## Zohar, Bereshit

###### Zohar, Bereshit 95:1
[Zohar, Bereshit 95:1](https://torahapp.org/share/book/Zohar/s/Bereshit/r/95:1)

זָכָר וּנְקֵבָה בְּרָאָם. רַבִּי שִׁמְעוֹן אָמַר רָזִין עִלָּאִין אִתְגַּלְּיָין בְּהָנִי תְּרֵי קְרָאֵי. זָכָר וּנְקֵבָה בְּרָאָם, לְמִנְדַע יְקָרָא עִלָּאָה רָזָא דִּמְהֵימָנוּתָא דְּמִגּוֹ רָזָא דְּנָא אִתְבְּרֵי אָדָם.

**The Zohar; London, Soncino Press, 1933:**
MALE AND FEMALE HE CREATED THEM. R. Simeon said: ‘Profound mysteries are revealed in these two verses.¹ The words “male and female he created them” make known the high dignity of man, the mystic doctrine of his creation.

footnotes:
¹ i.e. this one and Gen. 1, 27.


###### Zohar, Bereshit 95:2
[Zohar, Bereshit 95:2](https://torahapp.org/share/book/Zohar/s/Bereshit/r/95:2)

תָּא חֲזֵי בְּרָזָא דְאִתְבְּרִיאוּ שָׁמַיִם וָאָרֶץ אִתְבְּרֵי אָדָם. בְּהוּ כְּתִיב אֵלֶּה תּוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ (בהבראם). בְּאָדָם כְּתִיב זֶה סֵפֶר תּוֹלְדוֹת אָדָם. בְּהוּ כְּתִיב בְּהִבָּרְאָם. בְּאָדָם כְּתִיב בְּיוֹם הִבָּרְאָם.

**The Zohar; London, Soncino Press, 1933:**
Assuredly in the way in which heaven and earth were created man was also created; for of heaven and earth it is written, “these are the generations of the heaven and the earth”, and of man it is written, “these are the generations of man”; of heaven and earth it is written, “when they were created”, and of man it is written, “on the day when they were created”:


###### Zohar, Bereshit 95:3
[Zohar, Bereshit 95:3](https://torahapp.org/share/book/Zohar/s/Bereshit/r/95:3)

זָכָר וּנְקֵבָה בְּרָאָם. מֵהָכָא (אוליפנא) כָּל דִּיוּקְנָא דְּלָא אִשְׁתְּכַח בֵּיהּ דְּכַר וְנוּקְבָא לָאו אִיהוּ דִּיוּקְנָא עִלָּאָה כְּדְקָא חָזֵי. וּבְרָזָא דְמַתְנִיתִין אוֹקִימְנָא.

**The Zohar; London, Soncino Press, 1933:**
“Male and female he created them.” From this we learn that every figure which does not comprise male and female elements is not a true and proper figure, and so we have laid down in the esoteric teaching of our Mishnah.


###### Zohar, Bereshit 95:4
[Zohar, Bereshit 95:4](https://torahapp.org/share/book/Zohar/s/Bereshit/r/95:4)

תָּא חֲזֵי, בְּכָל אֲתַר דְּלָא אִשְׁתַּכְּחוּ דְּכַר וְנוּקְבָא כְּחֲדָא קוּדְשָׁא בְּרִיךְ הוּא לָא שָׁוִי מְדוֹרֵיהּ בְּהַהוּא אֲתַר. וּבִרְכָאן לָא אִשְׁתַּכָּחוּ אֶלָּא בְּאֲתַר דְּאִשְׁתְּכַח דְּכַר וְנוּקְבָא. דִּכְתִיב וַיְבָרֶךְ אוֹתָם וַיִּקְרָא אֶת שְׁמָם אָדָם בְּיוֹם הִבָּרְאָם. וְלָא כְּתִיב וַיְבָרֶךְ אוֹתוֹ וַיִּקְרָא אֶת שְׁמוֹ אָדָם. דְּאֲפִילּוּ אָדָם לָא אִקְרֵי אֶלָּא דְּכַר וְנוּקְבָא כְּחֲדָא.

**The Zohar; London, Soncino Press, 1933:**
Observe this. God does not place His abode in any place where male and female are not found together, nor are blessings found save in such a place, as it is written, AND HE BLESSED THEM AND CALLED THEIR NAME MAN ON THE DAY THAT THEY WERE CREATED: note that it says *them* and *their* name, and not *him* and *his* name. The male is not even called man till he is united with the female.’


