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{
"language": "en",
"title": "Zohar Chadash",
"versionSource": "https://www.sefaria.org",
"versionTitle": "Sefaria Community Translation",
"versionTitleInHebrew": "תרגום קהילת ספריא",
"actualLanguage": "en",
"languageFamilyName": "english",
"isBaseText": false,
"isSource": false,
"direction": "ltr",
"heTitle": "זוהר חדש",
"categories": [
"Kabbalah",
"Zohar"
],
"text": {
"Bereshit": [
"\"And God said, Let there be light.\" and, behold, Rabbi Yitzchak said, \"There was\"",
"Rabbi Judah said that this implies 'light' was already in existence, as indicated by \"there was\". It is not written, \"there <i>became</i> light\", but \"there <i>was</i>\".",
"When the Holy One, Blessed be He, looked over the generations of wicked men, he stored the light for the righteous ones. Thus it is written, \"And from the wicked their light is withholden,\" (Job 38:15) and, \"light is sown for the righteous and gladness for those upright in hearts\" (Ps. 97:11) And so, God said \"Let there be light\" just as it is written, \"Who raised up the righteous man from the east,\" (Is. 41:1)",
"\"And God saw the light, it was good;\" What was it that He saw, that was good? Rabbi Hiyya said that this implies that He foresaw the actions of the wicked, and still stored the light, for reasons we've said before. But, Rabbi Aba says, \"And God saw the light, it was good;\" because it was good to <i>hide</i>. He saw its radiance beaming from one end of the world to the other, and He saw that it was better to conceal it, so that sinners might not benefit from it. Rabbi Shimon said that no anger or judgement may be found in \"And God saw the light, it was good;\" After all, it is written, \"Balaam saw that it pleased the Lord to bless Israel\" (Num. 24:1) and this is proven by the verse's closing, \"And God divided the light from the darkness\" (Gen. 1:4), to snuff wrath, even though the Holy One, Blessed be He, later (re-)combined the two. ",
"Come and behold, the supernal radiance [Binah], continues to radiate. Through this radiance, it should bring gladness to all. This is the right, which was crowned with the right to make the engravings. It is written, \"How great is Your goodness, which You have laid upon those who fear You and which You have wrought for they who trust in You\" (Ps. 31:20). \"How great is Your goodness\" alludes to the primordial light that the Holy One, blessed be He, stored away. \"They who fear You\" alludes to the righteous who fear sin, who are aforementioned. \"And there was evening and there was morning, the first day\" (Gen. 1:5) \"And there was evening\" from the side of darkness [Nukva] \"and there was morning\" from the side of light [Zeir Anpin]. And since they join together as one, it is written they are the \"first day.\"",
"Rabbi Judah says, \"If this was so, why is 'there was evening and there was morning' repeated each day?\" It is to acknowledge that there cannot be day without night, nor night without day, and that they are inseparable.",
"Rabbi Yossi said, \"The day on which the primal light emerged extended into all the other days, as the word 'day' is repeated in them all.\" Rabbi Elazar said, \"We learn this: they are all called mornings, because morning only relates to the primal light.\" Rabbi Shimon said, \"The first day accompanies all of them, and that all are contained within it.\" This shows that there is no true distinction between them, and that all are one.",
"\"And God said, Let there be Light.\" alluding to light spreading downwards. These are the angels created on the first day, who exist on the right side.",
"\"And God saw the light, it was good;\" (Gen. 1:4) in which the participle <i>אֶת</i> joins the opaque reflection [Malchut] with the shining reflection [Zeir Anpin] – this union is what was \"good\". Thus says Rabbi Elazar, \"'<i>אֶת</i>' includes the angels who come from the side of light, and shine as brightly as the primal light.\""
],
"Noach": [
