Zohar Shlach Lecha Section 5 - What Befalls the Sons of Men Also Befalls the Animals

It is recommended to read and study the section prior to reading the Synopsis

Zohar Shlach Lecha Commentary on Parasha SHLACH LECHA

SYNOPSIS:

The rabbis encounter a traveler who they think knows nothing of the Torah, and yet he invites them to place their difficulty before him, which is the verse from Kohelet, "For that which befalls the sons of men befalls the beasts." The traveler tells the rabbis that Solomon was only repeating what the foolish people of the world say, and Solomon was calling those ignorant people beasts. He explains that the following verse tells that the spirit of man goes upwards to a holy place to be sustained by the supernal light, and the spirit of the beast does not go to the place designated for humans. The fools who believe men and beasts go to the same place will remain in Gehenom. The traveler continues talking about the wicked who lack faith, and who will not dwell with God. After the traveler leaves the rabbis discover that he is Rabbi Chagai who has been sent to find out things from Rabbi Shimon and the friends, and Rabbi Chiya says that through his modesty Rabbi Chagai is a faithful messenger. Rabbi Chiya tells about Eliezer who was a faithful messenger to his master Abraham.

Pasook 18. from the Zohar Commentary on Parasha Shlach Lecha

רִבִּי חִזְקִיָּה וְר' יֵיסָא הֲווֹ אָזְלֵי בְּאָרְחָא, אָמַר רִבִּי יֵיסָא לר' חִזְקִיָּה. חֲמֵינָא בְּאַפָּךְ דְּהִרְהוּרָא אִית בְּגַוָּוךְ. אָמַר לֵיהּ, הָא וַדַּאי הַאי קְרָא אִסְתַּכַּלְנָא בֵּיהּ, כֵּיוָן דְּאָמַר שְׁלֹמֹה, כִּי מִקְרֶה בְנֵי הָאָדָם וּמִקְרֶה הַבְּהֵמָה וּמִקְרֶה אֶחָד לָהֶם וְגוֹ'. וְתָנֵינָן, דְּכָל מִלּוֹי דִּשְׁלֹמֹה מַלְכָּא, כֻּלְּהוּ סְתִימִין מִדַּרְגִּין דְּחָכְמְתָא. אִי הָכִי, הַאי קְרָא אִית בֵּיהּ לְאִסְתַּכְּלָא, דְּהָא פִּתְחָא לְאִינּוּן דְּלָאו בְּנֵי מְהֵימְנוּתָא אִשְׁתְּכַח בֵּיהּ.

Rabbi Chizkiyah and Rabbi Yesa were traveling along the road. Rabbi Yesa said to Rabbi Chizkiyah: I see by your face that you are thoughtful. He said: Certainly so, I read this verse, where Solomon said, "For that which befalls the sons of men befalls the beasts; even one thing befalls them both... " (Kohelet 3:19). We have learned that King Solomon's sayings are made unclear with grades of wisdom. If so, we must contemplate it, since we find an opening here for non believers.

chanoch's Commentary

We are going to learn that foolish people make this statement. Our thinking is then distorted even by the Zohar. If we add the understanding of the next 7000 year period where we are told that the animals will be corrected and rise to a higher level even then people of this 7000 year cycle the statement has an element of truth that is not just the foolish people's statement. We learn from this that we can learn form all people and there is truth in all statements if we were to just look for the truth.

Pasook 19. from the Zohar Commentary on Parasha Shlach Lecha

אָ"ל וַדַּאי הָכִי הוּא, וְאִית בֵּיהּ לְמִנְדַּע וּלְאִסְתַּכְּלָא. אַדְּהָכִי חָמוּ חַד ב"נ דַּהֲוָה אָתֵי, שָׁאַל לוֹן מַיָּיא, דַּהֲוָה צָחֵי, וַהֲוָה לָאֵי בְּתּוּקְפָּא דְּשִׁמְשָׁא. אָמְרוּ לֵיהּ, מַאן אַתְּ. אָמַר לוֹן יוּדָאי אֲנָא, וַאֲנָא לָאֵי וְצָחֵינָא. אָמְרוּ לָעִית בְּאוֹרַיְיתָא, אָמַר לוֹן, עַד דַּאֲנָא עִמְּכוֹן בְּמִלִּין, אֶסְלַּק לְהַאי טוּרָא, וְתַמָּן אֶסַּב מַיָּיא וְאִשְׁתֵּי.

