1. Zohar for All, VaYechi [Jacob Lived], Article “Dan Shall Judge His People”, Item 717
What are MAN? In the craving below, lower waters rise, meaning MAN, to receive upper waters, MAD, from the degree atop them. This is so because lower waters, MAN, spring out only by an awakening of the desire of the lower one. At that time, the craving of the lower one and the upper one become attached, and lower waters spring out opposite the descending upper waters, the Zivug ends and the worlds are blessed, all the candles light up, and the upper ones and lower ones are in blessings.
2. Zohar for All, Haazinu, Article “Hence I Will Call Upon the Name of the Lord”, Item 210
Happy
is
he
who
calls
on
the
king
and
knows
how
to
call
on
Him
properly.
If
he
calls
and
does
not
know
whom
he
is
calling,
the
Creator
moves
away
from
him,
as
it
is
written,
“The
Lord
is
near
to
all
who
call
Him.”
To
whom
is
He
close?
He
repeats,
“To
all
who
call
Him
in
truth.”
But
is
there
anyone
who
would
call
Him
falsely?
It
is
one
who
calls
and
does
not
know
whom
he
is
calling.
How
do
we
know?
Because
it
is
written,
“To
all
who
call
Him
in
truth.”
What
is
“In
truth”?
In
the
seal
of
the
king’s
ring,
the
middle
line,
the
seal
of
the
Mochin
with
the
Malchut,
who
is
called
“the
king’s
ring,
for
she
is
the
wholeness
of
everything.
It
is
written,
He
gave
truth
to
Jacob,
Chesed
to
Abraham.
ZA,
the
middle
line,
Jacob,
since
Truth
was
given
to
the
middle
line,
therefore
it
is
written,
to
all
who
call
upon
him
in
Truth.
One
who
does
not
know
how
to
call
Him
in
the
measure
of
the
middle
line,
but
leans
to
the
left
line
or
to
the
right
line,
the
Creator
moves
away
from
him.
Happy
is
he
who
enters
in
wisdom
and
comes
out
in
wholeness,
to
know
the
ways
of
the
Creator.
3. Zohar for All, VaYechi [Jacob Lived], Article “Dan Shall Judge His People”, items 713-714
“One should always praise one’s Master and then pray his prayer.” One whose heart is troubled and wishes to pray his prayer, or is in trouble and cannot praise his Master, what is he?
Even though he cannot aim the heart and will, why should he diminish his Master’s praise? Rather, he will praise his Master even though he cannot aim, and then he shall pray his prayer. It is written, “A prayer of David. Hear a just cause, O Lord, hear my singing, listen to my prayer.” “Hear a just cause, O Lord,” first, since he praised his Master. Afterwards, “Hear my singing, listen to my prayer.” One who can praise his Master and does not do so, it is written about him, “Even if you pray profusely, I do not hear.”
4. Zohar for All, Balak, “Sihon and Og,” Item 7
We should pay attention to faith in the Creator, that all his words are words of truth and great faith. Once he says something, it is done entirely. A man with a narrow heart, if he says that this would be completed in several years and after so long, so it is. The Creator, according to His governance, and all the worlds are filled with His glory, is all the more so.
Man’s words are small, and all his words are temporary. So is he, temporary, like a fleeting shadow. However, through repentance and prayer and good deeds with many tears, he is holy, since the Great One, who is superior to the entire world, shines His light and restricts His holiness for man to do His will.
5. Zohar for All, VaYetze [And Jacob Went Out], "His Thought Was of Rachel", Item 189
“If He set His heart upon man, He will gather his spirit and his breath unto Himself.” The will and the thought draw the extension and do the deed with everything that is needed. This is why in prayer, a desire and a thought to aim in are required. Similarly, in all the works of the Creator, the thought and the contemplation does the deed and draw extensions to all that is needed.
6. Zohar for All, Pekudei [Accounts], "The Palace of Holy of Holies", Item 832
Anyone who does not know how to establish the praise of his Master, it is better for him not to be born because the prayer must be complete above, out of thought, the will of the heart, the voice, and the word of the mouth, to make wholeness, connection, and unification above. As it is above, and as the wholeness comes out from above downward, so it should be from below upward, properly tying the connection.
7. Zohar for All, VaYechi [Jacob Lived], Article “Come Unto Me and I will Tell You”, Items 514-515
514) Indeed, all the prayers in the world, prayers of many, are prayers. But a solitary prayer does not enter before the Holy King, unless with great force. This is so because before the prayer enters to be crowned in its place, the Creator watches it, observes it, and observes the sins and merits of that person, which He does not do with a prayer of many, where several of the prayers are not from righteous, and they all enter before the Creator and He does not notice their iniquities.
515) “He has regarded the prayer of the destitute.” He turns the prayer and examines it from all sides, and considers with which desire the prayer was made, who is the person who prayed that prayer, and what are his deeds. Hence, one should pray one’s prayer in the collective, since He does not despise their prayer, even though they are not all with intent and the will of heart, as it is written, “He has regarded the prayer of the destitute.” Thus, He only observes the prayer of an individual, but with a prayer of many, He does not despise their prayer, even though they are unworthy.
8. Zohar for All, VaYishlach [And Jacob Sent], Article “The Prayer of the Righteous”, Item 45
A prayer of many rises before the Creator and the Creator crowns Himself with that prayer, since it rises in several ways. This is because one asks for Hassadim, the other for Gevurot, and a third for Rachamim. And it consists of several sides: the right side, the left, and the middle. This is so because Hassadim extend from the right side, Gevurot from the left side, and Rachamim from the middle. And because it comprises several ways and sides, it becomes a crown over the head of the Righteous One That Lives Forever, Yesod, which imparts all the salvations to the Nukva, and from her to the whole public.