"And Rabbi Hezekiah said, Israel is deserving of their share, for the Holy One, blessed be He, delights in them and gives them the holy Torah, takes care of them, and provides them with food to sustain themselves above and below, so that the Holy One, blessed be He, does not dominate over them alone. And they are able to repel from themselves all accusers and all hardships, because they are the share of His glory and His wealth, as you say (Deuteronomy 32:9) \"For a portion of the Lord is His people Jacob, the lot of His inheritance.”.",
"Come and see, on the day of Rosh Hashanah, the Holy One, Blessed be He, sits in judgment over the world, and all the inhabitants of the world come for reckoning, and there is not one that doesn't come for reckoning. And the books of the living and the dead are opened on that day.",
"And the Holy One, Blessed be He, due to his delight in them, gives them a time to refrain from all the accusers above, who frighten them every time the judgement is allowed on the world. On this day, the people of Israel appear to stir up compassion upon them. And how? With the shofar.",
"This sound that comes forth, ascends above and wakes up the heavenly shofar. Then, mercy is aroused from His place. And the Holy One, Blessed be He, stands from the throne of judgment and sits on the throne of mercy, He has mercy on Israel, and He does not give permission for the accusers to accuse them.",
"And Israel stands justified before the Holy One, Blessed be He, and they blow the shofar, and mercy is aroused. For that sound that comes forth, it arouses His mercy. And then, the accuser can't stand before the throne of mercy, for he does not come from that side, and the prosecutor is not found.",
"On the Day of Atonement, which is the seal of the judgment, the people of Israel stand in their purity. On that day, so that the accuser might not approach the Sanctuary, they offer him a goat, which comes from the side of impure winds, and he is occupied with it, and does not approach the Sanctuary to do harm. And then, faces are illuminated, and Israel is refined from it.",
"At another time, when the sins of people have increased, this accuser, at the time of judgment, is aroused over the sins of the world. Then he comes and is found as an accuser before the Holy One, blessed be He, and troubles the Sanctuary, and all faces become sad, and judgment is found. And because of this, the end of all flesh comes before me. Certainly before me, to bring a claim over the sins of the sons of the world, which they have caused.",
"Come and see, every person who does and observes the precepts of the Torah, his soul is preserved in his body, for he is good and will not be punished, and the angel of death will not have dominion over him. And every person who does not observe and does not fulfill the precepts of the Torah and transgresses them, then the angel of death will have dominion over him.",
"Come and see, the Ark represents the body. Noah and his wife represent Yud Heh (Yah). Shem and his wife represent Vav Heh (part of the tetragrammaton YHWH). And thus forms the full name of God, Yud Heh Vav Heh. Japheth and his wife represent Yud Heh, and Ham and his wife, and they are a replica.",
"And it says (Genesis 6:13) \"And God said to Noah\", God, this is the Shekhina (Divine presence), \"The end of all flesh\" etc. (Genesis 6:16) \"Make a window for the Ark\", this is a mystery of the body. \"You, your sons\" etc., men alone, and women alone. (Genesis 6:22) \"And Noah made\", this is a holy covenant. \"According to all that God commanded him\", this is the Shekhina. (Genesis 7:1) \"And the Lord said to Noah\", here is the attribute of mercy.",
"(Genesis 7:2) \"And of the beasts that are not clean, two, male and female\", for this comes from the side of impurity, and on this, He said, \"and I will destroy\". And take a look, in it there are only two, and not seven, seven, as it is written for the birds of heaven, four pairs of male and female, to keep seed alive on the face of all the earth. (Genesis 7:9) \"Two by two they came\", look and notice, from what it said earlier \"And of the beasts that are not clean\" and after \"two by two”.",
"Rabbi Judah said, Come and see, there is not a single night when the soul does not depart from the body of a person, which is called a dove. As it is written, (Genesis 8:8) \"And he sent out the dove\". \"The waters had subsided\", these are the intentional waters, as you said (Psalms 124:5) \"The defiant waters.\" They are from the side of impurity. \"From the surface of the earth\", they are above the earth, they are the destructive angels.",
