Head of the Yeshivah - Zohar Shelach 13

Zohar Shelach - Section 13 - The Head of the Yeshivah

It is recommended to study the section prior to reading the Synopsis.

Zohar Sulam Commentary on Parasha Shelach Section 13

It is best to study the Zohar in the following manner:

1. Read out loud the Aramaic Verse. If you need to transliterate in order to read with the sounds of the lettersthe verse see below. If you use the transliteration tool than make sure you scan the Aramaic first and last.

2. Read the English Translation - if you desire to understand and realize that your understanding will limit the energy you receive. This is why it is important to scan the aramaic verse first.

3.Write out your understanding of the verse. Send it to yeshshem@hotmail.com in an email. Use the Parasha Name and verse number in the subject. By sending your understanding you give yeshshem.com permission to post this to web page and any other uses Yeshshem may see a beneficial use.

4. Now read chanoch's Commentary or additions to enhance and or modify your own personal understanding.

SYNOPSIS:

This section records the start of a supernal experience of the rabbis. They hear a mysterious saying that is eventually explained to them. They heard a voice saying that whoever stops shall be stopped, whoever curtails shall be curtailed and whoever curtails shall be prolonged. The rabbis hear many secrets and are then deemed worthy of going to a higher level. They are given a rose and inhale its fragrance, as the illumination of wisdom is called scent. They learn from the Mishnah scholars thirty laws that they hadn't known and other secret meanings in the Torah. They see people digging graves and dying and immediately reincarnating with bright holy bodies. They hear another set of riddles full of hidden meanings. We hear of the heads of the Yeshivot and how they travel with Aaron and fly like eagles to the Yeshivah of light, the Yeshivah of Moses. The face of Moses is radiant so that it cannot be looked upon, and there is a curtain between him and the wise men. Acting as an intermediary, Aaron takes Moses' explanations to the heads of the Yeshivot. We also hear how all the virtuous women of the desert generation came to Miriam to study about God. The generation of the desert is the most blessed because they left the Yeshivah of Moses and flew to the Yeshivah of the firmament, Metatron; those who are worthy take flight to the highest Yeshivah, the Yeshivah of God.

THE RELEVANCE OF THE PASSAGE:

The Relevance of the Passage is not yet Revealed

Pasook 93. from the Zohar Sulam Commentary on Parasha Shelach

דָּא עִם דָּא, מַה דְּלָא הֲווֹ יַכְלִין לְמַלְּלָא מִקַּדְמַת דְּנָא. נַפְקוּ מֵהַהִיא פִּתְחָא, וְיָתְבוּ בְּגִנְתָא תְּחוֹת אִילָנִין. אָמְרוּ דָּא לְדָא, כֵּיוָן דַּאֲנָן הָכָא, וְחָמֵינָן כָּל דָּא, אִי נֵמוּת הָכָא, וַדַּאי נֵיעוּל לְעָלְמָא דְּאָתֵי. יָתְבוּ. שֵׁינָתָא נַפְלַת עָלַיְיהוּ. וְדַמְכוּ. אַדְהָכִי, הָא הַהוּא מְמָנָא אָתָא, וְאַתְעַר לוֹן, אָמַר לוֹן, קוּמוּ פּוּקוּ לְגוֹ פַּרְדֵּס דְּאַבְרָא. נַפְקוּ, חָמוּ לְאִלֵּין מָארֵי מִקְרָא, דַּהֲווּ אַמְרֵי בְּהַהוּא קְרָא, בַּמִּדְבָּר הַזֶּה יִתַּמּוּ, הָא בַּאֲתָר אַחֲרָא לָא. וְשָׁם יָמוּתוּ, הָא בַּאֲתָר אַחֲרָא לָא, וְדָא בְּגוּפִין, אֲבָל בְּנִשְׁמָתִין לָא, כְּגַוְונָא דִּבְנֵי גִּנְתָא.

Transliteration

Please use a Transliteration tool to read the Aramaic Verses. This enhances the energy transfer since it uses both sight of the Hebrew Letters and Sound as well. You may find a transliteration tool on the dailyzohar website or through an internet search for "Hebrew Transliteration".

Translation

THE BEGINNING OF THIS ARTICLE IS MISSING. They spoke with each other what they could not speak before this. They emerged from that opening and sat in the garden underneath the trees. They said to each other, Since we were here and saw all this, if we die here, we will most certainly attain the World to Come. They sat down. A sleep fell upon them. In the meanwhile, the one appointed came and woke them up. He told them to get up and go into the orchard outside, MEANING TO THE EXTERIOR LEVEL. They went out. They noticed the scholars of the scriptures, who talked of this verse: "In this wilderness shall they be consumed" (Bemidbar 14:35), but not in another place, THAT IS, THEY WILL MERIT THE WORLD TO COME. "And there they shall die" (Ibid.), but not in another place, MEANING THAphT THEY WILL HAVE THE LIFE OF THE WORLD TO COME. That concerns the bodies THAT EVEN IN THIS WORLD, THEY WILL ONLY DIE FROM THE ASPECT OF THE BODY but not the souls, WHICH WILL BE similar to the denizens of the Garden, MEANING THE SOULS WILL MERIT THE GARDEN OF EDEN.

chanoch's Commentary

It would be helpful to have the beginning of this pasuk. one subject that is discussed in this pasuk is the resurrection of the dead. Another aspect is that people die in the physical world from spiritual illnesses as well as physical illneses.

Pasook 94. from the Zohar Sulam Commentary on Parasha Shelach

אָמַר לוֹן הַהוּא מְמָנָא, פּוּקוּ. נַפְקוּ בַּהֲדֵיהּ, אָמַר לוֹן, שְׁמַעְתּוּן מִדִי לְגוֹ הַהוּא דַּרְגָּא. אָמְרוּ, שְׁמַעְנָא דְּהָא חַד קָלָא הֲוָה אָמַר, מַאן דְּפָסַק, יִתְפְּסַק. מַאן דְּקָצַר, יִתְקַצָר. מַאן דְּקָצַר, יִתְאֲרָךְ. אָמַר לוֹן, יְדַעְתּוּן מַאי הַאי. אָמְרוּ לָא. אָמַר לוֹן, חֲמִיתּוּן הַהוּא נִשְׁרָא רַבְרְבָא, וְהַהוּא יְנוֹקָא דְּקָא מְלַקֵּט עֲשָׂבִין, ר' אִילָאִי דִּנְצִיבִין הֲוָה. הוּא וּבְרֵיהּ, וּמָטָא הָכָא, וְחָמָא הוּא וִינוֹקָא בְּרֵיהּ מְעַרְתָּא דָּא, כֵּיוָן דְּעָאלוּ לְגוֹ חָשׁוּךְ, לָא יָכִילוּ לְמִסְבַּל, וּמִיתוּ.

