Zohar Shelach - Section 6 - Joshua and Caleb

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

Zohar Sulam Commentary on Parasha Shelach Section 6

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:

The rabbis examine the scriptures concerning the behavior of the spies who Moses sent into the Promised Land. We hear how Moses, when he sent him to Yisrael, changed Oshea's name to Joshua to indicate that he was attached to the Shechinah. Rabbi Shimon talks about Moses' need to distinguish if the land was worthy of the Tree, Zeir Anpin, or of Ayin Ayin, Arich Anpin: thus he would know if there was a tree in it, or not (ayin). We are told about Caleb, who went to pray on the graves of the patriarchs in Hebron in order to be rescued from the misguided decisions of the rest of the spies. Rabbi Shimon says that the Shechinah was robed in Caleb to bring tidings to the Patriarchs, and that the three spies were descendants of the Nefilim.

THE RELEVANCE OF THE PASSAGE:

The relevance of this passage is not yet revealed

Pasook 30. from the Zohar Sulam Commentary on Parasha Shelach

וַיִשְׁלַח אוֹתָם מֹשֶׁה וְגוֹ', כֻּלָּם אֲנָשִׁים. כֻּלְּהוּ זַכָּאִין הֲווֹ, וְרֵישֵׁי דְּיִשְׂרָאֵל הֲווֹ. אֲבָל אִינּוּן דִּבְּרוּ לְגַרְמַיְיהוּ עֵיטָא בִּישָׁא. אֲמַאי נַטְלֵי עֵיטָא דָּא. אֶלָּא אָמְרוּ, אִי יֵיעֲלוּן יִשְׂרָאֵל לְאַרְעָא, נִתְעֲבָר אֲנָן מִלְּמֶהֱוֵי רֵישִׁין, וְיִמְנֵי מֹשֶׁה רֵישִׁין אַחֲרָנִין, דְּהָא אֲנָן זָכֵינָן בְּמַדְבְּרָא לְמֶהֱוֵי רֵישִׁין, אֲבָל בְּאַרְעָא לָא נִזְכֵּי. וְעָל דְּנַטְלֵי עֵיטָא בִּישָׁא לְגַרְמַיְיהוּ, מִיתוּ אִינּוּן, וְכָל אִינּוּן דְּנַטְלָן מִלַּיְיהוּ.

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

"And Moses...sent them...all those men" (Bemidbar 13:3), MEANING THAT all were righteous and chiefs of Yisrael. However, they took bad counsel for themselves. Why did they take this counsel? It was because they thought: if Yisrael entered the land, we would be removed as chiefs and Moses would appoint other chiefs; since we deserved to be chiefs only in the desert, in the land we would not deserve TO BE CHIEFS. Due to having taken bad counsel for themselves, they died, as did all those who accepted their counsel.

chanoch's Commentary

The pasuk is clear as written. The bad counsel came from the negative system. The question needs to be asked so that we can learn - Why did they think Moshe would remove them as leaders? The answer is within the essence of a human being - we don't think we deserve the goodness of HaShem. This comes from our inner knowledge regarding "Bread of Shame".

Pasook 31. from the Zohar Sulam Commentary on Parasha Shelach

אֵלֶּה שְׁמוֹת הָאֲנָשִׁים אֲשֶׁר שָׁלַח מֹשֶׁה וְגוֹ', אָמַר רִבִּי יִצְחָק, מֹשֶׁה אִסְתָּכַּל וְיָדַע דְּלָא יִצְלְחוּן בְּאָרְחַיְיהוּ, כְּדֵין צַלֵּי עָלֵיהּ דִּיהוֹשֻׁעַ. כְּדֵין כָּלֵב הֲוָה בְּדוֹחֲקָא, אָמַר, מַה אַעְבִּיד, הָא יְהוֹשֻׁעַ אָזִיל בְּסִיַיעְתָּא עִלָּאָה דְּמֹשֶׁה, דְּשָׁדַר בֵּיהּ נְהִירוּ דְּסִיהֲרָא, וְהוּא אַנְהִיר עָלֵיהּ בִּצְלוֹתֵיהּ, בְּגִין דְּאִיהוּ שִׁמְשָׁא. מָה עֲבַד כָּלֵב. אִשְׁתְּמִיט מִנַּיְיהוּ, וְאָתֵי לְגַבֵּי קִבְרַיָּיא דַּאֲבָהָן, וְצַלֵּי תַּמָּן צְלוֹתֵיהּ.