###### Zohar, Bereshit 95:5
[Zohar, Bereshit 95:5](https://torahapp.org/share/book/Zohar/s/Bereshit/r/95:5)

רַבִּי יְהוּדָה אָמַר מִיּוֹמָא דְּאִתְחָרַב בֵּי מַקְדְּשָׁא בִּרְכָאן לָא אִשְׁתַּכְּחוּ בְּעָלְמָא וְאִתְאֲבִידוּ בְּכָל יוֹמָא. דִּכְתִיב, (ישעיהו נ״ז:א׳) הַצַּדִּיק אָבַד. מַאי אָבַד, אָבַד בִּרְכָאן דְּהֲווּ שָׁרְיָין בֵּיהּ כְּמָה דִכְתִיב, (משלי י׳:ו׳) בְּרָכוֹת לְרֹאשׁ צַדִּיק. וּכְתִיב, (ירמיהו ז׳:כ״ח) אָבְדָה הָאֱמוּנָה. כְּגַוְונָא דָא כְּתִיב וַיְבָרֶךְ אוֹתָם וּכְתִיב וַיְבָרֶךְ אוֹתָם אֱלֹהִים. מִשֵּׁ"ת אִתְיַיחֲסוּ כָּל דָּרֵי עָלְמָא וְכָל אִנּוּן צַדִּיקֵי קְשׁוֹט דְּהֲווּ בְּעָלְמָא.

**The Zohar; London, Soncino Press, 1933:**
R. Judah said: ‘Since the destruction of the Temple, blessings have not reached the world, but they go astray every day, as it is written, “The righteous loses”, to wit, the blessings which used to rest upon him, as it is written, “blessings on the head of the righteous”. AND CALLED HIS NAME SETH. It is to Seth that all the generations which have survived in the world and all the truly righteous of the world trace their descent.’


###### Zohar, Bereshit 95:6
[Zohar, Bereshit 95:6](https://torahapp.org/share/book/Zohar/s/Bereshit/r/95:6)

אָמַר רַבִּי יוֹסֵי אִלֵּין אַתְוָון בַּתְרָאִין דְּהֲווּ בְּאוֹרַיְיתָא (לאשתכחא) אִשְׁתַּכָּחוּ בָּתַר דַּעֲבָר אָדָם עַל אַתְוָון דְּאוֹרַיְיתָא כֻּלְהוּ (בסדר תשר"ק. ובגין כך קרא לההוא ברא דאיהו כדמותו בצלמו ש"ת דאנון קיומא דאתוון). וּבִתְיוּבְתֵּיהּ (ס"א ובתיאובתיה) לְקַמֵּי מָארֵיהּ אָחִיד בְּאִלֵּין תְּרֵין. וּמִכְּדֵין אִתְהַדְּרוּ אַתְוָון לְמַפְרֵעַ בְּסֵדֶר תשר"ק.

**The Zohar; London, Soncino Press, 1933:**
R. Jose said: ‘The two last letters of the alphabet were left in their order after the others had been reversed through Adam’s transgression, and therefore when he repented he grasped at these two and called the son who was born in his likeness Seth, a name formed of the last two letters of the alphabet in proper order.


###### Zohar, Bereshit 95:7
[Zohar, Bereshit 95:7](https://torahapp.org/share/book/Zohar/s/Bereshit/r/95:7)

וּבְגִין דָא קָרָא לְהַהוּא בְּרָא דְּאִתְיְלִיד לֵיהּ דְּאִיהוּ בִּדְמוּתוֹ כְּצַלְמוֹ שֵׁ"ת דְּאִנּוּן סִיּוּמָא דְּאַתְוָון. וְלָא אִתְתַּקָּנוּ אַתְוָון עַד דְּקָיְימוּ יִשְׂרָאֵל עַל טוּרָא דְסִינַי. וּכְדֵין אַהַדְּרוּ אַתְוָון עַל תִּקּוּנַיְיהוּ כְּיוֹמָא דְּאִתְבְּרִיאוּ שָׁמַיִם וָאָרֶץ. וְאִתְבַּסַּם עָלְמָא וְקָיְמָא עַל קִיּוּמֵיהּ.