Transliteration

Translation

The appointed one told them to leave. They left with him. He asked them, Did you hear something on that level? They said, We heard that a voice was saying that whoever stops shall be stopped, whoever curtails shall be curtailed and whoever curtails shall be prolonged. He said to them, Do you understand what this means? They said no. He said to them, Did you see that great eagle and that child that picks grasses? This was Rabbi Ila'i from Netzivin, he and his son. They arrived here and they saw him and his boy and this cave. As soon as they entered into this darkness, they were not able to stand it and died.

chanoch's Commentary

This pasuk is unclear. It will be made clear below.

Pasook 95. from the Zohar Sulam Commentary on Parasha Shelach

וְהַהוּא יְנוֹקָא בְּרֵיהּ, קַיְּימָא בְּכָל יוֹמָא קָמֵּיהּ דִּבְצַלְאֵל, בְּשַׁעֲתָא דְּנָחִית מִמְּתִיבְתָא עִלָּאָה, וְאָמַר קָמֵּיהּ תְּלַת מִלִּין, עַד לָא יִפְתַּח בְּצַלְאֵל בְּרָזִין סְתִימִין דְּחָכְמְתָא, דְּכָל מִלּוֹי רָזִין סְתִימִין אִינּוּן, דְּעַיִן לֹא רָאָתָה אֱלֹהִים זוּלָתְךָ. הַאי דְּאָמַר, מַאן דְּפָסַק יִתְפְּסַק. מַאן דְּפָסַק מִלִּין דְּאוֹרַיְיתָא, עַל מִלִּין בְּטֵלִין, יִתְפַּסְקוּן חָיּוֹהִי מֵהַאי עָלְמָא, וְדִינֵיה קַיְּימָא בְּהַהוּא עָלְמָא. מַאן דְּקָצַר יִתְקַצָר, מַאן דְּקָצַר אָמֵן, וְלָא מַאֲרִיךְ בֵּיהּ גּוֹ נַיְיחָא, יִתְקְצַר מֵחַיִּין דְּהַאי עָלְמָא. מַאן דְּקָצַר יִתְאֲרָךְ, מַאן דְּאָמַר אֶחָד, אִצְטְרִיךְ לְחַטְּפָא אָלֶף, וּלְקַצְּרָא קְרִיאָה דִּילֵהּ, וְלָא יְעַכֵּב בְּהַאי אֶת כְּלָל. וּמַאן דְּעָבֵיד דָּא, יִתְאָרְכוּן חַיָיו.

Transliteration

Translation

That child, his son, stands daily in front of Betzalel, when he descends from his high Yeshivah, and says to him three things, prior to Betzalel's divulgence of the concealed secrets of wisdom. All his sayings are concealed secrets, since "neither has the eye seen, that Elohim, beside You" (Yeshayah 64:3). That is what is said: 'Whoever stops, shall be stopped meaning that whoever ceases from the sayings of Torah in order to speak of vain matters, his life will be ended from this world. His judgment remains for the World to Come. 'Whoever curtails shall be curtailed' means that whoever cuts short the Amen and does not extend it leisurely, BUT SAYS IT ABRUPTLY, shall have his life shortened in this world. Whoever curtails shall be prolonged means that whoever said Echad (Eng. 'one') must hurry with the Aleph OF ECHAD and shorten its pronunciation, and not dally with this letter at all. Whoever acts this way shall have his life extended.

chanoch's Commentary

the riddles from pasuk 93 and 94 are now explained.

Pasook 96. from the Zohar Sulam Commentary on Parasha Shelach

אָמְרוּ לֵיהּ, תּוּ אָמַר, תְּרֵין אִינּוּן, וַחֲדָא אִשְׁתְּתַּף בְּהוּ, וְאִינּוּן תְּלָתָא. וְכַד הֲווֹ תְּלָתָא, אִינּוּן חַד. אָמַר לוֹן, אִלֵּין תְּרֵין שְׁמָהָן דִּשְׁמַע יִשְׂרָאֵל, דְּאִינּוּן יְיָ' יְיָ'. אֱלֹהֵינוּ אִשְׁתְּתַּף בְּהוּ, וְאִיהוּ חוֹתָמָא דְּגוּשְׁפַּנְקָא, אֱמֶת. וְכַד מִתְחַבְּרָן כַּחֲדָא אִינּוּן חַד בְּיִחוּדָא חֲדָא.

Transliteration

Translation

They said to him: He further said: They are two and one joins them. They become three and when they are three, they are one. He told them, These are the two names, Yud Hei Vav Hei and Yud Hei Vav Hei in Sh'ma Yisrael (the Kriat Sh'ma). "Our Elohim" was united with them and that is the seal of the ring, truth. When they are joined together, they are one in one union.

chanoch's Commentary

The answer to this riddle makes this pasuk clear as written. This pasuk reveals a 22 Letter and also a 14 Letter Name. It also reveals the spiritual structure of positive negative positive similar to the Shofar blasts.

Pasook 97. from the Zohar Sulam Commentary on Parasha Shelach

תּוּ אָמַר, תְּרֵין אִינּוּן וְחַד אִתְהַדָר. כַּד שַׁלִּיט. טָאס עַל גַּדְפֵּי רוּחָא, וְשָׁאט בְּמָאתָן אֲלַף, וְאִתְטָמַּר. אָמַר לוֹן, אִלֵּין תְּרֵין כְּרוּבִים, דְּהֲוָה רָכִיב בְּהוּ קוּדְשָׁא בְּרִיךְ הוּא. וּמִן יוֹמָא דְּאַגְנִיז יוֹסֵף מֵאֲחוּי, אַגְנִיז חַד, וְאִשְׁתְּאַר חַד לְגַבֵּי בִּנְיָמִין, הה"ד וַיִּרְכַב עַל כְּרוּב וַיָּעֹף וִידָא עַל כַּנְפֵי רוּחַ. וְאַגְנִיז בְּמָאתָן אֲלַף עָלְמִין וְאִתְטָמַּר, הַהוּא דְּרָכִיב עָלֵיהּ, דְּאִינּוּן מָאתָן אֲלַף גְּנִיזִין, אִינּוּן דִּילֵיהּ, בְּרִיךְ הוּא.