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

"These are the names of the men whom Moses sent... " (Ibid. 4). Rabbi Yitzchak said: Moses observed and was aware that they, THAT IS THE SPIES, would not succeed in their mission, and he then prayed about Joshua. Caleb was then in distress. He said: What shall I do, since Joshua goes forth with the utmost help of Moses, who inspired in him the illumination of the moon, WHICH IS MALCHUT. He shone upon him with his light in his prayer, since he is THE ASPECT OF the sun, WHICH IS ZEIR ANPIN. So what did Caleb do? He dropped back from THE SPIES, and came to the burial place of the patriarchs, and prayed his prayer there.

chanoch's Commentary

What is the meaning of "dropped back"? Does it mean that he went slowly and then veered away from their path to visit the Cave of Machpelah? Or does it mean that he separated his consciousness from their discussions about not retaining their positions and prayed where he was physically while with them?

Pasook 32. from the Zohar Sulam Commentary on Parasha Shelach

א"ר יְהוּדָה, אֹרַח אַחֲרָא נָטִיל, וְעָקִים שְׁבִילִין, וּמָטָא עַל קִבְרֵי דַּאֲבָהָן, וְאִסְתָּכַּן בְּגַרְמֵיהּ, דְּהָא כְּתִיב וְשָׁם אֲחִימָן שֵׁשַׁי וְתַלְמַי יְלִידֵי הָעֲנָק. אֲבָל מַאן דְּאִיהוּ בְּדוֹחֲקָא, לָא אִסְתָּכַּל מִדִי. כַּךְ כָּלֵב, בְּגִין דַּהֲוָה בְּדוֹחֲקָא, לָא אִסְתָּכַּל מִדִי, וְאָתָא לְצַלָּאָה עַל קִבְרֵי אֲבָהָן, לְאִשְׁתְּזָבָא מְעֵיטָא דָּא.

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

Rabbi Yehuda said: Caleb went a different way and took winding paths, MEANING THAT HE FOLLOWED TWISTED PATHS. He reached the burial plots of the patriarchs and endangered himself, as is written: "Where Ahiman, Sheshai, and Talmai, the children of Anak, were" (Ibid. 22). However, just as someone in distress does not pay attention to anything, so too it was with Caleb. Because he felt distress, he was not observant, and came to pour his prayers upon the burial plots of the patriarchs, in order to be saved from the counsel OF THE SPIES.

chanoch's Commentary

This answers the question i asked above or does it? We will learn why it is considered that he endangered himself below since the statement here about the "children of Anak" is not truly clear.

Pasook 33. from the Zohar Sulam Commentary on Parasha Shelach

וַיִּקְרָא מֹשֶׁה לְהוֹשֵׁעַ בִּן נוּן יְהוֹשֻׁעַ. רִבִּי יִצְחָק אָמַר, וְכִי הוֹשֵׁעַ קְרָאֵיהּ קְרָא, וְהָא כְּתִיב וַיֹּאמֶר מֹשֶׁה אֶל יְהוֹשֻׁעַ. וִיהוֹשֻׁעַ בִּן נוּן נַעַר. וַיַּחֲלוֹשׁ יְהוֹשֻׁעַ. אֶלָּא אָ"ל מֹשֶׁה, יָהּ יוֹשִׁיעֲךָ מִנַּיְיהוּ.

