Rabbinic Sources for Zohar Course with Daniel Matt, Fifth Series, Class 1

...She took of the fruit thereof, and did eat. R. Aibu said: She squeezed grapes and gave him. 5 R. Simlai said: She came upon him with her answers all ready, saying to him: 'What think you: that I will die and another Eve will be created for you? — There is nothing new under the sun (Eccl. 1, 9). Or do you think that I will die while you remain alone ? 6 He created it not a waste, He formed it to be inhabited' (Isa. xlv, 18). The Rabbis said: She began weeping and crying over him...

Zohar: Pritzker Edition, Vol. I, 228, Note 983

The numbers five, six, and ten are mnemonics for the categories to follow. The Gemara says: There are five matters in our world which are one-sixtieth of their most extreme manifestations. They are: Fire, honey, Shabbat, sleep, and a dream. The Gemara elaborates: Our fire is one-sixtieth of the fire of Gehenna; honey is one-sixtieth of manna; Shabbat is one-sixtieth of the World-to-Come; sleep is one-sixtieth of death; and a dream is one-sixtieth of prophecy.

Zohar: Pritzker Edition, Vol. I, 229, Note 985

...And God said: Let the earth put forth grass etc. (1, 11). It was taught in R. Nathan's name: Three entered for judgment, yet four came out guilty. Adam and Eve and the serpent entered for judgment, whereas the earth was punished with them, as it is written, Cursed is the ground (Gen. Ill, 17), which means that it would produce accursed things for him [Adam], such as gnats, insects, and fleas. Then let it produce [pests as large as] a camel? 5 Said R. Isaac of Magdala 6 : In that there would be benefit too. 7 Now why was [the earth] punished? R. Judah b. R. Shalom said: Because she disobeyed [God's] command. For the Holy One, blessed be He, said thus: Let the earth put forth grass, herb yielding seed, and fruit-tree bearing fruit: just as the fruit is eaten, so should the tree be edible. She, however, did not do thus, but And the earth brought forth grass, herb yielding seed after its kind, and tree bearing fruit (1, 12) : the fruit could be eaten but not the tree. R. Phinehas said : She exceeded His command, thinking to do the will of her Creator: thus And tree bearing fruit implies that even non-fruit-bearing trees yielded fruit.

We learned in the mishna: One who recited: Who creates fruit of the tree, over fruits of the earth, did not fulfill his obligation. The Gemara asks: That is obvious, as fruits of the earth do not fall under the rubric of trees. Rav Naḥman bar Yitzḥak said: This ruling in the mishna is only necessary according to the opinion of Rabbi Yehuda, who said in another context that wheat is a type of tree, as we learned in a baraita: The tree from which Adam, the first man, ate, Rabbi Meir says: It was a vine, as nothing brings wailing and trouble upon man even today other than wine, as it is stated with regard to Noah: “And he drank from the wine and became drunk” (Genesis 9:21). Rabbi Neḥemya says: It was a fig tree, as with the object with which they were corrupted and sinned they were rehabilitated, as it is stated: “And they sewed together fig leaves and made for themselves loincloths” (Genesis 3:7). They must have taken the leaves from the tree closest at hand, the Tree of Knowledge. Rabbi Yehuda says: It was wheat, as, even today, the child does not know how to call his father and mother until he tastes the taste of grain.

Zohar: Pritzker Edition, Vol. I, 229, Note 990

...one should follow the attributes of the Holy One, Blessed be He. He provides several examples. Just as He clothes the naked, as it is written: “And the Lord God made for Adam and for his wife garments of skin, and clothed them” (Genesis 3:21), so too, should you clothe the naked. Just as the Holy One, Blessed be He, visits the sick, as it is written with regard to God’s appearing to Abraham following his circumcision: “And the Lord appeared unto him by the terebinths of Mamre” (Genesis 18:1), so too, should you visit the sick. Just as the Holy One, Blessed be He, consoles mourners, as it is written: “And it came to pass after the death of Abraham, that God blessed Isaac his son” (Genesis 25:11), so too, should you console mourners. Just as the Holy One, Blessed be He, buried the dead, as it is written: “And he was buried in the valley in the land of Moab” (Deuteronomy 34:6), so too, should you bury the deadThe Gemara discusses the verse: “And the Lord God made for Adam and for his wife garments of skin, and clothed them” (Genesis 3:21). Rav and Shmuel disagree as to the meaning of the term “garments of skin.” One says that these garments were made of something that comes from the skin, and one says that these garments were something from which the skin benefits.

Zohar: Pritzker Edition, Vol. I, 230, Note 994.

(Relevant part highlighted but I included a bit that comes before, because it's beautiful! -JHD)

the snake came upon Eve, i.e., when it seduced her to eat from the Tree of Knowledge, it infected her with moral contamination, and this contamination remained in all human beings. When the Jewish people stood at Mount Sinai, their contamination ceased, whereas gentiles did not stand at Mount Sinai, and their contamination never ceased. Rav Aḥa, the son of Rava, said to Rav Ashi: What about converts? How do you explain the cessation of their moral contamination? Rav Ashi said to him: Even though they themselves were not at Mount Sinai, their guardian angels were present, as it is written: “It is not with you alone that I make this covenant and this oath, but with he that stands here with us today before the Lord our God, and with he that is not here with us today” (Deuteronomy 29:13–14), and this includes converts.

Zohar: Pritzker Edition, Vol. I, 229, Note 993

(12) "And the Lord God made for the human and for his woman clothing of skin, and dressed them" (Gen 3:21). In the Torah of Rabbi Meir we find written "clothing of light" - these garments of the primordial human resembled a torch: narrow at the top and wide and the bottom. Rabbi Yitzchak the Greater says: This clothing was like fingernails, effulgent like pearl. Rabbi Yitzchak says: Like garments of the finest linen, like the kind that comes from Beit Sh'an. "Garments of skin" - because they clung to the skin.

Zohar: Pritzker Edition, Vol. I, 230, Note 996.