Transliteration

Translation

He said more: They are two and to one he returned. When he dominates, he flies on the wings of the wind and loiters and wanders into a group of two hundred thousand ones and hides there. He said to them, These are the two Cherubs upon which the Holy One, blessed be He, was riding. From the day that Joseph was hidden from his brothers, one was stored away and one remained with Benjamin as it is written: "And He rode upon the Cherub, and did fly: He soared on the wings of the wind" (Tehilim 18:11). AND WHAT HE SAID, And was hidden in two hundred thousand and was hidden, that refers to the one who rides on it, THAT IS CONCEALED IN TWO HUNDRED THOUSAND, that those two hundred thousand that are stored away are His, blessed is He.

chanoch's Commentary

This is an esoteric pasuk that will surely be explaine below.

Pasook 98. from the Zohar Sulam Commentary on Parasha Shelach

פּוּקוּ מֵהָכָא, זַכָּאִין אַתּוּן, נַפְקוּ, יָהַב לוֹן הַהוּא מְמָנָא וַורְדָא חֲדָא וְנַפְקוּ. כַּד נַפְקוּ אַסְתִּים פּוּם מְעַרְתָּא, וְלָא אִתְחֲזֵי כְּלָל. חָמוּ הַהוּא נִשְׁרָא, דְּהֲוָה נָחִית מֵהַהוּא אִילָנָא, וְעָאַל גּוֹ מְעַרְתָּא אַחֲרָא. אַרְחוּ אִינּוּן בְּהַהוּא וַּורְדָּא, וְעָאלוּ תַּמָּן, אַשְׁכָּחוּ הַהוּא נִשְׁרָא אַפּוּם מְעַרְתָּא, אָמַר לוֹן עוּלוּ זַכָּאֵי קְשׁוֹט חַבְרִין, דְּהָא לָא חֲמֵינָא חֶדְוָה דְּחַבְרוּתָא, מִן יוֹמָא דַּאֲנָא הָכָא, אֶלָּא בְּכוּ.

Transliteration

Translation

THE APPOINTED ONE told them, Go out from here. You are righteous AND DESERVING A HIGHER LEVEL. They emerged. The appointed one presented them with a lily, WHICH IS THE SECRET OF MALCHUT IN THE ASPECT OF LOWER CHOCHMAH and they left. When they left, the opening of the cave was shut and was not visible at all. They noticed the eagle, WHICH IS THE SECRET OF THE FACE OF AN EAGLE, which descended from a tree and entered into a different cave. They inhaled the scent of the lily, AS THE ILLUMINATION OF CHOCHMAH IS CALLED SCENT, and entered there. They discovered the eagle on the mouth of the cave. He told them, Enter friends, the truly righteous, since I have not felt the gladness of having company since the day that I have been here, except through you.

chanoch's Commentary

This pasuk is a hint to the Zohar being a tool to effect change in Chochmah or wisdom understanding. This is my opinion.

Pasook 99. from the Zohar Sulam Commentary on Parasha Shelach

עָאלוּ מָאטוּ לַפַּרְדֵס אַחֲרָא, וְהַהוּא נִשְׁרָא בַּהֲדַיְיהוּ, כַּד מָטוּ לְגַבֵּי אִינּוּן מָארֵיהוֹן דְּמִשְׁנָה, אִתְהַדָּר הַהוּא נִשְׁרָא בְּדִיּוּקְנָא דְּאָדָם, בִּלְבוּשׁ יְקָר, מְנַהֲרָא כְּוָותַיְיהוּ, וְיָתִיב עִמְּהוֹן כַּחֲדָא, אָמַר לְאִינּוּן דְּיַתְבֵי, הָבוּ יְקָר לְמָארֵי מַתְנִיתָא דְּאָתוּ הָכָא, דְּהָא מָארֵיהוֹן אַחְמֵי לוֹן פְּלִיאָן רַבְרְבָן הָכָא. אָמַר חַד מִנַּיְיהוּ, אִית בְּכוּ סִימָנָא. אָמְרוּ הִין. אַפִּיקוּ תְּרֵין וְרָדִין, וְאַרְחוּ בְּהוּ. אָמְרוּ, תִּיבוּ מָארֵי מְתִיבְתָּא, תִּיבוּ זַכָּאֵי קְשׁוֹט, אֲחִידוּ בְּהוּ, וְיָתְבוּ. בְּהַהִיא שַׁעֲתָא, אוֹלְפוּ תַּמָּן תְּלָתִין הֲלָכוֹת, דְּלָא הֲווֹ יַדְעֵי מִקַּדְמַת דְּנָא, וְרָזִין אַחֲרָנִין דְּאוֹרַיְיתָא.

Transliteration

Translation

They entered another orchard, MEANING TO ANOTHER LEVEL, and the eagle was with them, THAT IS THE SECRET OF THE FACE OF AN EAGLE. When they arrived at those scholars of the Mishnah, the eagle converted back to the shape of a man, MEANING TO THE SECRET OF THE FACE OF A MAN with a precious glowing robe like them, and sat together with them. He said to THE MISHNAH SCHOLARS that were seated, Give honor to the Mishnah scholars that arrived here, since their Master shows them great wonders. One of them said to them, Have you a sign THAT YOU ARE WORTHY OF BEING HERE? They replied, Yes. They slipped out two lilies and smelled them, THEREBY ALLUDING TO MALCHUT AND BINAH THAT ARE COMBINED TOGETHER IN THE SECRET OF THE TWO LILLIES. They said, Be seated, heads of the Yeshivah. Be seated, truly righteous men. They held on to them and they sat. At that time, they learned from them thirty Halachot (lit. 'laws') that they did not know of before, and other secret meanings in the Torah.

chanoch's Commentary

When one is seated one is manifesting energy. The learning of Halachot is malchut which is manifesting energy. Mishnah Scholars as taught in the Zohar represent Binah.