**The Zohar; London, Soncino Press, 1933:**
Nevertheless, the other letters of the alphabet remained in the inverse order, and not till Israel stood before Mount Sinai did they recover their proper order as on the day when the heaven and earth were created, and the earth was once more securely established.’


###### Zohar, Bereshit 95:8
[Zohar, Bereshit 95:8](https://torahapp.org/share/book/Zohar/s/Bereshit/r/95:8)

רַבִּי אַבָּא אָמַר יוֹמָא דְּעֲבַר אָדָם עַל פִּקּוּדָא דְּמָארֵיהּ, בָּעְיָין שָׁמַיִם וָאָרֶץ (לאתגפא) לְאִתְעַקָּרָא מֵאַתְרַיְיהוּ. מַאי טַעְמָא בְּגִין דְּאִנּוּן לָא קָיְימוּ אֶלָּא עַל בְּרִית דִּכְתִיב (ירמיהו ל״ג:כ״ה) אִם לֹא בְרִיתִי יוֹמָם וָלַיְלָה חֻקּוֹת שָׁמַיִם וָאָרֶץ לא שָׂמְתִּי. וְאָדָם עָבַר בְּרִית שֶׁנֶּאֱמַר (הושע ו׳:ז׳) וְהֵמָּה כְאָדָם עָבְרוּ בְּרִית.

**The Zohar; London, Soncino Press, 1933:**
R. Abba said: ‘On the day that Adam transgressed the command of his Master, heaven and earth were like to have been uprooted from their place, being based as they are only on the covenant, as it is written, “But for my covenant day and night, I had not set the statutes of heaven and earth” (Jer. 33, 25), and Adam broke the covenant, as it is written, “And they like Adam transgressed the covenant” (Hos. 6, 7).


###### Zohar, Bereshit 95:9
[Zohar, Bereshit 95:9](https://torahapp.org/share/book/Zohar/s/Bereshit/r/95:9)

וְאִלְמָלֵא דְּגָלֵי קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא דִּזְמִינִין יִשְׂרָאֵל לְקָיְימָא עַל טוּרָא דְּסִינַי לְקַיְימָא הַאי בְּרִית, לָא אִתְקְיַּים עָלְמָא (דין). רַבִּי חִזְקִיָּה אָמַר כָּל מָאן דְּאוֹדֵי עַל חֶטְאֵיהּ, קוּדְשָׁא בְּרִיךְ הוּא שָׁבִיק לֵיהּ וּמָחִיל עַל חוֹבֵיהּ.

**The Zohar; London, Soncino Press, 1933:**
And had not God foreseen that Israel would one day stand before Mount Sinai to confirm this covenant, the world would not have been preserved.’ R. Hizkiah said: ‘Whoever confesses his sin thereby procures forgiveness from God.


###### Zohar, Bereshit 95:10
[Zohar, Bereshit 95:10](https://torahapp.org/share/book/Zohar/s/Bereshit/r/95:10)

תָּא חֲזֵי, כַּד בָּרָא קוּדְשָׁא בְּרִיךְ הוּא עָלְמָא, עֲבַד הַאי בְּרִית וְקָיְימָא עֲלֵיהּ עָלְמָא. מְנָלָן דִּכְתִיב (בראשית) בָּרָא שִׁית, דָּא בְּרִית דְּעָלְמָא קָיְמָא עֲלֵיהּ. שִׁית דְּמִנֵּיהּ נְגִידִין וְנָפְקָא בִּרְכָאן לְעָלְמָא וְעֲלֵיהּ אִתְבְּרֵי עָלְמָא. וְאָדָם עֲבַר עַל הַאי בְּרִית וְאַעֲבַר לֵיהּ מֵאַתְרֵיהּ (ס"א מעמיה).

**The Zohar; London, Soncino Press, 1933:**
See now, when God created the world, He made this covenant and established the world upon it, as it is written *Bereshith*, which we interpret as *barn shith*, “he created the foundation”, to wit, the covenant on which the world rests, and which is also called *shith*, because it is a trough from which blessings flow forth to the world. Adam broke this covenant and removed it from its place.