But a prayer of one does not comprise all the sides; it is only on one way. Either one asks for Hassadim or Gevurot or Rachamim. Hence, a prayer of one is not elevated to be received like the prayer of many, as it does not include all three lines like the prayer of many.
9. Zohar for All, VaYikra [The Lord Called], Article “I Will Confess my Sin”, Item 342
342) One who makes a request of the King must unite the holy Name and his will, from below upwards, from Malchut to Keter and from above downwards, from Keter to Malchut—uniting everything in one unification in Ein Sof [infinity], and in this unification he will include his plea. Who is so wise as to plead like King David, who was guarding the King’s door? He was a Merkava [chariot/assembly] to Malchut, which is called “the King’s door.” So it is, and this is why the Torah teaches us the ways of the holy King, so that we will know how to follow Him, as it is written, “After the Lord your God shall you walk.”
10. Zohar for All, Miketz [At the End], Article “And Saw Benjamin“, Item 209
When one prays to the Creator, he should not look whether his salvation came or not, for when he looks, several litigants come to look at his actions.
11. Zohar for All, Balak, Article “The Prayer of Moses, The Prayer of David, The Prayer of the Poor”, Item 192
One who prays his prayer should make himself poor so that his prayer will enter among the prayers of all the poor, for all the gate-guards do not let any prayer in the world enter as they let the prayer of the poor, for they enter without permission. And if one always makes himself and makes his desire like the poor, his prayer rises and meets the prayers of the poor, bonds with them and rises with them, enters in their midst, and is willingly accepted by the holy king.
12. Zohar for All, Balak, Article “The Prayer of Moses, The Prayer of David, The Prayer of the Poor”, Items 190-191
190.
All
the
hosts
of
heaven
ask
one
another,
“What
does
the
Creator
do?
In
what
does
He
exert?”
They
are
told,
He
unifies
in
passion
with
His
Kelim,
with
the
brokenhearted.
None
of
them
know
what
is
done
with
the
prayer
of
the
poor
and
with
all
his
complaints,
for
there
is
no
passion
to
the
poor
unless
when
he
sheds
tears
in
complaints
before
the
holy
king,
and
there
is
no
passion
to
the
Creator
unless
when
He
accepts
them
and
they
are
poured
out
before
Him.
This
is
a
prayer
that
causes
delay
and
stalling
to
all
the
prayers
in
the
world.
191)
Moses
prayed
his
prayer
and
delayed
several
days
in
this
prayer,
because
of
the
prayer
of
the
poor.
David
saw
that
all
the
windows
and
all
the
gates
of
heaven
were
ready
to
open
for
the
prayer
of
the
poor,
and
of
all
the
prayers
in
the
world
that
the
Creator
listens
to,
there
is
none
like
the
prayers
of
the
poor.
13. Zohar for All, Truma [Donation], Article “Prepare the Ways in the Desert”, Items 713-715
“Serve the Lord with gladness,’ for one must not show sadness in her.
Therefore, one who is in sorrow and distress, who cannot rejoice in his heart out of his distress, should ask for mercy before the high King. Therefore, he will not pray his prayer at all or come in with any sadness, for he cannot delight his heart and enter before Him with joy. What is the correction for such a person?
Rather, all the gates are locked and closed, and the gates of tears do not close. There is no tear except out of sorrow and sadness, and all those appointees over the gates break the turns of the roads and the locks, admit those tears, and that prayer enters before the holy King.
14. Zohar for All, BeShalach [When Pharaoh Sent], Article “And Pharaoh Drew Near”, Items 65-67
“And Pharaoh drew near” means that he sacrificed his whole army and vehicles to make war [Hikriv means both “brought closer” and “sacrificed”]. We also learn that Pharaoh brought Israel closer to repentance. This is why it is written, “And Pharaoh drew near” and not “And Pharaoh brought closer.”
It is written, “O Lord, they sought You in distress; they could only whisper a prayer, Your chastening was upon them.” “They sought You in distress” means that Israel do not visit the Creator in times of contentment, but when they are in distress, and then they all visit Him. [...] they are all praying with prayers and litanies, and pour out prayers before Him. When? [...] when the Creator visits them in His strap. Then the Creator stands over them in Rachamim [mercies] and welcomes their voice, to avenge their enemies, and He fills with mercy over them.
Israel were nearing the sea and saw the sea before them becoming stormier, its waves straightening upward. They were afraid. They raised their eyes and saw Pharaoh and his army, and slings and arrows, and they were terrified. “And the children of Israel cried out.” Who caused Israel to draw near to their father in heaven? It was Pharaoh, as it is written, “And Pharaoh drew near.”
15. Zohar for All, Truma [Donation], "Three Colors in a Flame", Item 44
A herald comes out and says, “Happy are you, holy nation, for you do good, you cause the unification of Yesod (called ‘good’) before the Creator.” It is written, “And I have done what is good in Your eyes,” attaching redemption to prayer, for at that time, when reaching “Praises to God above,” that color, Netzah, rises to the top of the chamber, that righteous, Yesod de ZA, awakens to bond in the place that is needed in love, in fondness, in gladness, and in good will. And all the organs, all the Sefirot, willingly conjoin with one another, upper ones in lower ones.
Then all the candles, all the degrees illuminate and blaze, and they are all in a single bonding in this righteous who is called “good,” as it is written, “Say, ‘A righteous is good.’” This unites everyone in a single bonding, and then everything is in a whisper above and below, in kissing in good will, and the matter is in a bonding of the room, in an embrace.