Pasook 100. from the Zohar Sulam Commentary on Parasha Shelach

אָהַדְרוּ לְגַבֵּי אִינּוּן מָארֵי מִקְרָא, אַשְׁכָּחוּ דַּהֲווֹ אַמְרֵי, אֲנִי אָמַרְתִּי אֱלֹֹהִים אַתֶּם וּבְנֵי עֶלְיוֹן כֻּלְכֶם. אֲנִי אָמַרְתִּי, בְּשַׁעֲתָא דְּאַקְדִימְתּוּן עֲשִׂיָּה לַשְּׁמִיעָה. דְּהָא אֱלֹֹהִים אַתֶּם וְגוֹ'. כֵּיוָן דְּאַמְשִׁכְתּוּן בָּתַר יֵצֶר הֵרַע, אָכֵן כְּאָדָם תְּמוּתוּן וְגוֹ'. מַה מִיתָתוֹ שֶׁל אָדָם אָחִית לֵיהּ לְעַפְרָא, בְּגִין דְּיִתְמְחֵי הַהוּא יֵצֶר הָרָע דִּי בְּגַוֵּיהּ, וְהַהוּא יֵצֶר הָרָע אִיהוּ דְּמִית, וְאִתְעַכָּל בְּגַוֵּיהּ.

Transliteration

Translation

They then returned to the scholars of the scripture, and they found them studying and saying: "I had said, 'You are angels (Heb. Elohim), all of you sons of the most High'" (Tehilim 82:6), MEANING "I had said" during the time when you acted before listening, for "You are Elohim..." However, since you were drawn after your Evil Inclination, "nevertheless, you shall die like a man" (Ibid. 7), just like the death of man brings him to dust in order to erase the Evil Inclination in his corpse. It is that Evil Inclination that dies and decays within.

chanoch's Commentary

The only way to kosher an earrthen vessel is to break it - return it to dust.

Pasook 101. from the Zohar Sulam Commentary on Parasha Shelach

אָמַר הַהוּא סָבָא דְּעָלַיְיהוּ, אוֹף הָכָא כְּתִיב, וּפִגְרֵיכֶם אַתֶּם יִפְּלוּ בַּמִּדְבָּר הַזֶּה. מַאי פִּגְרֵיכֶם. דָּא יֵצֶר הָרָע, כָּלִיל דְּכַר וְנוּקְבָּא. חֶסְרוֹנִין דְּאִית בְּכוּ, דְּיֵצֶר הָרָע נָחִית תָּדִיר לְחֶסְרוֹנָא, וְלָא סָלִיק. בַּקֹּדֶשׁ מַעֲלִין וְלָא מוֹרִידִין, בִּמְסָאֲבוּ מוֹרִידִין תָּדִיר, וְלָא מַעֲלִין. וע"ד אִקְרוּן פִּגְרֵיכֶם, חֶסְרוֹנִין דִּלְכוֹן. כד"א אֲשֶׁר פִּגְּרוּ מֵעֲבוֹר אֶת הַנַּחַל וְגוֹ', סוֹפָא דִּקְרָא אוֹכַח, דִּכְתִּיב יִפְּלוּ, וְלָא תִּפְּלוּ. וע"ד, בַּמִּדְבָּר הַזֶּה יִתַּמּוּ אִינּוּן פְּגָרִים וְשָׁם יָמוּתוּ, בְּגִין דִּרְעוּתָא דְקוּדְשָׁא בְּרִיךְ הוּא לְשֵׁיצָאָה לְהָנֵי פְּגָרִים מֵעָלְמָא, לְעָלַם.

Transliteration

Translation

The older man in charge over them said, It is also written here: "But as for you, your carcasses (Heb. pigreichem) shall fall in this wilderness" (Bemidbar 14:32). IF IT WAS JUST THE DEMISE OF THE BAD INCLINATION, what is the meaning of "your carcasses" IN PLURAL FORM? IT IS ONE EVIL INCLINATION THAT APPLIES TO ALL OF THEM. HE RESPONDS: That Evil Inclination is combined of male and female, AND "YOUR CARCASSES" MEANS the things lacking in you, since the Evil Inclination IS CALLED LACK, AS IT always descends to an area that is lacking IN THE PERSON and does not ascend. Hence, we always promote things pertaining to holiness, not to decrease. In defilement, there is always a decrease and never an increase. Therefore, THE EVIL INCLINATION IS REFERRED TO AS, "your carcasses," MEANING those things lacking within you, as is written: "Who were too weak (Heb. pigru) to go over the wadi" (I Shmuel 30:10). The final sequence of the verse is proof THAT IT REFERS TO THE EVIL INCLINATION, since it is written: "(they) shall fall" (Bemidbar 14:39) and IT IS not WRITTEN: '(you) shall fall'. So, too, "in this wilderness they shall be consumed" (Ibid. 35) these carcasses, MEANING, THE EVIL INCLINATIONS, "and there they shall die," since it is the wish of the Holy One, blessed be He, to eliminate these carcasses from the world forever.

chanoch's Commentary

This verse is clearly written with nRabbi Ashlags commentary as it said it is referring to the evil inclination.

Pasook 102. from the Zohar Sulam Commentary on Parasha Shelach

אָמַר לְהוּ רִבִּי אִילָאִי, זַכָּאֵי קְשׁוֹט, עוּלוּ וְתֶחֱמוּ, דְּהָא רְשׁוּ אִתְמְסַר לְכוּ, לְמֵיעָל עַד הַהוּא אֲתָר דְּפָרוֹכְתָּא פְּרִיסָא. זַכָּאָה חוּלָקֵכוֹן. קָמוּ וְעָאלוּ גּוֹ דּוּכְתָּא חֲדָא, וַהֲווֹ תַּמָּן מָארֵיהוֹן דְּאַגָּדָה, וְאַנְפֵּיהוֹן מְנַהֲרָן כִּנְהִירוּ דְּשִׁמְשָׁא. אָמְרוּ מַאן אִלֵּין. אָמַר לְהוֹן, אִלֵּין מָארֵיהוֹן דְּאַגָּדָה. וְחָמָאן בְּכָל יוֹמָא נְהִירוּ דְּאוֹרַיְיתָא כַּדְּקָא יֵאוֹת. קַיְימוּ, וּשְׁמָעוּ כַּמָה מִלִּין חַדְתִּין בְּאוֹרַיְיתָא, וְלָא אִתְיְהִיב לוֹן רְשׁוּ לְמֵיעַל לְגַוַיְיהוּ.

Transliteration

Translation

Rabbi Ila'i said to them: truly righteous men, enter and see, since permission is given to you to proceed to the area where the veil is spread. Praised is your lot. They rose and entered a place where there were scholars of Agadah, whose faces were bright as the sunlight. They said: Who are these? He said to them: These are the Agadah scholars, and they properly see the light of the Torah, daily. They remained and listened to several new illuminations in the Torah, but were not given authority to join with them.

chanoch's Commentary

The verse is descriptive as written. The level of Agadah is Zeir Anpin and they are connecting to Malchut and Binah.