###### Zohar, Bereshit 95:11
[Zohar, Bereshit 95:11](https://torahapp.org/share/book/Zohar/s/Bereshit/r/95:11)

הַאי בְּרִית אִתְרְמִיזַת בְּאָת יו"ד אָת זְעֵירָא עִקְּרָא וִיסוֹדָא דְּעָלְמָא. כַּד אוֹלִיד בַּר, אוֹדֵי עַל חֶטְאוֹ וְקָרָא שְׁמֵיהּ ש"ת. וְלָא אַדְכַּר בֵּיהּ יו"ד לְמֶהֱוֵי שִׁית, בְּגִין דְּעֲבַר עֲלֵיהּ. וּבְגִין כָּךְ קוּדְשָׁא בְּרִיךְ הוּא (מהכא) מִינֵּיהּ אִשְׁתִּיל עָלְמָא וְאִתְיַיחֲסוּ כָּל דָּרֵי זַכָּאָה דְּעָלְמָא (משת).

**The Zohar; London, Soncino Press, 1933:**
This covenant is symbolised by the small letter Yod, the root and foundation of the world. When Adam begat a son, he confessed his guilt and called the child Seth; he did not venture to insert a *Yod* and call him “Shith”, because he had broken the covenant so symbolised. In recompense, God propagated mankind from Seth, and made him the forefather of all the righteous who have lived since.


###### Zohar, Bereshit 95:12
[Zohar, Bereshit 95:12](https://torahapp.org/share/book/Zohar/s/Bereshit/r/95:12)

וְתָּא חֲזֵי, כַּד קָיְימוּ יִשְׂרָאֵל עַל טוּרָא דְסִינַי, עָאל בֵּין תְּרֵין אַתְוָון אִלֵּין רָזָא דִּבְרִית. וּמָאן אִיהוּ בֵי"ת. וְעָאל בֵּין תְּרֵין אַתְוָון דְּאִשְׁתְּאָרוּ וְיָהִיב לֵיהּ לְיִשְׂרָאֵל. וְכַד עָאל בי"ת רָזָא דִּבְרִית בֵּין תְּרֵין אַתְוָון אִלֵּין דְּאִנּוּן שי"ן תי"ו (עאלו) וְאִתְעֲבִידוּ שַׁבָּ"ת. כְּמָא דְאַתְּ אָמֵר, (שמות ל״א:ט״ז) וְשָׁמְרוּ בְּנֵי יִשְׂרָאֵל אֶת הַשַּׁבָּת לַעֲשׂוֹת אֶת הַשַּׁבָּת לְדוֹרוֹתָם בְּרִית עוֹלָם. כְּמָא דְּהֲוָה שֵׁירוּתָא דְּעָלְמָא לְאִתְיַיחֲסוּ בְּהוּ כָּל דָּרֵי עָלְמָא מֵאִלֵּין תְּרֵין אַתְוָון ש"ת הֲווּ תַּלְיָין עַד דְּאִשְׁתַּכְלַל עָלְמָא כְּדְקָא יָאוּת וְעָאל בֵּינַיְיהוּ בְּרִית קַדִּישָׁא וְאִשְׁתַּכְלַל בִּשְׁלִימוּ וְאִתְעֲבִידוּ שַׁבָּ"ת.

**The Zohar; London, Soncino Press, 1933:**
Note also this. When Israel stood before Mount Sinai, there entered between these two letters (*shin* and *tau*) a symbol of the covenant, to wit, the letter *beth*, and God gave to Israel the word formed of all three letters, which is *SaBbaTH*, as it is said: “And the children of Israel shall keep the Sabbath, to make the Sabbath throughout their generations a perpetual covenant.” In this way these two letters finally obtained their original potency, which had remained in suspense until the world was brought into its complete state and the holy covenant entered between them.’


###### Zohar, Bereshit 95:13
[Zohar, Bereshit 95:13](https://torahapp.org/share/book/Zohar/s/Bereshit/r/95:13)

אָמַר רַבִּי יוֹסֵי אִלֵּין תְּרֵין אַתְוָון אִשְׁתַּכְלְלוּ בְּאָת בֵּי"ת וְכַד (אתהדר אתוון למפרע מן יומא דאתייליד שת אהדרו אתוון בכל דרא ודרא עד דמטי ישראל לטורא דסיני ואתתקנו.)

