21) When the Creator crowns in His crowns, He crowns from above and from below. From above is from the deepest place, which is AVI. He also crowns from below, from the souls of the righteous. Then life is added from above and from below, the place of the Temple is included with all the sides, the pit is filled, the sea completed, and He gives life to all.
63) If a person comes to be purified he is aided with a holy soul, he is purified and sanctified, and he is called “holy.” If he is not rewarded and does not come to be purified, only two degrees open for him, Nefesh and Ruach, but he has no holy soul [Neshama]. Moreover, if he comes to defile he is defiled and the upper aid is removed from him. Henceforth, each according to his ways. If he repents and comes to be purified, he is aided once again.
110) There is an allegory about a king who invited his loved one for a meal that he was having on a certain day, so the one who loved the king would know that the king favors him. The king said, “Now I want to rejoice alone with the one who loves me, yet I fear that when I am at the meal with the one who loves me, all those appointed officers will come and sit with us at the table to join the meal of joy together with the one who loves me.”
What did the lover do? First, he made stews, vegetables, and ox meat, and gave it to those appointed officers to eat, and then the king sat with his lover alone for that sublime meal with all the delicacies in the world. And while he was alone with the king, he asks him for all his needs, and he gives it to him, and the king rejoices alone with the one who loves him, and no foreigners will interfere between them. So are Israel with the Creator.
123) As the soul is given clothing, which is the body, to exist in this world, the soul is also given the clothing of the upper brightness in which to exist in the next world, and to look inside the illuminating mirror, which is ZA, from the land of the living, the Nukva de ZA.
138) How obtuse are people, for they do not know and do not notice the words of Torah, but look at worldly matters and the spirit of wisdom is forgotten from them.
295) Rabbi Shimon said, “If I were in the world when the Creator placed the book of Enoch [Hanoch] and the book of Adam in the world, I would exert that they would not be among people because at the time, all the sages were not fearful of looking in them, erred—misinterpreting the literal meaning of the words as other things—and brought them out of the domain of the upper one of Kedusha into another domain, which is not holy. But now, all the sages of the world know things and hide them, not revealing the secrets, and grow stronger in the work of their Master. This is why now it is permitted to engage in the secrets.”
304-306) Happy are the righteous because the Creator desires their glory and has revealed to them the high secrets of the wisdom.
“The Lord is my God; I will extol You; I will thank Your name for You have done wonders, counsels from afar, steadfast faith.” People should indeed regard the glory of the Creator and praise His glory because anyone who knows how to properly praise his Master, the Creator does his wish. Moreover, He multiplies blessings above and below.
For this reason, one who knows how to praise his Master and unify His name is favored above and coveted below, and the Creator is praised by him. It is written about him, “And will say unto me, ‘you are My servant, Israel, in whom I am glorified.’”
368) “And the Lord said, ‘Behold, they are one people,’” since they were all as one, in unity, they will do and succeed in their works.
386-388) Because they were in one will and in one heart, and spoke in the holy tongue, it is written, “Nothing which they purpose to do will be impossible for them”; the upper Din could not rule over them.
We, or the friends who engage in Torah, are of one heart and of one will. It is even more so that nothing which we purpose to do will be impossible for us. This means that all who dispute have no persistence, for as long as the people of the world were of one will and one heart, even though they rebelled against the Creator, the upper Din did not govern them as it happened during the generation of separation [generation of Babel]. And when they were divided, it was immediately written about them, “And the Lord scattered them abroad from there.” Thus, those who dispute have no persistence.
This means that everything depends on the words of the mouth, for because their language was confused, promptly, “And the Lord scattered them from there.” But in the future, it is written, “For then will I turn to the peoples a pure language, that they may all call upon the name of the Lord, to serve Him with one consent,” and the Lord will be king over all.
New Zohar, Noah
1) Happy are Israel whom the Creator desires and to whom He has given the holy Torah, and warned them, and given them counsel to beware the slanderers above and the harm-doers below so that only the Creator would rule over them. They know how to repel from them all the slanderers and saboteurs so they are a part of His lot and inheritance, as it is written, “For the portion of the Lord is His people, Jacob, the lot of His inheritance.”
24) It is written about man, “It is not good that the man is alone; I will make him a help made against him.” This is the soul, which is a help within him to guide him through the ways of his Maker. That is, he who comes to be purified is aided. When a person walks in the ways of his Maker, many help him: his soul helps him, the ministering angels help him, the Creator’s Divinity helps him, and all declare about him and say, “When you walk, your step will not be straitened; and if you run, you will not stumble.” The souls of righteous help him.
46) “And Noah begot three sons.” These are the three governances in a man. The governance of the soul is to be an assistance for him in the work of his Maker. This is called Shem. The governance of lust and the evil inclination, which guides and stuns the body with transgressions is called Ham. And the guidance of the good inclination, which guides the man with great abundance, to beautify his works in the Torah and the fear of God, is called Yafet. That guidance will lead the man to guide him through the path of life.
152) Michael said, “Lord of the world, You should have been merciful toward them because You are merciful, and so You are called.” He told him, “I have sworn an oath on that day when the sentence was given before Me to not redeem them until they repent. If the Assembly of Israel begin to repent even as an eye of a needle, I will open for them great gates.”
153-155) All the exiles that the Assembly of Israel exiled, the Creator gave her time and end, and she always awoke in repentance. The last exile has no end or time. Rather, everything depends on repentance, as it was said, “And you shall return unto the Lord your God, and you shall obey His voice.” It is also written, “If your outcast is at the end of the heaven, from there the Lord your God will gather you, and from there He will take you.”
Thus, how will it happen that they all awaken in repentance together? One who is at the end of the heaven and one who is at the end of the earth, how will they conjoin to make repentance? If the heads of the synagogue repent, or a single synagogue, the whole exile will gather thanks to them, since the Creator always waits for when they repent, that He may do good to them, as it is written, “And therefore will the Lord wait, to pardon you.” He always waits for the time when they repent.