Pasook 103. from the Zohar Sulam Commentary on Parasha Shelach

אָ"ל ר' אִילָאִי, עוּלוּ לְדוּכְתָּא אַחֲרָא וְתֶחֱמוּ. עָאלוּ לְגוֹ גִּנְתָּא אַחֲרָא, וְחָמוּ אוֹף הָכִי כָּרָאן קִבְרִין, וּמִיַּד מֵתִין. וּמִתְהַדְּרִין חַיִּין בְּגוּפִין מְנַהֲרָן קַדִּישִׁין. אָמְרֵי לֵיהּ, מַאי הַאי. אָ"ל, דָּא עַבְדֵּי בְּכָל יוֹמָא, וּמִיַּד דְּשַׁכְבֵי מִתְעַכְּלָא הַהוּא זוּהֲמָא בִּישָׁא דְּקַבִּילוּ בְּקַדְמֵיתָא, וְקַיְימִין מִיַּד בְּגוּפִין חַדְתִּין מְנַהֲרִין, בְּאִינּוּן גּוּפִין קַדִּישִׁין דְּקַיְימֵי עַל טוּרָא דְּסִינַי, כְּגַוְונָא דְּאַתּוּן חָמָאן, קַיְימוּ כֻּלְּהוּ עַל טוּרָא דְּסִינַי, בְּגוּפִין בְּלָא לִכְלוּכָא כְּלַל, כֵּיוָן דְּאַמְשִׁיכוּ עָלַיְיהוּ יצה"ר, אִתְהֲדָרוּ בְּגוּפִין אַחֲרָנִין, דְּגוּפִין קַדְמָאִין, גּוּפִין נוּכְרָאִין, הה"ד וַיִּתְנַצְּלוּ בְּנֵי יִשְׂרָאֵל אֶת עֶדְיָם מֵהַר חוֹרֶב.

Transliteration

Translation

Rabbi Ila'i told them to enter another area and look around. They entered into another garden and also saw, BESIDES OTHER THINGS, people digging graves. Immediately they die, and immediately reincarnate with bright holy bodies, SINCE THESE WERE THE DECEASED OF THE DESERT. They said to him, What is this? He replied to them, They do this every day and, when they die, the evil filth which they received before immediately decays. They quickly rise up with bright new bodies, with these holy bodies that they had when they stood on Mount Sinai, exactly as you see THEM, since all stood on Mount Sinai with bodies totally free of dirt. As soon as they drew upon themselves the Evil Inclination, they again had other bodies other than the bodies they had prior to that, strange bodies MEANING THAT THE FILTH OF THE SERPENT WAS AGAIN UPON THEM. About this, it is written: "And the children of Yisrael stripped themselves of their ornaments by the Mount Horeb" (Shemot 33:6).

chanoch's Commentary

Please note what is revealed in this pasuk. When the body decays the evil inclination is destroyed so it can be reurrected free of the evil inclination. It also reveals that reincarnation can be done at the level of the body as well as the soul. Reincarnation does not wait it happens immediately. The study of Torah is a cause for reincarnation rather than a trip to Gehinom.

Pasook 104. from the Zohar Sulam Commentary on Parasha Shelach

קָלָא אִתְּעַר, זִילוּ אִתְכְּנָשׁוּ, הָא אָהֳלִיאָב קָאֵים עַל קִיּוּמֵיהּ, וְכָל אִינּוּן קַתֶּדְרָאִין קַמֵּיהּ. לְשַׁעֲתָא פַּרְחוּ כֻּלְּהוּ, וְלָא חָמוּ מִדִי, אִשְׁתָּאֲרוּ בִּלְחוֹדַיְיהוּ תְּחוֹת אִילָנִין דְּגִּנְתָּא. חָמוּ פִּתְחָא אַחֲרָא, עָאלוּ תַּמָּן, חָמוּ הֵיכְלָא חֲדָא, עָאלוּ וְיָתִיבוּ תַּמָּן. תְּרֵין עוּלֵימִין הֲווֹ תַּמָּן. זָקְפוּ עַיְינִין, וְחָמוּ חַד מַשְׁכְּנָא מְרֻקְּמָא בְּכָל זִינֵי צִיּוּרִין וּגְוָונִין דְּעָלְמָא, וְעָלֵיהּ פְּרֵיס פְּרִיסָא דִּנְהוֹרָא מְנַצְּצָא, דְּלָא יַכְלִין עַיְינִין לְאִסְתַּכְּלָא, מִתַּמָּן וּלְהָלְאָה לָא חָמוּ כְּלוּם.

Transliteration

Translation

A voice stirred and said, Go and congregate there. Aholiav stands on his spot and there are chairs before him. Suddenly, everything disappeared and they saw nothing. They remained alone under the trees in the garden. They noticed another door. They entered there, saw a chamber and sat down there. There were two youths there. They raised their eyes and saw a dwelling that was embroidered in all the kinds of artistry and colors existing in the world. On it was spread a curtain of sparkling light, at which the eyes were not able to gaze. Beyond that, they saw nothing.

chanoch's Commentary

This is a transition verse in my opinion.

Pasook 105. from the Zohar Sulam Commentary on Parasha Shelach

אַרְכִּינוּ אוּדְנִין, וּשְׁמָעוּ חַד קָלָא דַּהֲוָה אָמַר, בְּצַלְאֵל רְבִיעָאָה אִיהוּ לִנְהוֹרִין עִלָּאִין. יוֹסֵף רְבִיעָאָה אִיהוּ גּוֹ נְהוֹרִין דְּאָדָם קַדְמָאָה. סְלִיקוּ דִּלְעֵילָּא, חֲבִיבָא דְּכֹלָּא. עָלֵיהּ כְּתִיב, וְנִסְכּוֹ רְבִיעִית הַהִין בַּקֹּדֶשׁ וְגוֹ'. מַאן דְּיִסְתָּכַּל וְחָמֵי, יִסְמוּן עֵינֵיהּ. מַאן דְּלָא יִסְתָּכַּל, חָמֵי וְאִתְפְּתַח. אִילָנָא דְּתַמְנֵי סְרֵי, כַּד כָּפִיף, יִזְקוֹף וְיִתְקְיַּים. אִי לָא כָּפִיף, חִוְיָא בִּישָׁא אָכִיל לֵיהּ. מַאן דְּעָאל תְּרֵין כְּרוּבִין לְגוֹ, רְעוּתֵיהּ אִתְעָבֵיד. מַאן דִּמְעַיֵין, רָחִיק מֵרְעוּתֵיהּ. קָרְבְּנָא דְּרַבְיָא, שְׁלִים לְאִתְקַבְּלָא. פָּסַק הַהוּא קָלָא.

