Zohar Volume 2
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Judaism
0:59 h
Composed in Middle-Age Spain (c.1100 - c.1400 CE). The Zohar (Splendor or Radiance) is the foundational work in the literature of Jewish mystical thought known as Kabbalah. It is a group of books including commentary on the mystical aspects of the Torah (the five books of Moses) and scriptural interpretations as well as material on mysticism, mythical cosmogony, and mystical psychology. The Zohar contains discussions of the nature of God, the origin and structure of the universe, the nature of souls, redemption, the relationship of Ego to Darkness and "true self" to "The Light of God", and the relationship between the "universal energy" and man.
Zohar
Volume 2

Volume 2:2a

“And these are the names of the children of Israel who came into Egypt with Jacob, every man came with his household” (Shemot 1:1). “And they who are wise shall shine as the brightness of the firmament; and they who turn many to righteousness like the stars for ever and ever” (Daniel 12:3). “And they who are wise,” are those who observe the secret of wisdom; “shall shine,” means they illuminate and sparkle with the shine of supernal Chochmah; and “as the brightness,” the brightness and sparkle of the river that emanates from Eden. This is the concealed secret that is called ‘firmament’”, for in it are located the stars and the constellations, the sun and moon and all the candles that give light.


Volume 2:5a

R’ Aba opened and said: “Go, see YHVH’s workings, that placed desolations/shamot in the earth/land/ba’arets” [Ps 46:9] don’t read shamot but rather names/sheimot. And this goes like what R’ Chiyya said: According [to] the pattern of the firmament/k’gavna d’raqi`a the Holy One made the earth. In the firmament are holy names; in the earth are holy names.


Volume 2:15b

R’ Yehudah said: Why is it written: “Also this corresponding to this did Ha’elohim make” [Ec 7:14]? Like the pattern of the firmament/k’gavna d’raqi`a, the Holy One made [everything] in the earth, and all of it is a hint about what is above...

Like what R’ Yosi said: These trees through which wisdom is shown, like the carob, the palm, the pistachio, and what is like them, in one (from the same) combination/r’khiva all of them were combined. And all those that make fruit, except apples, they are one mystery, except the paths that separate.

And all those that do not bear fruit and are great, except the river willows that have a mystery alone (of their own) like the pattern above/k’gavna dil`eyla, from one [breast] they suck. And every one from those that are small, except the hyssop, from one mother they are born.

All the plants in the earth, which have placed over them great forces in the heavens, each and every one is a mystery alone/of its own like the pattern above, and because of this it’s written: “Your field you will not sow [with] mixtures/kilayim” [Lv 19:19], for each and every one goes up alone and emerges alone.


Volume 2:19b

״And the Children of Israel sighed,״ it does not say “וַיִּתְאַנְּחוּ they caused themselves to sigh” but rather “וַיֵּאָנְחוּ they were sighed”, in other words they caused a sigh for [God] above, meaning that there was a sigh on High on their behalf.

Rabbi Yitzchak said, there are three matters here: A sigh, a groan, a scream. Each one is distinct from the other. A sigh: as it says, “and the children of Israel sighed.” A scream: As it says, “and they screamed.” A groan: As it says, “and their groaning rose up.” Each one is distinct, and Israel did each of these. Rabbi Yehudah said, they screamed and they groaned, but they did not sigh. This is implied by what is written, “וַיֵּאָנְחוּ and they were sighed”, and the sigh was on their behalf on High.


Volume 2:22a