"What is written? \"But the dove found no rest\" (Genesis 8:9), because she was prevented from the upper world, and from the righteous ones above, and from all their blessings. This is what is written: \"And she returned to him to the ark, because the water was over the surface of all the earth”.",
"\"He sent the dove out again\" (Genesis 8:10), and because of the pressure and pain, \"The dove came back to him in the evening\" (Genesis 8:11), when it was not a time of respite for them, as it was before, and her day became dark, and her sun was mixed.",
"\"And what did you say to Noah and his sons? (Song of Songs 5:7) 'Found by the guards who circle the city.' Those are the guardians of the three watches of Jerusalem. Despite all of that, (Genesis 8:11) 'Behold, an olive leaf torn off, [was] in her mouth,' and because of this Noah knew that the waters had eased and the angels of sanctity prevailed over the angels of destruction. 'And he waited yet another seven days' etc., 'and she did not return again' etc., 'the waters had dried up from the earth.’\"",
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"Rebbe Yitzchak said, \"Come and see when the holy one blessed be he bought down water he first brought it down in mercy to show the world that if they repent he will accept them. This is implied when it first says 'There was rain' and later it says 'there was the flood' that if they repent it will be rain of blessing and if they do not repent it will be a flood.\""
],
"Lech Lecha": [],
"Vayera": [],
"Toldot": [],
"Vayetzei": [],
"Vayeshev": [],
"Beshalach": [],
"Yitro": [
"",
"He said to him, “That which the Holy One, blessed be He, mentions in every place to the Jewish people, ‘I am the Lord, your God, who took you out of the land of Egypt’ (Exodus 20:2); ‘I am the Lord, your God, who took you out of the land of Egypt’ (Leviticus 19:36) - what novelty is taught here? It is [just] the payback of the stipulation! This is what He said to Abraham - ‘that your descendants will be foreigners in a land that is not theirs, etc. afterwards they will leave with great wealth’ (Genesis 15:13-14). If so, why mention it to them in every place?”",
"He said to him, “Come and see, my son! The Holy One, blessed be He, only stipulated with Abraham that He would take the Jewish people out of the exile of Egypt, but not from under the subjugation to another [god]. As when the Jewish people were in Egypt, they certainly defiled themselves with all types of impurity, to the point that they dwelt under the forty-nine powers of impurity. Yet the Holy One, blessed be He, took them out from under the service to all the other powers.",
"Moreover, He raised them to the forty-nine gates of understanding corresponding to [the powers of impurity], which he did not stipulate with Abraham - rather only to take them out of Egypt. But He acted with His goodness and His kindness towards them.",
"And because of that, you will find the exodus from Egypt [mentioned] fifty times in the Torah; to show to all the people of the world, the kindness that the Holy One, blessed be He, did with the Jewish people: That he took them out from those forces of impurity and raised us up into the forces of purity, meaning the fifty gates of understanding. ",
"And that is [the reason] that we count [the days of the Omer] from the holiday of Passover, and we count the days and the weeks. And behold, the colleagues were aroused [to know that] it is a commandment to count the days and it is a commandment to count the weeks. For He took us out of a power of impurity each day and brought us up into a power of purity.“ "
],
"Terumah": [
"Rabbi Shimon bar Yochai said: At the time that a person rises in the morning, places tefillin on his head and tefillin with the holy imprint on his forearm, wraps with the commanded wrapping (talit) and goes out from the gate of his house, four holy angels attach themselves to him. And they go out with him from the gate of his house and accompany him to the synagogue. And they proclaim before him, \"Give honor to the image of the Holy King, give honor to the son of the King, to the precious face of the King.\" A holy spirit rests upon him. It proclaims and says (Isaiah 49:3), \"Israel in whom I glory.\""