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

"And Moses called Hosea son of Nun, Joshua" (Bemidbar 13:16). Rabbi Yitzchak said: Did the scripture ever call him Hosea? Is it not written: "And Moses said to Joshua" (Shemot 17:9) and "Joshua, the son of Nun, a young man" (Shemot 33:11) and "Joshua harried" (Shemot 17:13)? HE RESPONDS: However, Moses told him Yud-Hei will save you (Heb. yoshia) from them, SINCE JOSHUA (HEB. YEHOSHUA) IS SPELLED WITH THE LETTERS YUD AND HEI, AND YOSHIA (LIT. 'WILL SAVE').

chanoch's Commentary

Why did Moshe not protect the other "tourists" from their own ego's?

Pasook 34. from the Zohar Sulam Commentary on Parasha Shelach

רִבִּי אַבָּא אָמַר, כֵּיוָן דְּשַׁדְרֵיהּ לְמֵיעַל לְתַמָן, אִצְטְרִיךְ לְמֶהֱוֵי שְׁלִים. וּבְמָּה. בִּשְׁכִינְתָּא. דְּעַד הַהִיא שַׁעֲתָא נַעַר אִקְרֵי, כְּמָה דְּאוֹקִימְנָא. וּבְהַהִיא שַׁעֲתָא קָשִׁיר לֵיהּ מֹשֶׁה בַּהֲדָהּ, ואע"ג דְּאַשְׁכְּחָן יְהוֹשֻׁעַ בְּקַדְמֵיתָא, קְרָא קַרְיֵיהּ הָכִי עַל הַהוּא דְּזַמִּין לְמִקְרְיֵיהּ. אָמַר מֹשֶׁה, וַדַּאי לָא אִצְטְרִיךְ דָּא לְמֵיעַל תַּמָּן, אֶלָּא בִּשְׁכִינְתָּא, וְהָכִי אִתְחֲזֵי.

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

Rabbi Aba said: As soon as MOSES sent JOSHUA to go there, TO THE LAND OF YISRAEL, he needed to be perfect. And in what way? With the Shechinah, SINCE THE LAND OF YISRAEL IS THE SECRET OF THE SHECHINAH. Until that time, he was considered a young man, as we have explained, MEANING THAT HE WAS ATTACHED TO METATRON REFERRED TO AS YOUNG MAN. At that time, Moses tied him to THE SHECHINAH. He was referred to in the scriptures prior to that as Joshua because the scriptures referred to him according to what he was destined to be called. Moses said: Most certainly, it is not proper for him to arrive there except by the Shechinah and that is appropriate. THEREFORE, HE CALLED HIM JOSHUA ADDING THE YUD TO HIS NAME, WHICH IS THE SECRET OF THE SHECHINAH.

chanoch's Commentary

With Rabbi Ashlag's Commentary the verse is clear as written. It also teaches us that the Name we reach as our highest spiritual level in our life is what we will be called in the time of the resurrection. This is my opinion.

Pasook 35. from the Zohar Sulam Commentary on Parasha Shelach

הֲיֵשׁ בָּהּ עֵץ אִם אַיִן וְגוֹ', רִבִּי חִיָּיא אָמַר, וְכִי לָא הֲוָה יָדַע מֹשֶׁה דְּאִית בָּהּ כַּמָה אִילָנִין מְשַׁנְיָין דָּא מִן דָּא, וְהָא הוּא שִׁבַּח לָהּ לְיִשְׂרָאֵל בְּכַמָּה זִמְנִין, וְהוּא אִסְתָּפַּק בְּדָא. וְהָא קוּדְשָׁא בְּרִיךְ הוּא קָאָמַר לֵיהּ לְמֹשֶׁה בְּקַדְמֵיתָא, דְּהִיא אֶרֶץ זָבַת חָלָב וּדְבַשׁ. אָמַר רִבִּי יוֹסֵי, הָא אַתְּעֲרוּ חַבְרַיָּיא, דִּכְתִּיב אִישׁ הָיָה בְאֶרֶץ עוּץ אִיּוֹב שְׁמוֹ.