He answered him: It is most certainly true THAT THERE EXISTS AN OPENING TO NON-BELIEVERS. It is important to be aware of it and pay attention to it. While talking, they noticed a man who approached them and asked for water, since he was thirsty and tired from the sun's strong heat. They said to him: Who are you? He responded: I am Jewish and I'm tired and thirsty. They asked him: Do you study Torah? He said to them, Before I engage in a conversation with you, let me climb this mountain. There I will take water and drink.

chanoch adds: Based on the commentary i wrote in Pasook 18 how do you explain Pasook 19? Why is this man going to climb a mountain? It is a code word for the struggle to reach wisdom. Why is going to take water and drink? These also are code words for the wisdom in the Torah. How can someone speak words of Torah until they study Torah?

Pasook 20. from the Zohar Commentary on Parasha Shlach Lecha

אַפִּיק רִבִּי יֵיסָא חַד זְפִירָא מָלֵי מַיִין, וִיהַב לֵיהּ. בָּתַר דְּשָׁתָה, אָמַר נְסַלֵּק עִמָּךְ לְמַיָּיא. סָלִיקָא לְטוּרָא, וְאִשְׁתְּכָחוּ חַד חוּטָא דְּמַיָיא דָּקִיק, וּמַלֵּי קַטְפוּרָא חַד. יָתְבוּ. אָמַר לוֹן הַהוּא ב"נ, הַשְׁתָּא שָׁאִילוּ, דְּהָא אֲנָא אִשְׁתָּדַּלְּנָא בְּאוֹרַיְיתָא, עַל יְדוֹי דְּחַד בְּרִי, דַּאֲנָא עַיְילִית לֵיהּ לְבֵי רַב, וּבְגִינֵיהּ רָוַוחְנָא בְּאוֹרַיְיתָא. אָמַר רִבִּי חִזְקִיָּה אִי עַל יְדָא דִבְרָךְ, טַב הוּא. אֲבָל מִלָּה דַּאֲנָן בֵּיהּ, אֲנָא חֲמֵינָא דְּלַאֲתָר אַחֲרָא בָּעֵי לְאִסְתַּלְּקָא. אָמַר הַהוּא ב"נ, אֵימָא מִלָּךְ, דִּלְזִמְנִין בְּאָפַּרְקָסָתָא דְּעַנְיָיא תִּשְׁכַּח מַרְגָּנִיתָא.

Rabbi Yesa took out a skin-hide full of water and presented it to him. After he drank, he said: Let us ascend with you TO THE MOUNTAIN for water. They climbed the mountain and found a narrow stream of water and filled a container. They sat down. That man said to them: Ask now, since I strive in the Torah through one of my sons that I have enrolled in the school, AND HE TAUGHT ME TORAH. For his sake, I have made gains in the Torah. Rabbi Chizkiyah said: If YOU MADE GAINS IN TORAH through your son, it is nice. However, I must elevate what we are discussing at present to another height, MEANING THAT HE IS NOT WISE ENOUGH TO EXPLAIN THEIR QUESTION. That man spoke: Speak up, since sometimes in the grain-receiver of the poor, THAT IS THE VESSEL ON TOP OF THE MILLSTONE, you will find a precious stone.

chanoch adds: Do you see the teaching in this Pasook? Learn from everyone and never think you are wasting your time. HaShem put you together with the ignoramous at that moment to teach you something. (You are the one who calls the person ignorant while HaShem and the Tzadikim see a wonderous soul ready to teach them.