],
"Ki Tisa": [],
"Tzav": [],
"Achrei Mot": [],
"Behar": [],
"Nasso": [],
"Chukat": [
"And they set out from Hor Hahar through the way of the Sea of Reeds. That is that the group stopped studying the Talmud, which is called Hor HaHar. Why is it called Hor HaHar? Because from there comes teaching [hora'ah] to the world, as \"I have written to instruct them [lehorotam]\" (Exodus 24:12) - and this is the Oral Torah [Mishnah, Talmud and Midrash].",
"But come and see: there is a vision of wisdom in here. The place called Hor HaHar its way was near the Sea of Reeds, the end of the steps/levels, that she [the Shechinah] was speaking in front of them in the desert, and taught them the ways of life, to go above the present world.",
"And they [Israel] went left her and on her way, and went after the way of the snake Akalton, which reigns in the land of Edom, so it says \"the soul of the people became smaller in the way\" this is because they left the way of life, and so they \"spoke against God and Moshe\" [Moshe represents the Shechinah]. They rejected all: the Oral Torah and the Written Torah. \"There is no bread\" - this is the Oral Torah. \"There is no water\" - this is the written Torah. And this is \"kelokel bread\" - the words of the Oral Torah were light [kal] in their eyes.",
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"Come and see how great is the strength of teshuvah (return) over all that there is, because when a person returns to her Source then the well of living waters is replenished to the brim, and from all its sides [water] from the core comes out, and the twelve gates of a person are drenched from smallness of living with largeness of living. ",
"When Israel returned in teshuvah then they sang a song. And those are the seven levels that they returned with their song, and the higher well was raised high, and the snake disappeared from the world. This is what is written \"Then Israel sang\" (Numbers 21:17) \"raise well, answer to it\", and the lower mother [malchut, our reality] is infused with the higher mother [binah, understanding]"
],
"Balak": [],
"Matot": [],
"Vaetchanan": [],
"Ki Teitzei": [],
"Ki Tavo": [
"",
"One day the sages were in the study hall asking and said, \"The curses in the Book of Leviticus are apropos the First Temple. The curses in the Book of Deuteronomy are apropos the Second Temple and the final exile. The curses in the Book of Leviticus have within them accurance, and the love of the Holy Blessed One for Israel, as written (Lev. 26:44) 'And I will remember My covenant with Jacob' etc., and it is written, 'And even with all this when they are in the land of their enemies...' The curses in the Book of Deuteronomy do not have within them accurance , nor within them any comfort at all, as written in the former curses.\" And they did not know.",
"Rabbi Yehuda son of Ilai rose and said, \"A shame about the lowliness of Bar Yoḥai, for none know it, and if they know, none can reveal it.\"",
"R. Yosei son of Rabbi Yehuda, one day in the morning, saw all the birds that were flying, and a turtledove came before him. He rose on his legs and said, \"Turtledove, faithful turtledove, from the day of the flood the image of the holy people, yours is goodness and sweetness. Go and do for me a single message to Bar Yoḥai at the place where he is.\"",
"That turtledove turned around and went up to him. He wrote a single letter, and said what he said. And the turtledove rose and took it in its beak, and flew back to Rabbi Shimon, and placed it in its wing. He looked at that letter, and cried, he and Rabbi Elazar his son. And he said, \"I am crying about my separatedness from the fellowship, and I am crying about these matters which are not revealed to them — what the final generations wll do, they will not look upon it.",
"And then, Elijah (may he be remembered for good!) came. He saw him weeping. He said, \"Another message I was sending, now, and the Holy Blessed One sent me to appease your tears. Don't, rabbi, don't, rabbi, there is no need to reveal these matters to the righteous now.\"",