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

"Whether there is a tree in it, or not..." (Bemidbar 13:20). Rabbi Chiya said: Did Moses not know that there are a variety of trees there, different one from the other? Isn't he the one who praised the land several times WITH ITS OLIVES, GRAPES, POMEGRANATES, and was satisfied with it. Didn't the Holy One, blessed be He, tell Moses originally that this was a land flowing with milk and honey? Rabbi Yosi said the friends already noted that it is written: "There was a man in the land of Utz, whose name was Job" (Iyov 1:1), MEANING THAT HE WISHED TO INQUIRE OF THEM WHETHER JOB WAS THERE TO PROTECT THEM. AND TREE (HEB. ETZ) IS LIKE UTZ.

chanoch's Commentary

Moshe was asking if the Tree of Life was in the Land. If it was he would be able to enter the Land. Do you understand how Job would protect the Children of Israel if Job was in the Land? He would be a scapegoat as he was at the redemption from Egypt. Must there always be a scapegoat? Only when one is not connected to the Tree of Life chas veShalom.

Pasook 36. from the Zohar Sulam Commentary on Parasha Shelach

אָמַר רִבִּי שִׁמְעוֹן, רָמַז לָהֶם רְמִיזָא דְּחָכְמְתָא, עַל מַה דְּשָׁאִילוּ בְּקַדְמֵיתָא. דִּכְתִּיב הֲיֵשׁ יְיָ' בְּקִרְבֵּנוּ אִם אָיִן. אָמַר, תַּמָּן, תֶּחֱמוּן, אִי הִיא אִתְחַזְיָא לְהַאי, אוֹ לְהַאי. אָמַר לוֹן, אִי תֶּחֱמוּן דְּאִיבָא דְּאַרְעָא כִּשְׁאַר אַרְעֵי דְּעָלְמָא, יֵשׁ בָּהּ עֵץ אִילָנָא דְּחַיֵּי, וְלָא מֵאֲתָר עִלָּאָה יַתִּיר. וְאִי תֶּחֱמוּן דְּאִיבָא דְּאַרְעָא יַתִּיר וּמְשַׁנְיָיא מִכָּל אֲתָר דְּעָלְמָא, תִּנְדְּעוּן, דְּהָא מֵעַתִּיקָא קַדִּישָׁא קָא נָגִיד וְאִתְמְשַׁךְ הַהוּא שִׁנוּיָיא עִלָּאָה, מִכָּל אַתְרֵי דְּעָלְמָא. וּבְדָא תִּנְדְּעוּן, הֲיֵשׁ בָּהּ עֵ"ץ, אִם אַיִ"ן, וְדָא בָּעִיתוּן בְּקַדְמֵיתָא לְמִנְדַּע דָּא, דִּכְתִּיב הֲיֵשׁ יְיָ' בְּקִרְבֵּנוּ. בְּקִרְבֵּנוּ דַּיְיקָא, אוֹ אִם אַיִן. וע"ד וְהִתְחַזַּקְתֶּם וּלְקַחְתֶּם מִפְּרִי הָאָרֶץ, לְמִנְדַּע שִׁנּוּיָיא דִּילֵיהּ.