Transliteration

Translation

They inclined their ears and heard a voice that was saying, Betzalel is the fourth to the supernal lights. Joseph is the fourth in the lights of Adam. HE IS the elevation above, most beloved of all. About him, the verse is written: "And its drink offering shall be the fourth part of a hin...in the holy place..." (Bemidbar 28:7). Whoever gazes and looks, his eyes will be blinded. Whoever does not gaze will be open-eyed and see. A tree of eighteen, when it bends itself, will return upright and endure. If it does not bend itself, the evil snake will consume it. Whoever enters two Cherubs forward, his wish will be accomplished. Whoever contemplates is far from his will. The offering of a youth is perfect to be accepted. And the voice stopped. ALL THOSE POINTS WILL BE EXPLAINED IN THE ZOHAR FURTHER ON.

chanoch's Commentary

Voice is the level of hearing which is Binah. Rabbi Ashlag Commentary makes this verse clear.

Pasook 106. from the Zohar Sulam Commentary on Parasha Shelach

אָמְרוּ אִינּוּן תְּרֵין עוּלֵימִין, סִימָנָא אִית בְּגַּוַיְיכוּ. אָמְרוּ הִין. אַפִּיקוּ אִינּוּן תְּרֵין וְרָדִין, אַרְחוּ בְּהוּ, אָמְרוּ תִּיבוּ, עַד דְּתִשְׁמְעוּן תְּרֵין מִלִּין, בְּרָזִין עַתִּיקִין, מִגּוֹ מָארֵי מְתִיבְתָּא, וִיהוֹן תָּדִיר בְּרָזָא בְּגַוַּיְיכוּ. אָמְרוּ הֵן.

Transliteration

Translation

Those two youths asked, Have you a sign with you? They answered, Yes. They took out the two lilies and smelled them. They were told to be seated while they heard two of the ancient secrets from the head of the Yeshivah, which they shall keep forever secret. They agreed.

chanoch's Commentary

This pasuk is transitioning from Binah back to malchut in my opinion.

Pasook 107. from the Zohar Sulam Commentary on Parasha Shelach

אָמַר רִבִּי שִׁמְעוֹן, כָּל הָנֵי מִלִּין, וְכָל מַה דְּחָמוּ, כַּתְבוּ. וְכַד מָטוּ הָכָא, הֲוָה כְּתִיב אֶשְׁמְרָה דְּרָכַי מֵחֲטוֹא בִלְשׁוֹנִי. וַאֲנָא שָׁאִילְנָא לַאֲבִי אַבָּא, כַּמָה הֲווֹ אִינּוּן תְּרֵין מִלִּין, וְאָמַר לִי חַיֶּיךָ בְּרִי, אִינּוּן תְּרֵין מִלִּין, בָּאנוּ עָלְמִין, וְחָרִיבוּ עָלְמִין, מַאן דְּאִשְׁתַּמָּשׁ בְּהוּ.

Transliteration

Translation

Rabbi Shimon said, All these points and all that they observed, they wrote down. When they reached here, AS THEY WERE TOLD TO KEEP THESE THINGS SECRET, it was written, MEANING IT WAS WRITTEN ABOUT THEM: "I will take heed to my ways, that I sin not with my tongue" (Tehilim 39:2). I inquired of my father, Father, what was referred to by these two items? He said to me, Your life, my son. These two matters have built worlds and destroyed worlds, for whoever made use of them.

chanoch's Commentary

The riddles continue and will be answered soon providing you continue.

Pasook 108. from the Zohar Sulam Commentary on Parasha Shelach

כֵּיוָן דְּשַׁמְעוּ אִלֵּין תְּרֵין מִילִּין, אָמְרוּ אִינּוּן יְנוּקֵי, פּוּקוּ פּוּקוּ, לֵית לְכוּ רְשׁוּתָא יַתִּיר לְמִשְׁמַע. אַפִּיק חַד מִנַּיְיהוּ, תַּפּוּחַ אֶחָד, וְיָהַב לוֹן. וְאָמַר, אַרְחוּ בְּדָא, אַרְחוּ בֵּיהּ, וְנַפְקוּ, וּמִכָּל דְּחָמוּ לָא אַנְשׁוּ כְּלוּם. נַפְקוּ.

Transliteration

Translation

As soon as they heard these two items, the youths told them, Leave, leave, for you have no permission to listen to more. One of them then took out an apple, gave it to them and said, Smell this. They smelled it and left. And of all that they saw, they forgot nothing. They left.

chanoch's Commentary

confused? we are somewhere between Binah Zeir Anpin and Malchut. Please learn there is more answers in this pasuk. Do you see the code words?

Pasook 109. from the Zohar Sulam Commentary on Parasha Shelach

הָא מְמָנָא אַחֲרָא, אָתָא אָמַר לוֹן, חַבְרַיָּיא, ר' אִילָאִי שָׁדַרְנִי לְכוּ, תּוֹרֵיכוּ לֵיהּ הָכָא אַפּוּם מְעַרְתָּא, וְהוּא יֵיתֵי וְיוֹדַע לְכוּ מִלִּין עִלָּאִין דְּלָא יְדַעְתּוּן. דְּאִיהוּ תָּבַע מִגּוֹ מְתִיבְתָּא, דִּיהֵא לֵיהּ רְשׁוּ לְגַלָּאָה לְכוּ מִלִּין. נַפְקוּ בַּהֲדֵיהּ וְאוֹרִיכוּ אַפּוּם מְעַרְתָּא, וַהֲווֹ מְהַדְרִין מִלֵּי דָּא לְדָא, מִכָּל מַה דְּחָמוּ וְאוֹלִפוּ תַּמָּן.

Transliteration

Translation

Another appointed one came and he said to them, Friends, Rabbi Ila'i has sent me to you. Wait for him here at the entrance of the cave and he will come and tell you about supernal matters of which you knew nothing, for he asked permission from the Yeshivah to have authority to reveal the matters to you. They came out with him and waited at the entrance of the cave and they were repeating the points to each other, of all that they beheld and learned there.

chanoch's Commentary

What do you learn from this pasuk? when in a process of waiting repeat Torah.