**The Zohar; London, Soncino Press, 1933:**
R. Jose said: ‘These two letters were indeed fully reinstated through the letter *beth*, but all the letters commenced to return to their proper order with the birth of Seth, and so in every generation until Israel stood before Mount Sinai, when they were finally restored.’


###### Zohar, Bereshit 95:14
[Zohar, Bereshit 95:14](https://torahapp.org/share/book/Zohar/s/Bereshit/r/95:14)

אָמַר רַבִּי יְהוּדָה לְתַתָּא אִתְהַדְּרוּ. וּבְכָל דָּרָא וְדָרָא הֲוָה גָּפִיף עָלְמָא בְּאַתְוָון וְלָא מִתְיַשְׁבִין בְּדוּכְתַּיְיהוּ. כַּד אִתְיַיהֲבַת אוֹרַיְיתָא לְיִשְׂרָאֵל אִתְתַּקַּן כֹּלָּא (נ"א אתוון כלהו אתתקנו) (כאן שייך מאמר בסתרי אותיות בזוהר חדש דף י, ובדפוס ויניציאה דף יג ב' ויחי אדם כו' ע"ש) רַבִּי אֶלְעָזָר אוֹמֵר בְּיוֹמֵי אֱנוֹשׁ הֲווּ חַכִּימִין בְּנִי נָשָׁא בְּחָכְמָה דְּחַרְשִׁין וְקוֹסְמִין וּבְחָכְמָתָא לְמֶעֱצַר לְחֵילֵי דִשְׁמַיָא. וְלָא הֲוָה בַּר נָשׁ מִיּוֹמָא דְּנָפַק אָדָם מִגִּנְתָּא דְעֵדֶן וְאַפִּיק עִמֵיהּ חָכְמְתָא דְּטַרְפֵּי אִילָנָא דְּאִשְׁתַּדַּל בָּהּ. דְּהָא אָדָם וְאִתְּתֵיהּ וְאִנּוּן דְּנָפְקוּ מִנֵּיהּ עַד דְּאָתָא אֱנוֹשׁ, שְׁבִיקוּ לָהּ.

**The Zohar; London, Soncino Press, 1933:**
R. Judah said: ‘They had already been restored below, and in every generation the world was held together by the letters though they were not yet properly settled in their places; but when the Torah was given to Israel, then everything was put right.’ R. Eleazar said: ‘In the time of Enosh, men were skilled in magic and divination, and in the art of controlling the heavenly forces. Adam had brought with him from the Garden of Eden the knowledge of “the leaves of the tree”, but he and his wife and their children did not practise it.


###### Zohar, Bereshit 95:15
[Zohar, Bereshit 95:15](https://torahapp.org/share/book/Zohar/s/Bereshit/r/95:15)

כַּד אֲתָא אֱנוֹשׁ חָמָא לוֹן וְחָמָא חָכְמַתְהוֹן מְשַׁנְיָין (ס"א משטיין) עִלָּאִין. וְאִשְׁתַּדְּלוּ בְּהוֹן וְעָבְדִין (בה) עֲבִידְתִּין וְחַרְשִׁין וְקוֹסְמִין וְאוֹלִיפוּ מִנְהוֹן עַד דְּאִתְפַּשְׁטַת הַהִיא חָכְמְתָא בְּדָרָא דְּמַבּוּל. וְכֻלְהוּ הֲווּ עַבְדֵי עֲבִידְתַּיְיהוּ לְאַבְאָשָׁא.

**The Zohar; London, Soncino Press, 1933:**
When Enosh came, however, he saw the advantage of these arts and how the heavenly courses could be altered by them, and he and his contemporaries studied them and practised magic and divination. From them these arts descended to the generation of the Flood and were practised for evil purposes by all the men of that time.


###### Zohar, Bereshit 95:16
[Zohar, Bereshit 95:16](https://torahapp.org/share/book/Zohar/s/Bereshit/r/95:16)

וְהֲווּ מִתְתַּקְפֵי לְגַבֵּי נֹחַ בְּאִנּוּן חָכְמְתָן. וְאָמְרֵי דְּלָא יָכִיל דִּינָא דְעָלְמָא לְאַשְׁרָאָה עֲלַיְיהוּ, דְּהָא אִנּוּן עָבְדֵי חָכְמְתָא לְדַחְיָיא לְכָל אִנּוּן מָארֵי דְדִינָא. וּמֵאֱנוֹשׁ שָׁרִיאוּ כֻּלְהוּ לְאִשְׁתַּדְּלוּ בְּאִלֵּין חָכְמְתָן הֲדָא הוּא דִכְתִיב אָז הוּחַל לִקְרֹא בְּשֵׁם יְיָ.