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

Rabbi Shimon said: He gave them a wise allusion regarding to what they asked before, as is written: "Is Hashem among us, or not (Heb. ayin)" (Shemot 17:7) BEING THE QUESTION OF WHETHER ZEIR ANPIN, REFERRED TO BY YUD HEI VAV HEI, IS STAYING WITH THEM, OR ARICH ANPIN IS AMONG THEM, REFERRED TO BY AYIN (LIT. 'NOT'). He said: There IN THE LAND, you will recognize if it is worthy of this, OF ZEIR ANPIN WHO IS REFERRED TO AS TREE, or of this, OF ARICH ANPIN WHO IS REFERRED TO BY AYIN (LIT. 'NAUGHT'). He further told them, if you notice that the fruits of the land are similar to those in the other countries in the world, then "there is a tree in it," which is the Tree of Life, MEANING ZEIR ANPIN, but not from a higher place. However, if you notice that the fruits of the land are decidedly different from other fruits in other countries of the world, you will know that the supernal difference flows and comes out from Atika Kadisha and THAT IT CONTAINS rather than all the places in the world. Through this, you will be able to recognize if there is a tree in it THAT IS, ZEIR ANPIN or not (Heb. ayin), ATIKA KADISHA, THAT IS ARICH ANPIN. That is what you set out to discern in the beginning, as is written: "Is Hashem among us" and "among us" is specific SINCE THEY INQUIRED IF ZEIR ANPIN RESTS AMONG THEM, or not Ayin REFERRING TO ARICH ANPIN. Therefore, "And be of good courage, and bring of the fruit of the land" (Bemidbar 13:20), to know the difference in them, MEANING TO BE AWARE IF THERE IS A DIFFERENCE IN THEM OR NOT.

chanoch's Commentary

Moshe instructs the "tourists" by reminding them of their question "Is HaShem among us". Moshe knew they would fail since Moshe they did not have the capability to discern what level of consciousness/Sefirah they themselves were connected to. This is still true today generally. This is because it is human nature and human training to accept spoon eating. We must strive to do our own spiritual work.

Pasook 37. from the Zohar Sulam Commentary on Parasha Shelach

וְהַיָּמִים יְמֵי בִּכּוּרֵי עֲנָבִים. וְהַיָּמִים, מַאי קָא מַיְירֵי, דְּהָא וְאָז בִּכּוּרֵי עֲנָבִים סַגִּי לֵיהּ. אֶלָּא וְהַיָּמִים, אִינּוּן דְּאִשְׁתְּמוֹדְעָן, כֻּלְּהוּ הֲווֹ מִתְחַבְּרָן בְּהַהוּא זִמְנָא בְּהַהוּא אִילָנָא דְּחָטָא בֵּיהּ אָדָם הָרִאשׁוֹן. כְּמָה דְּתָנֵינָן עֲנָבִים הָיוּ וְעַל דָּא, וְהַיָּמִים: אִינּוּן דְּאִשְׁתְּמוֹדְעָן, יְמֵי בִּכּוּרֵי עֲנָבִים דַּיְיקָא.

Transliteration

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Translation

"Now the time (days) was the time of the first ripe grapes" (Ibid.). HE INQUIRES: "Now the days": What is it meant to convey, since it would have been sufficient TO SAY, "Now was the time of the first ripe grapes." HE RESPONDS: However, "now the days" are those that are known, MEANING THE SIX DAYS WHICH ARE CHESED, GVURAH, TIFERET, NETZACH, HOD AND YESOD OF ZEIR ANPIN. All were attached at that time to the tree against which the first man sinned, WHICH IS MALCHUT, and we have learned that it was the grapes (tree). THEREFORE, WE SEE THAT GRAPES IS MALCHUT. As a result, the days that were already known TO BE THE SIX ENDS OF ZEIR ANPIN are the season of first ripe grapes, WHICH IS MALCHUT; THAT IS, THE SIX ENDS OF ZEIR ANPIN WERE JOINED AT THAT TIME WITH MALCHUT.

chanoch's Commentary

We learn two important spiritual truths from this pasuk. Grapes and therefore Kiddush is Malchut. Also there is a season or time when when all six Sefirot of Zeir Anpin connect with Malchut yet that season is not continuous without human involvment. Sometimes it happens as part of the 28 times from Kohellet.