Pasook 110. from the Zohar Sulam Commentary on Parasha Shelach

אַדְּהָכִי, הָא ר' אִילָאִי אָתָא, נָהִיר כְּשִׁמְשָׁא. אָ"ל אוֹרַיְיתָא חַדְתָּא שְׁמַעְתָּא. אָמַר לוֹן וַדַּאי, וּרְשׁוּ יָהֲבוּ לִי לְמֵימַר לְכוּ מִלֵּי. אִתְחַבְּרָא כַּחֲדָא אַפּוּם מְעַרְתָּא, וְיָתְבוּ. אָמַר לוֹן זַכָּאִין אַתּוּן, דְּאַחְמֵי לְכוֹן מָארֵיכוֹן כְּגַוְונָא דְּעָלְמָא דְּאָתֵי, וְהָא לֵית לְכוּ דְּחִילוּ וְאֶמְתָּנוּ, אָמְרוּ וַדַּאי הָא אִתְנְשֵׁי מִנָן אָרְחָא דִּבְנֵי נָשָׁא, וּתַוָּוהָא אִיהוּ עַל כָּל מַה דַּחֲמֵינָן בְּהַאי טוּרָא.

Transliteration

Translation

In the meantime, Rabbi Ila'i arrived and was shining like the sun. They inquired of him, Have you heard anything new in the Torah? He told them, Certainly. I have been granted permission to relate it to you. They joined together at the cave entrance and sat down. He told them, You are worthy that your Master has revealed to you the likeness of the World to Come, and you have no fear nor awe. They responded, Certainly, we have already forgotten the way of people, and is it any wonder, after all that we observed on this mountain?

chanoch's Commentary

This is a transition verse.

Pasook 111. from the Zohar Sulam Commentary on Parasha Shelach

אָמַר לוֹן, חֲמִיתּוּן אִלֵּין טוּרַיָּא, כֻּלְּהוּ רָאשֵׁי מְתִיבְתֵּי לְעַמָּא דָּא דִּבְמַדְבְּרָא. וְזָכוּ הַשְׁתָּא, מַה דְּלָא זָכוּ כַּד הֲווֹ בַּחַיִּין. וְאִלֵּין רֵישֵּׁי מְתִיבְתֵּי, כֻּלְּהוּ בְּרֵישׁ יַרְחֵי וְשַׁבַּתֵּי וּמוֹעֲדַיָּיא, מִתְכַּנְּשֵׁי לְגַבֵּי טוּרָא דְּאַהֲרֹן כַּהֲנָא, וּמִתְעָרֵי לְגַבֵּיהּ, וְעָאלִין גּוֹ מְתִיבְתָּא דִּילֵיהּ, וּמִתְחַדְּשָׁן תַּמָּן, בְּדַכְיוּ דְּטַלָא קַדִּישָׁא דְּנָחִית עַל רֵישֵׁיהּ, וּמְשַׁח רְבוּ דְּנָגִיד עָלֵיהּ, וְעִמֵּיהּ מִתְחַדְּשָׁן כֻּלְּהוּ בְּחִדּוּשִׁין דִּרְחִימִין דְּמַלְכָּא קַדִּישָׁא, עַד דְּאִקְרֵי הָכָא מְתִיבְתָּא דִּרְחִימוּתָא.

Transliteration

Translation

He said to them, Have you seen all these mountains? All are heads of Yeshivot to this nation OF PEOPLE WHO DIED in the desert. They now achieve what they had not merited while they were alive. And these heads of the Yeshivot all gather on new moons, on Shabbat and holidays, at the mountain of Aaron the priest, awakened toward him and enter his Yeshivah. They are renewed there with the purity of the holy dew that flows down on the head of Aaron and the anointing oil that flows down on him. With him, all become renewed with the new interpretations of the Holy King's love, so that it is called here the Yeshivah of love.

chanoch's Commentary

The essence of Aaron and all Priests is Chesed - Loving Kindness. Thus the Yeshivah of Aaron is the Yeshivah of Love.

Pasook 112. from the Zohar Sulam Commentary on Parasha Shelach

וְאִיהוּ נָטִיל בְּכָל מְתִיבְתָּא, בִּטְמִירוּ דָּקִיק מִתְעָפְפָן כְּנִשְׁרִין גּוֹ מְתִיבְתָּא דִּנְהוֹרָא, וְאִיהִי מְתִיבְתָּא דְּמֹשֶׁה, וְכֻלְּהוּ קַיְימֵי לְבַר, וְלָא עָאלִין לְגוֹ, בַּר אַהֲרֹן בִּלְחוֹדוֹי וּכְפוּם שַׁעֲתָא אִקְרוּן בִּשְׁמָא.

Transliteration

Translation

He, AARON, travels with the entire Yeshivah and secretly and lightly they fly like eagles to the Yeshivah of light, which is the Yeshivah of Moses. Everyone stays outside and does not enter inside, except for Aaron alone, EXCEPTING only those that are called by name on specific times, MEANING, ON SHABBAT AND NEW MOON.

chanoch's Commentary

This pasuk is clear as written. Please note that the method of transmission of Torah teachings is the same above and below. Moshe would teach Aaron. Then Aaron would teach the Sanhedrin. This is the way or the lower world. In the previous two pasukim we see the revere order. The Yeshivah or Sanhedrin learns from Aaron and then Aaron returns to Moshe to learn more Torah.

Pasook 113. from the Zohar Sulam Commentary on Parasha Shelach

וְלֵית מַאן דְּחָמֵי לֵיהּ לְמֹשֶׁה, דְּהָא הַהוּא מַסְוֶה דְּאַנְפּוֹי, פְּרֵיס קָמֵיהּ. וּשְׁבַע עֲנָנֵי יְקָר סַחֲרָנֵיהּ. אַהֲרֹן קָאֵים גּוֹ פַּרְגּוֹדָא דִּלְתַּתָּא מִן מֹשֶׁה. וּפַרְגּוֹדָא פָּסִיק, וְלָא פָּסִיק בְּגַּוַּיְיהוּ. וְכָל רֵישֵּׁי מְתִיבְתֵּי, לְבַר מִפָּרוֹכְתָּא דְּפַרְגּוֹדָא דָּא. וְכָל שְׁאָר, לְבַר מֵאִינּוּן עֲנָנִין. וּכְפוּם חִדּוּשֵׁי דִּנְהִירוּ דְּאוֹרַיְיתָא דְּאִתְנַהֲרָא, הָכִי מְנָהֲרָן אִינּוּן עֲנָנִין.