**The Zohar; London, Soncino Press, 1933:**
Relying upon these arts, they defied Noah, saying that divine justice could never be executed upon them, since they knew a way to avert it. The practice of these arts commenced with Enosh, and hence it is said of his time, THEN WAS THE NAME OF THE LORD CALLED UPON PROFANELY.


###### Zohar, Bereshit 95:17
[Zohar, Bereshit 95:17](https://torahapp.org/share/book/Zohar/s/Bereshit/r/95:17)

רַבִּי יִצְחָק אָמַר כָּל אִנּוּן זַכָּאִין דְּהֲווּ בְּהוּ לְבָתַר בְּהַהוּא דָרָא, כֻּלְהוּ הֲווּ מִשְׁתַּדְּלֵי לְמָחָאָה בְּהוּ (נ"אבגין דלא אתענשו עליהו) כְּמוֹ יֶרֶד מְתוּשֶׁלַח וְחֲנוֹךְ. וְלָא יָכִילוּ. עַד דְּאִתְפַּשְׁטוּ חַיָּיבִין מָרְדֵי בְּמָארֵיהוֹן וְאָמְרֵי (איוב כ״א:ט״ו) מַה שַּׁדַּי כִּי נַעַבְדֶנּוּ.

**The Zohar; London, Soncino Press, 1933:**
R. Isaac said: All the righteous men that were among them sought to restrain them, such as Jered, Methuselah, and Enoch, but without success, and the world became full of sinners who rebelled against their Master saying, “What is the Almighty that we should serve him?” (Job 21, 15).


###### Zohar, Bereshit 95:18
[Zohar, Bereshit 95:18](https://torahapp.org/share/book/Zohar/s/Bereshit/r/95:18)

וְכִי הַאי טִפְּשׁוּתָא הֲווּ קָא אָמְרֵי. אֶלָּא בְּגִין דְּהֲווּ יָדְעֵי כָּל אִנּוּן חָכְמְתָן וְכֻלְהוּ מְמַנָּן דְּעָלְמָא דְּאִתְפַּקְּדָן עֲלַיְיהוּ וְהֲווּ מְרַחֲצָן בְּהוּ. עַד דְּאָתִיב קוּדְשָׁא בְּרִיךְ הוּא עָלְמָא כְּדְקָא הֲוָה. דְּהָא בְּקַדְמִיתָא הֲוָה מַיִם בְּמַיִם. וּלְבָתַר אָתִיב לֵיהּ לְעָלְמָא כִּדְקַדְמִיתָא. וְלָא אִתְחָרִיב מִכֹּלָא. דְּהָא בְּרַחֲמִין אַשְׁגַּח עֲלַיְיהוּ. דִּכְתִיב, (תהילים כ״ט:י׳) יְיָ לַמַּבּוּל יָשָׁב. וְלָא כְּתִיב אֱלהִים.

**The Zohar; London, Soncino Press, 1933:**
This is not so foolish as it sounds, for they knew all the arts we have mentioned and all the ruling chieftains in charge of the world, and on this knowledge they relied, until at length God disabused them by restoring the earth to its primitive state and covering it with water. Later, He again restored it and made it productive, since He looked upon it with mercy, as it is written, “The Lord sat at the Flood”-“the Lord” signifying the attribute of mercy.


###### Zohar, Bereshit 95:19
[Zohar, Bereshit 95:19](https://torahapp.org/share/book/Zohar/s/Bereshit/r/95:19)

בְּיוֹמוֹי דֶּאֱנוֹשׁ אֲפִלּוּ יְנוּקֵי דְּהַהוּא (יומא) דָרָא כֻּלְהוּ הֲווּ מַשְׁגְּחָן בְּחָכְמָתָאן עִלָּאִין וְהֲוֵי מִסְתַּכְּלָן בְּהוּ. אָמַר רַבִּי יֵיסָא אִי הָכִי טִפְּשִׁין הֲווּ דְּלָא הֲווּ יָדְעִין דְּזַמִּין קוּדְשָׁא בְּרִיךְ הוּא לְאַיְיתָאָה עֲלַיְיהוּ מֵי טוֹפָנָא וִימוּתוּן בְּהוּ.