"But thus the Holy Blessed One said: in the former curses there are 32 verses, and each corresponds to the paths of the Torah. In the latter curses there are 53 verses, corresponding to the portions and ways of the Torah.",
"In the former exile of the First Temple, Israel transgressed the paths hidden in secret — their sin was revealed, and the end of it was revealed, and their comfort and assurance. In the latter exile of the Second Temple, Israel transgressed the 53 portions, revealed ways — their sin was hidden, and the end of it was hidden, and their comfort and assurance was not written in it.",
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"...בֵּינְתַיִם עָבְרָה רוּחַ אַחַת וְהִפְרִידָה אוֹתָם, וְעָלָה אֵלִיָּהוּ בְּתוֹךְ גַּלְגַּל שֶׁל אֵשׁ, וְנִשְׁאָר רַבִּי שִׁמְעוֹן, וּבָכָה וְנִרְדַּם עַל פֶּתַח הַמְּעָרָה. בֵּינְתַיִם בָּא אֵלִיָּהוּ, זָכוּר לַטּוֹב, וְאָמַר: קוּם רַבִּי שִׁמְעוֹן וְהִתְעוֹרֵר מִשְּׁנָתְךְ. אַשְׁרֵי חֶלְקְךְ, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא רוֹצֶה בִּכְבוֹדְךְ. כָּל הַהַבְטָחוֹת וְהַנֶּחָמוֹת שֶׁל יִשְׂרָאֵל כְּתוּבוֹת בַּקְּלָלוֹת הַלָּלוּ."
],
"Shir HaShirim": [
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"(200) And in that way (the Zohar mentions before that that on holidays, Chol Hamoed is equivalent to the Tefillin of the Hand), Chol Hamoed is like Yom Tov (Chag) when it comes to work (meaning, the work of the mystic), and we need to be happy in them just like we need to be on Yom Tov. And because of that, in these days (Yom Tov and Chol Hamoed) that they are the Tefillin of the Ruler of the World, it is forbidden to wear any other tefillin, because they are these (holiday) days, which they are the higher Tefillin (as in the holidays are an even higher tefillin) that rest on the heads of the Holy People of Israel.",
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"(The Zohar offers a parable equating those who wear tefillin, always, to servants of a king who wear his seal. On Yom Tov and Chol Hamoed however, the king's seal is the holiday itself, and wearing tefillin is the seal that we made.)",
"(205) [if the King offers the servant a specific seal, but instead of wearing the king's seal] If that servant, puts aside the higher seal the king made himself (aka, the holiday), in favor of a seal that the servant made himself, of course that servant deserves to be put to dead, because he desecrated the King’s Seal, and he didn’t care for the King’s honor. And because of that, it is forbidden for the Holy Nation (aka, the Jewish people) to disregard the higher Seal of the King [Yom Tov and Chol Hamoed] that he placed on them, in favor of this image (seal) that we created ourselves (Tefillin)."
],
"Midrash Rut": [
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"And it is written: 'And Eliyahu went up to heaven in a whirlwind.' (II Kings 2:11). Rabbi Nechemiah and Rabbi Yehudah say: 'when the Holy Blessed One brought Eliyahu to heaven the Angel of Death stood to oppose Him. ",
"The Holy Blessed One said to him [the angel]: This is why I created the heaven, so Eliyahu could go there!' The Angel of Death said to the Master of the World: 'Now You have given other creatures an opening [to avoid death].\" The Holy Blessed One replied: 'Eliyahu is not like other creatures. He could remove you [Death] from the world and you do not know his strength.' The Angel of Death said, 'Master of the World, grant me permission and I will descend upon him.' He said 'Go down.' And he immediately descended. But Eliyahu saw him, forced him under his leg, and [Eliyahu] asked to be able to remove him from the world, but God did not grant him permission. Immediately, Eliyahu flipped him and ascended [alive] to heaven.",
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"Like this is Kaddish: May His great Name be exalted and sanctified – that great name is above everything. It is the source of life from which all blessings and all holiness comes. And that is the world to come. And afterwards, it is drawn from it into the world that He created according to His will, the lower world. All blessings are like this, except for the blessings of prayer in which a person bows, as they begin from below to above."