Pasook 38. from the Zohar Sulam Commentary on Parasha Shelach

וַיַּעֲלוּ בַנֶּגֶב וְיָבֹא עַד חֶבְרוֹן. וַיָבֹאוּ מִבָּעֵי לֵיהּ. אֶלָּא אָמַר רִבִּי יוֹסֵי, כָּלֵב הוּא דְּאָתָא לְצַלָּאָה עַל קִבְרֵי אֲבָהָתָא. אָמַר כָּלֵב, יְהוֹשֻׁעַ הָא בָּרְכֵיה מֹשֶׁה בְּסִיוּעָא עִלָּאָה קַדִּישָׁא, וְיָכִיל לְאִשְׁתְּזָבָא מִנַּיְיהוּ, וַאֲנָא מַה אַעְבִּיד. אִימְלָךְ, לְמִבָּעֵי בָּעוּתָא עַל קִבְרֵי אֲבָהָתָא, בְּגִין דְּיִשְׁתְּזִיב מְעֵיטָא בִּישָׁא דִּשְׁאַר מְאַלְלִין.

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

"And they ascended into the Negev, and (he) came to Hebron" (Bemidbar 13:22). HE INQUIRES: It should have said, 'And they came' in plural. HE ANSWERS: However, Rabbi Yosi said it refers to Caleb, who came to pray upon the graves of the patriarchs IN HEBRON. Caleb thought to himself: Joshua, indeed! Moses blessed him with the highest, holy help and he could extricate himself and save himself from them; what shall I do? He took counsel to pray a prayer by the graves of the patriarchs, in order to be rescued from the misguided decisions of the rest of the spies.

chanoch's Commentary

There is much to learn from this pasuk. Caleb separated himself from the other "tourists". When and how do we separate from communities that seem to us to be going in a wrong direction? Caleb teaches that we need to separate both physically and also to ask for spiritual help. Yet we do not need to separate spiritually from the community.

Pasook 39. from the Zohar Sulam Commentary on Parasha Shelach

רִבִּי יִצְחָק אָמַר, מַאן דְּהַוָה רָשִׁים מִכֻּלְּהוּ דָּא עָאל בְּגַוֵּויהּ דְּבֵיהּ תַּלְיָא כֹּלָּא. ות"ח, מַאן הוּא מִשְּׁאַר אָחֳרִי דְּיֵכוּל לְאַעֲלָא תַּמָּן, דְּהָא כְּתִיב וְשָׁם אֲחִימָן שֵׁשַׁי וְתַלְמַי, וּמִדְּחִילוּ דִּלְהוֹן מַאן יָכִיל לְאַעְלָאָה בִּמְעַרְתָּא. אֶלָּא שְׁכִינְתָּא עָאלַת תַּמָּן בְּכָלֵב, לְבַשְּׁרָא לַאֲבָהָן, דְּהָא מָטָא זִמְנָא לְאַעֲלָא בְּנַיְיהוּ לְאַרְעָא, דְּאוֹמֵי לוֹן קוּדְשָׁא בְּרִיךְ הוּא, וְדָא הוּא וַיָּבֹא עַד חֶבְרוֹן.

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

Rabbi Yitzchak said, "AND (HE) CAME" MEANS whoever is more important than the rest, it enters into him; THAT IS, THE SHECHINAH ENTERED AND WAS CLOTHED IN CALEB since upon it, ON THE SHECHINAH, everything depends. Come and see: Who has the advantage over the rest, to be able to come there, TO HEBRON, since it is written: "And there were Ahiman, Sheshai, and Talmai." As a result of fearing them, who would be able to come EVEN TO HIDE in the cave? But the Shechinah was clothed there in Caleb to bring tidings to the Patriarchs. The time has arrived for their children to enter the land which the Holy One, blessed be He, had sworn to them, and that is why he: "came to Hebron." IT DOESN'T SAY, "AND THEY CAME," SINCE IT ALLUDES TO THE SHECHINAH.

chanoch's Commentary

The Shechinah enters to the leader based on spiritual level not on votes as we do in the physical world. Why is Caleb the most important of the Tribes? Which Tribe does Caleb represent?