**The Zohar; London, Soncino Press, 1933:**
In the days of Enoch even children were acquainted with these mysterious arts.’ Said R. Yesa: ‘If so, how could they be so blind as not to know that God intended to bring the Flood upon them and destroy them?’


###### Zohar, Bereshit 95:20
[Zohar, Bereshit 95:20](https://torahapp.org/share/book/Zohar/s/Bereshit/r/95:20)

אָמַר רַבִּי יִצְחָק מִנְדַע יָדְעֵי. אֲבָל אֲחִידוּ טִפְּשׁוּתָא בְּלִבַּיְיהוּ. דְּאִנּוּן הֲווּ יָדְעֵי הַהוּא מַלְאָכָא דִּמְמַנָּא עַל אֶשָׁא וְהַהוּא דִּמְמַנָּא עַל מַיָא וְהֲווּ יָדְעִין לְמֶעֱצַר לוֹן דְּלָא יָכְלִין לְמֶעְבַּד דִּינָא עֲלַיְיהוּ. וְאִנּוּן לָא הֲווּ יָדְעֵי דְּקוּדְשָׁא בְּרִיךְ הוּא שָׁלִיט עַל אַרְעָא וּמִנֵּיהּ יֵיתֵי דִינָא עַל עָלְמָא.

**The Zohar; London, Soncino Press, 1933:**
R. Isaac replied: ‘They did know, but they thought they were safe because they were acquainted with the angel in charge of fire and the angel in charge of water, and had means of preventing them from executing judgement on them. What they did not know was that God rules the world and that punishment proceeds from Him.


###### Zohar, Bereshit 95:21
[Zohar, Bereshit 95:21](https://torahapp.org/share/book/Zohar/s/Bereshit/r/95:21)

אֶלָא הֲווּ חָמָאן דְּעָלְמָא אִתְפַּקַּד בִּידָא דְּאִנּוּן מְמַנָּן וּבְהוּ כָּל מִלֵּי עָלְמָא. וּבְגִינֵי כָּךְ לָא הֲווּ מִסְתַּכְּלָן בֵּיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא וְלָא מַשְׁגִּיחִין בְּעֲבִידְתֵּיהּ. עַד דְּאַרְעָא אִתְחַבָּלַת. וְרוּחַ קוּדְשָׁא אַכְרִיז בְּכָל יוֹמָא וְאָמַר (תהילים ק״ד:ל״ה) יִתַּמּוּ חַטָּאִים מִן הָאָרֶץ וּרְשָׁעִים עוֹד אֵינָם.

**The Zohar; London, Soncino Press, 1933:**
They only saw that the world was entrusted to those chieftains and that everything was done through them, and therefore they took no heed of God and His works until the time came for the earth to be destroyed and the Holy Spirit proclaimed every day, “Let sinners be consumed out of the earth and let the wicked be no more” (Ps. 104, 35).


###### Zohar, Bereshit 95:22
[Zohar, Bereshit 95:22](https://torahapp.org/share/book/Zohar/s/Bereshit/r/95:22)

וְאוֹרִיךְ קוּדְשָׁא בְּרִיךְ הוּא לוֹן כָּל הַהוּא זִמְנָא דְּאִנּוּן זַכָּאִין יֶרֶד וּמְתוּשֶׁלַח וְחֲנוֹךְ קָיְימִין בְּעָלְמָא. כֵּיוָן דְּאִסְתַּלָּקוּ מֵעָלְמָא, וּכְדֵין אַנְחִית קוּדְשָׁא בְּרִיךְ הוּא דִּינָא עֲלַיְיהוּ וְאִתְאֲבִידוּ כְּמָא דְּאַתְּ אָמֵר, (בראשית ז׳:כ״ג) וַיִּמָּחוּ מִן הָאָרֶץ (כאן שייך מאמר בז"ח דף ס"ו ובדפוס וניציאה מ"ב א' ע"ש):

**The Zohar; London, Soncino Press, 1933:**
God gave them a respite all the time that the righteous men Jered, Methuselah, and Enoch were alive; but when they departed from the world, God let punishment descend upon them and they perished, as it says, “and they were blotted out from the earth” (Gen. 7, 23).’