],
"Midrash HaNe'elam Al Eichah": [
"1. The Jewish community of Babylon sent a message to the Jewish community of the Holy Land, \"It is appropriate for us to cry, it is appropriate for us to eulogize the destruction of the house of God, so much so that the we have been scattered amongst the nations, we should begin to euglogize, to explain the verses in order (from the book of Lamentations), that the master of the world sent in order to eulogize the destruction of His house. "
],
"Tikkunim Mizohar Chadash": [
"Three people are especially beloved by G-d: One who does not lose control of his temper, one who does not become drunk, and one who does not demand his full rights. (Pesachim 113a)",
"One who carefully guards himself against giving in to anger and avoids any arguments, merits that his home is compared to the holy Temple. (Zohar)"
],
"Sifra Tanina": [],
"Tikuna Kadma'ah": [],
"More about Parshat Noach": [],
"More about Parshat Shelach": [],
"More about Parshat Vayera": []
},
"schema": {
"heTitle": "זוהר חדש",
"enTitle": "Zohar Chadash",
"key": "Zohar Chadash",
"nodes": [
{
"heTitle": "פרשת בראשית",
"enTitle": "Bereshit"
},
{
"heTitle": "פרשת נח",
"enTitle": "Noach"
},
{
"heTitle": "פרשת לך לך",
"enTitle": "Lech Lecha"
},
{
"heTitle": "פרשת וירא",
"enTitle": "Vayera"
},
{
"heTitle": "פרשת תולדות",
"enTitle": "Toldot"
},
{
"heTitle": "פרשת ויצא",
"enTitle": "Vayetzei"
},
{
"heTitle": "פרשת וישב",
"enTitle": "Vayeshev"
},
{
"heTitle": "פרשת בשלח",
"enTitle": "Beshalach"
},
{
"heTitle": "פרשת יתרו",
"enTitle": "Yitro"
},
{
"heTitle": "פרשת תרומה",
"enTitle": "Terumah"
},
{
"heTitle": "פרשת כי תשא",
"enTitle": "Ki Tisa"
},
{
"heTitle": "פרשת צו",
"enTitle": "Tzav"
},
{
"heTitle": "פרשת אחרי",
"enTitle": "Achrei Mot"
},
{
"heTitle": "פרשת בהר",
"enTitle": "Behar"
},
{
"heTitle": "פרשת נשא",
"enTitle": "Nasso"
},
{
"heTitle": "פרשת חקת",
"enTitle": "Chukat"
},
{
"heTitle": "פרשת בלק",
"enTitle": "Balak"
},
{
"heTitle": "פרשת מטות",
"enTitle": "Matot"
},
{
"heTitle": "פרשת ואתחנן",
"enTitle": "Vaetchanan"
},
{
"heTitle": "פרשת כי תצא",
"enTitle": "Ki Teitzei"
},
{
"heTitle": "פרשת כי תבא",
"enTitle": "Ki Tavo"
},
{
"heTitle": "שיר השירים",
"enTitle": "Shir HaShirim"
},
{
"heTitle": "מדרש רות",
"enTitle": "Midrash Rut"
},
{
"heTitle": "מדרש הנעלם על איכה",
"enTitle": "Midrash HaNe'elam Al Eichah"
},
{
"heTitle": "תקונים מזהר חדש",
"enTitle": "Tikkunim Mizohar Chadash"
},
{
"heTitle": "ספרא תנינא",
"enTitle": "Sifra Tanina"
},
{
"heTitle": "תקונא קדמאה",
"enTitle": "Tikuna Kadma'ah"
},
{
"heTitle": "זה שייך לפרשת נח",
"enTitle": "More about Parshat Noach"
},
{
"heTitle": "זה שייך לפרשת שלח לך",
"enTitle": "More about Parshat Shelach"
},
{
"heTitle": "עוד לפרשת וירא אליו",
"enTitle": "More about Parshat Vayera"
}
]
}
} |