishpatim 3:161

He came, he digged, he hoed round the root of the tree, he pressed out the bitterness from the branches and made wholesome the crown. Then came Jesse, his son, who further improved and invigorated it, and grafted it on to the branches of another stately tree, joining tree with tree so that they were intertwined. And when David came he found the branches entwined and knit together, and was thus enabled to attain dominion over the world. And all these things which came to pass had their cause and beginning in Obed.’

Zohar, Noach 11:2

And there are two compartments close to each other that are called Sheol and Avadon. Whoever reaches Sheol is judged and punished there and is then raised to a different, but higher, compartment. This continues until he is released from there. But those who go down and reach Avadon are never raised from there again. That is why it is called Avadon (Eng. 'perdition'), because they are lost there forever.

Zohar, Lech Lecha 5:5

He once more reflected, and came to the conclusion that as the whole world had been planted out in all directions from that point in the centre, so the power in charge of it was the one from which issued all the powers in charge of the other quarters of the world and to which they were all attached: hence “they went forth with them from Ur of the Chaldees to go to the land of Canaan”.

Zohar, Shmini 7:3

“And every winged fowl after its kind”: these are the holy angels whose function it is to sanctify the name of their Master every day, or to perform the messages of their Master in this world.’ Said R. Judah: ‘This is really too much for one so young to know, and I foresee that he will be removed to a place of eminence.’

Zohar, Mishpatim 3:32

Yet, on the other hand, it does not mean that the Holy One has pre-ordained such a soul to be under the domination of impurity from the very day of her creation. Not at all! For in the revolution of the wheel, when the soul gives forth a good savour, “shall he let her be redeemed”,

Zohar, Vayera 9:7

At the present time this door remains unknown because Israel is in exile; and therefore all the other doors are removed from them, so that they cannot know or commune;

Zohar, Vayakhel 7:17

When David reflected on these ordeals which a man has to endure he made haste to exclaim: “Bless the Lord, O my soul, and all my inward parts, bless his holy name” (Ps. 103, 1), as much as to say: “Bless the Lord, O my soul, before thou quittest the world, whilst thou still inhabitest the body; and all my inward parts, all the members of the body that are in union with the spirit, whilst this union still lasts, hasten to bless His holy name, before the time will come when you will not be able to bless or to repent.” David therefore repeats again: “Bless the Lord, O my soul, Hallelukah” (Ibid. 103, 22)., R. Abba ceased, and the Companions approached him and kissed him on his head.

Zohar, Lech Lecha 16:1

R. Simeon was once on a journey in company with his son R. Eleazar and R. Abba and R. Judah. As they were going along, R. Simeon said: ‘I marvel how indifferent men are to the words of the Torah and the problem of their own existence!’ He proceeded to discourse on the text: With my soul have I desired thee in the night, yea, with my spirit within me will I seek thee early (Is. 26, 9). He said: ‘The inner meaning of this verse is as follows. When a man lies down in bed, his vital spirit (nefesh) leaves him and begins to mount on high, leaving with the body only the impression of a receptacle which contains the heart-beat.

Zohar, Shemot 13:52

A mystery of mysteries has been revealed to them that are wise of heart. The He of the second Temple is in exile with her twelve tribes and their hosts. Twelve tribes form a great number, and because the mystery of the He is in them, the exile lasts during this whole number.

Zohar, Miketz 2:14

R. Jesse remarked: ‘Can it indeed be that the wicked Pharaoh was shown all these?’ R. Judah in reply said: ‘He only saw their counterparts rising in a corresponding series: he saw this through the medium of the lower grades.

Zohar, Miketz 2:3

Alternatively, the “king” is the Holy One, blessed be He, while “justice” refers to Joseph, who established the land, as it is written: “And all countries came into Egypt to Joseph to buy corn”; God chose for Himself Jacob, He caused Joseph to be ruler over the land.’

Zohar, Vayera 6:19

Similarly the tree received under its shade those who were clean, and not those who were unclean; and when Abraham recognised the latter, he purified them by means of water.

Zohar, Vayera 10:11

Thus we see that, when a man escorts his departing friend, he draws the Shekinah to join him and to accompany him on the way as a protection.’

Zohar, Pekudei 4:8

Hence it is written: “These are the accounts of the tabernacle, even the tabernacle of the testimony.” For, indeed, the Holy Spirit made the whole of Israel see the amount of gold and silver offered by them; and then rendered account of them, calling out: “AII the gold that was used for the work… And the silver of them that were numbered in the congregation was a hundred talents….” For the Holy One, blessed be He, was well pleased with those artificers and thus desired to demonstrate their trustworthiness before all.

Zohar, Bereshit 9:12

From this point there is extension after extension, each one forming a vestment to the other, being in the relation of membrane and brain to one another. Although at first a vestment, each stage becomes a brain to the next stage. The same process takes place below, so that on this model man in this world combines brain and shell, spirit and body, all for the better ordering of the world.

Zohar, Ki Teitzei 1:17

And because he was kind to her, when Abraham's children were exiled because of their many iniquities in Egypt, the Holy One, blessed be He, said, 'Faithful Shepherd, go and be kind to him who did kindness by you, since I gave him your bride, [Malchut], to raise with good qualities'. And he raised her {by the} thirteen attributes of mercy hinted at in the three words, Vav Hei Vav, Aleph Nun Yud, Vav Hei Vav, {וָה''וּ אֲנִ''י וָה''וּ} which are Vav, since the 72 names are comprehended in them the numerical value of Chesed/Kindness, with which Abraham overcame the 72 nations. Through your bride, he had a special segulah through the 72 names and he overcame every nation and tongue.

Zohar, Beshalach 9:3

Woe’, R. Simeon continued, ‘unto those who are deaf to the lessons of the Torah, which it proclaims to them every day. Water originates from the side of Geburah and issues thence. Now, therefore, that God desired to dry up the water, why did He bid Moses use his left hand?

Zohar, Pinchas 7:1

R. Eleazar cited the verse: “And he showed me Joshua the high priest standing before the angel of the Lord”, etc. (Zech. 3, 1). ‘The “filthy garments”, as explained elsewhere, are those with which the spirit was clad in this world. It has been asked: When a man is doomed to Gehinnom, what are the garments with which they invest him?

Zohar, Vayigash 2:9

R. Judah remarked: ‘If that be so, how can we understand the verse in the account of the Flood: “All in whose nostrils was the soul of the spirit (nishmath-ruah) of life… died” (Gen. 7, 22)?’ R. Isaac replied: ‘This bears out what I said. Among the generation of the Flood no one was left that possessed the holy neshamah, as, for instance, Enoch or Jered or any of the other righteous who by their merits could have saved the earth from destruction, and its inhabitants from being exterminated. Scripture thus tells us that “all in whose nostrils was the soul of the spirit of life, of all those on dry land, died”, that is to say, they had died already and departed this world, so that none was left to shield the world at that time.

Zohar, Pinchas 15:1

1the first 13 lines of the Hebrew text are not translated.R. Abba and R. Jose once rose at midnight to study the Torah. As they were sitting they saw a shadow hovering over them and going to and fro in the house, and they marvelled greatly. Said R. Abba: ‘Jose, my son, I will tell you what once happened to me with the Sacred Lamp. Once we were walking in the Valley of Ono, studying the Torah. To escape the heat of the sun we sat down in the hollow of a rock,

Zohar

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