Pasook 40. from the Zohar Sulam Commentary on Parasha Shelach

תָּאנָא, אֲחִימָן שֵׁשַׁי וְתַלְמַי, מִמַּאן נַפְקוּ. זַרְעָא הֲווֹ מֵאִינּוּן נְפִילִין, דְּאָפִּיל לוֹן קוּדְשָׁא בְּרִיךְ הוּא בְּאַרְעָא, וְאוֹלִידוּ מִבְּנַת אַרְעָא, וּמִנַּיְיהוּ נַפְקוּ גִּיבָּרֵי עָלְמָא, כְּמָה דִּכְתִּיב, הֵמָּה הַגִּבּוֹרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם. אֲשֶׁר מֵעוֹלָם, מִדְּאִתְבְּרֵי עָלְמָא מִשְׁתַּכְּחֵי. אַנְשֵׁי הַשֵּׁם אֲחִימָן שֵׁשַׁי וְתַלְמַי.

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

From whom were Ahiman, Sheshai and Talmai descended? They were the offspring of the Nefilim (lit. 'fallen ones') that the Holy One, blessed be He, dropped FROM THE HEAVEN to the earth, and they produced offspring from the daughters of the earth. From them emerged the mighty men of old, as is written: "The same were mighty men of old, men of renown" (Beresheet 6:4). "Of old" MEANS they were present from the time the world was created and "men of renown" are Ahiman, Sheshai and Talmai, MEANING THAT THEIR NAMES WERE WELL KNOWN IN THE WORLD.

chanoch's Commentary

This means that these 3 beings - Ahiman Sheshai Talmai are Giants and make human beings appear insignificant on a physical level.

Pasook 41. from the Zohar Sulam Commentary on Parasha Shelach

וַיָבֹאוּ עַד נַחַל אֶשְׁכּוֹל וְגוֹ', רִבִּי יְהוּדָה פָּתַח, כֹּה אָמַר הָאֵל יְיָ' בּוֹרֵא הַשָּׁמַיִם וְנוֹטֵיהֶם וְגוֹ'. כַּמָּה אִית לְהוֹ לִבְנֵי נָשָׁא לְאִסְתַּכְּלָא בְּפוּלְחָנָא דקוּדְשָׁא בְּרִיךְ הוּא, כַּמָּה אִית לְהוֹ לְאִסְתַּכְּלָא בְּמִלֵּי דְּאוֹרַיְיתָא, דְּכָל מַאן דְּאִשְׁתְּדַּל בְּאוֹרַיְיתָא, כְּאִילּוּ מְקָרֵב כָּל קוֹרְבְּנִין דְּעָלְמָא לְקַמֵּי קוּדְשָׁא בְּרִיךְ הוּא. וְלָא עוֹד אֶלָּא דְקוּדְשָׁא בְּרִיךְ הוּא מְכַפֵּר לֵיהּ עַל כָּל חוֹבוֹי, וּמְתָּקְנִין לֵיהּ כַּמָה כּוּרְסְיָין לְעָלְמָא דְּאָתֵי.

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

"And they came to the wadi of Eshkol (cluster valley)..." (Bemidbar 13:23). Rabbi Yehuda opened the discussion with the verse: "Thus says the El, Hashem, He that created the heavens, and stretched them..." (Yeshayah 42:5). How much do people need to observe the worship of the Holy One, blessed be He. How much need there is to inquire in matters of Torah, for it is as if everyone that studies Torah brings all the offerings in the world to the Holy One, blessed be He. Not only that, but the Holy One, blessed be He, also wipes away all his iniquities, and prepares many thrones for him in the World to Come.

chanoch's Commentary

This verse does not seem to have any bearing to the rest of the section. Perhaps it is connecting us to the next section. Or it is teaching that Joshua and Caleb were the only Tribal leaders who truly studied Torah. You decide for yourself.