BaHar [On Mount Sinai]
32) Man without a woman is half a Guf, one where Divinity is not present. Similarly, when the Creator is not near Divinity and in the whole of Israel—who are virtuous people, which are His organs—then the cause of causes, Keter, is not there. It is as though the Creator is not one, since He is not united with Divinity.
Because the Creator is not called “One” unless He is in Zivug with Divinity, and when abroad, Divinity is far from her Husband, they said that all who live abroad are as one without a God. This is so because there are no sacrifices abroad, which is the Zivug of the Creator with Divinity, and when the Creator joins Divinity, the words, “In that day, the Lord will be one and His name, One,” will come true. Then the cause of causes, Keter, will be over them.
52) One should always be cautious with one’s Master, and let his heart adhere to sublime faith, so he may be whole with his Master. When he is whole with his Master, no person in the world can harm him.
56) The faithful ones lead Malchut according to their wish everyday. She observes what they command. The faithful ones are the ones who evoke good, meaning Yesod, opposite her, by giving alms and by not sparing what is theirs. They know that the Creator will give them more, since Yesod evokes blessings opposite it. And one should not say, “If I give this now, what will I do tomorrow?” Rather, the Creator will give him endless blessings.
83-84) When a son always clings to his father without any separation, there is no one who can protest against him. A servant does his master’s work and corrects the corrections of the worlds. One who has both, a son and a slave included as one, in conjunction, this person corrects all the faith, the Malchut into one whole with ZA without any separation and unites everything together. This is a man of whom the Creator declares in all the armies and camps of all the worlds and firmaments, “Notice so-and-so, who is the King’s trusted one, who has all his Master’s secrets in his possession.” Happy is he in this world and happy is he in the next world.
From that day forth, that man is known and is registered in all the worlds, for all the armies and camps should be with him, and the Creator no longer needs a thing from him, other than himself, since all the worlds stand on him. Then a voice awakens and declares of that man, “He is comely for the Only One, to be with the Only One,” the Creator, “and to engage One in One.”
New Zohar BaHar [On Mount Sinai]
7) One should place one’s heart and desire and cling to the Creator.
9) Rabbi Shimon says, “Anyone who performs righteousness and clings to the tree of life will be saved in this world, and even from the death in the world of the rest of the people, the corporeal death, and all the more so from spiritual death.
15-17) Happy is the man who is among the first ten at the synagogue because what is completed is completed in them.
There is no congregation of less than ten, who are the instilling of the ten Sefirot of Divinity, which sanctify in Divinity first. There must be at least ten at the synagogue at once, and not come few at a time so the wholeness of the organs is not delayed. It is so because the Creator made man at once and established for him all the organs at the same time, as it is written, “He has made you and established you.” Once all of man’s organs were completed, each organ was established properly by itself. But before he was entirely completed, not a single organ was established.
Likewise, since Divinity came first to the synagogue, there must be ten there at once, opposite the ten Sefirot of Divinity, who is a complete level, and then what is completed is completed. And as long as there are not ten there, none of them is complete. Afterwards everything was corrected. “The king is glorified in the multitude of the people.” This is why the people come next, after the first ten, when they have already completed the organs of Divinity, her ten Sefirot, who are all a correction of the body of Divinity because “The king is glorified in the multitude of the people.”
When Divinity comes first and people are still not ten together, the Creator calls, “Why have I come and there is no person?” “And there is no person” means that the organs have not been established, for even if there are nine people there, even one of them is not established and the body of Divinity is not completed, for when the body is not complete with ten, there is certainly no person, not one of them is whole. For this reason, “And there is no person” is precisely so.
When the body is completed below, when there are ten, the upper Divinity comes and enters the body, and the lower one is made, precisely as above. It is so because the ten Sefirot of Divinity clothe the ten of the congregation, and then everyone must not open their mouths to speak of worldly matters because Israel are now in the upper wholeness, sanctified in the upper Kedusha, and happy are they.