Transliteration

Translation

No one can see Moses, since a veil is drawn over his face and seven clouds of glory surround him. Aaron stands within the surrounding curtain, WHICH IS THE PARTITION, below Moses. That fence is separating and not separating between them, MEANING THAT IT DOES NOT SERVE AS A COMPLETE SEPARATION. All the heads of the Yeshivot are on the outside of that curtain, which is this partition, MEANING THAT IN FACT, IT IS A COMPLETE SEPARATION. And all the rest OF THE WISE MEN are beyond the seven clouds THAT SURROUND HIM. The brightness of these clouds is in accordance with the new Torah illuminations that are revealed.

chanoch's Commentary

With Rabbi Ashlag's Commentary the pasuk is clear as it is written.

Pasook 114. from the Zohar Sulam Commentary on Parasha Shelach

וְאִתְקְלִישׁוּ בִּדְקִיקוּ דִּנְהוֹרָא, עַד דְּאִתְחֲזֵי הַהוּא מַסְוֶה, וּמִגּוֹ הַהוּא מַסְוֶה, חָמָאן נְהוֹרָא דְּנָהִיר יַתִּיר מִכָּל נְהִירִין דְּעָלְמָא. וְאִינּוּן אַנְפֵּי מֹשֶׁה. אַנְפּוֹי לָא אִתְחָזוּן כְּלָל, וְלֵית מַאן דְּחָמֵי לוֹן, בַּר הַהוּא נְהִירוּ דְּנָפִיק מִגּוֹ הַהוּא מַסְוֶה, בָּתַר כָּל אִינּוּן עֲנָנִין.

Transliteration

Translation

They were refined in the fineness of that light until MOSES' mask was visible to them. From that mask, they were able to see a light that is brighter than any light in the world. And that, THE MASK, IS the face of Moses, since his face is not at all visible. There is nobody who could see it, except for that light that emanates from this mask from behind all these clouds.

chanoch's Commentary

This pasuk is also clear as written. It is describing with words what can only be experienced to truly understand.

Pasook 115. from the Zohar Sulam Commentary on Parasha Shelach

מֹשֶׁה אָמַר מִלָּה סְתָם לְאַהֲרֹן, וְאַהֲרֹן פָּרִישׁ לְרַבְרְבֵי מְתִיבְתֵּי. בְּמַה פָּרִישׁ. בְּכָל אִינּוּן מַבּוּעִין דְּאַסְתִּימוּ מִנֵּיהּ, כַּד מָטָא זִמְנֵיהּ דִּיהוֹשֻׁעַ. וְהַשְּׁתָּא אִיהוּ מְהָדָר לוֹן. בְּכַמָּה פְּלִיאָן, וּמְקוֹרִין וּמַבּוּעִין וּנְחָלִין דְּנַבְעִין מִכָּל מִלָּה וּמִלָּה.

Transliteration

Translation

Moses told Aaron the matter simply, WITHOUT EXPLANATIONS, and Aaron then explained it to the heads of the Yeshivot. In what way did he explain THE MATTERS? With all these streams, THAT IS THE LEVELS, that were blocked FROM JOSHUA AND THE REST OF YISRAEL, when Joshua's time came TO LEAD THE GENERATION, MEANING THE THREE HUNDRED LAWS AND EIGHT HUNDRED DOUBTFUL MATTERS THAT HAD BEEN CONCEALED FROM HIM. Now, Moses returned them to them through many wonders and sources, and springs and streams that flow from each and every matter.

chanoch's Commentary

In the writings and commentaries it is reported that the concealed items that are kept from a specific future leader are given into his memory at the moment of the death of another leader that he is replacing. Do not read replace but ascend to the leadership due to the death of the previous leader.

Pasook 116. from the Zohar Sulam Commentary on Parasha Shelach

כָּל נָשִׁין זַכְיָין דְּהַאי דָּרָא, אָתָאן לְמִרְיָם אוֹף הָכָא בְּהָנֵי זִמְנִין. וּכְדֵין סַלְּקִין כֻּלְּהוּ, כְּתִמְרוֹת עָשָׁן גּוֹ מַדְבְּרָא דָּא. וְהַהוּא יוֹמָא, אִקְרֵי יוֹמָא דְּהִלּוּלָא. נָשִׁין בְּלֵילֵי שַׁבָּתוֹת וּבְלֵילֵי יוֹמִין טָבִין, כֻּלְּהוּ אָתָאן לְגַבֵּי מִרְיָם, וְיַדְעִין אִשְׁתַּדְּלוּתָא בִּידִיעָה דְּמָארֵי עָלְמָא. זַכָּאָה דָּרָא דָּא, מִכָּל דָּרִין דְּעָלְמָא. נַפְקֵי מִמְּתִיבְתָּא דְּמֹשֶׁה, וּפַרְחֵי לְגַבֵּי מְתִיבְתָּא דִּרְקִיעָא, וְאִינּוּן דְּאִתְחָזוּן פַּרְחֵי לְגַבֵּי מְתִיבְתָּא עִלָּאָה. עַל הַהוּא דָּרָא כְּתִיב, אַשְׁרֵי הָעָם שֶׁכָּכָה לוֹ אַשְׁרֵי הָעָם שֶׁיְיָ' אֱלֹהָיו.

Transliteration

Translation

All the virtuous women of that generation, MEANING THE DESERT GENERATION, also came to Miriam in those times and they all ascended TO HER like smoke columns from the desert. That day is referred to as feast day. On Shabbat and holiday evenings, all the women came to Miriam and engaged in trying to understand the world's Master. Praised is this generation THAT IS, THE GENERATION OF THE DESERT from all the rest of the generations in the world. They left the Yeshivah of Moses and flew to the Yeshivah of the firmament, WHICH IS THE YESHIVAH OF METATRON. Those that are worthy take flight to the highest Yeshivah, WHICH IS THE YESHIVAH OF THE HOLY ONE, BLESSED BE HE. About that generation, it is written: "Happy is that people, that is in such a case: happy is that people whose Elohim is Hashem" (Tehilim 144:15).

chanoch's Commentary

Please read the words Elohim is HaShem as Elohim - the God of Judgment - is HaShem - the God of Loving Kindness. This pasuk also indicates that women follow a similar process that is appropriate for women.

Head of the Yeshivah - Zohar Shelach 13

Zohar Shelach - Section 13 - The Head of the Yeshivah

Zohar Sulam Commentary on Parasha Shelach Section 13

SYNOPSIS:

THE RELEVANCE OF THE PASSAGE:

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