Psook 21. from the Zohar Commentary on Parasha Shlach Lecha

אָ"ל הַאי קְרָא דְּאָמַר שְׁלֹמֹה, סַח לֵיהּ. אָמַר לֵיהּ, וְכִי בְּמָה אַתּוּן פְּרִישָׁן מִשְּׁאַר בְּנֵי נָשָׁא דְּלָא יַדְעֵי. אָמְרוּ לֵיהּ וּבְמָּה. אָמַר לוֹן, עַל דָּא אָמַר שְׁלֹמֹה הַאי קְרָא, וְלָא אָמַר הַאי מִגַּרְמֵיהּ, כִּשְׁאַר אִינּוּן מִלִּין. אֶלָּא אַהְדָּר אִינּוּן מִלִּין דְּטִפְּשָׁאֵי עָלְמָא דְּאַמְרֵי כַּךְ, וּמַאי אַמְרֵי. כִּי מִקְרֶה הָאָדָם וּמִקְרֶה הַבְּהֵמָה וְגוֹ', טִפְּשָׁאֵי דְּלָא יַדְעֵי וְלָא מִסְתַּכְּלָן בְּחָכְמְתָא אַמְרֵי דְּהַאי עָלְמָא אָזִיל בְּמִקְרֶה, וְקוּדְשָׁא בְּרִיךְ הוּא לָא אַשְׁגַּח עָלַיְיהוּ, אֶלָּא מִקְרֶה הָאָדָם וּמִקְרֶה הַבְּהֵמָה מִקְרֶה אֶחָד וְגוֹ'.

He quoted the verse that Solomon spoke, and related to him THE ENTIRE DILEMMA. He asked him: How are you different from other people who do not know? They replied to him: How DO YOU EXPLAIN THE VERSE? He said to them: Regarding it, Solomon said this verse, but he did not say it from his own IDEAS as HE SAID the rest; he simply repeated what the fools of the world say. What do they say? That is: "for that which befalls the sons of men befalls the beasts..." The fools who are not aware and do not see things with wisdom say that this world is led by chance. The Holy One, blessed be He, is not paying attention to them, but "that which befalls the sons of men befalls the beasts; even one thing befalls them both..."

chanoch's Commentary

Please notice that the first response he makes in the lesson is that HaShem does not pay attention to foolish words. Yet the statement has some truth to it. REad the words closely. Beasts might be a code word for the human being who is not studying Torah. Also there is a spritual law that what a human being "owns" receive the same effect from the actions of the human that the human receives. An example of this is a Race Horse. Race Horses receive different quality of food based on the wealth of the owner and trainer. Of course this is just one level in which i am trying to open your minds.

Pasook 22. from the Zohar Commentary on Parasha Shlach Lecha

וְכַד שְׁלֹמֹה אִסְתָּכַּל בְּאִלֵּין טִפְּשָׁאִין דְּקָאַמְרֵי דָּא קָרָא לוֹן בְּהֵמָה, דְּאִינּוּן עַבְדִּין גַּרְמַיְיהוּ בְּהֵמָה מַמָּשׁ, בְּגִין דְּאַמְרֵי מִלִּין אִלֵּין. וּמְנָלָן. קְרָא דְּעָלֵיהּ אוֹכַח, דִּכְתִּיב אָמַרְתִּי אֲנִי בְּלִבִּי עַל דִּבְרַת בְּנֵי הָאָדָם לְבָרָם הָאֱלֹֹהִים וְלִרְאוֹת שְׁהֶם בְּהֵמָה הֵמָּה לָהֶם. אָמַרְתִּי אֲנִי בְּלִבִּי וַחֲשִׁיבְנָא בְּהַאי לְאִסְתַּכְּלָא עַל מָה, עַל דִּבְרַת בְּנֵי הָאָדָם. עַל הַהוּא מִלָּה דְּטִפְּשׁוּתָא, דְּאִינּוּן אַמְרֵי לְבָרָם הָאֱלֹֹהִים בִּלְחוֹדַיְיהוּ, וְלָא יִתְחַבְּרוּן בַּהֲדֵי בְּנֵי נָשָׁא אַחֲרָנִין דְּאִית לוֹן מְהֵימְנוּתָא, וְלִרְאוֹת שְׁהֶם בְּהֵמָה הֵמָּה לָהֶם. וְלִרְאוֹת בְּהוּ אִינּוּן בְּנֵי מְהֵימְנוּתָא, שֶׁהֵם בְּהֵמָה מַמָּשׁ, וְדַעְתַּיְיהוּ כִּבְעִירָא. הֵמָּה לָהֶם בִּלְחוֹדַיְיהוּ, וְלָא לְאַעֲלָאה לִבְנֵי מְהֵימְנוּתָא בְּדַעְתָּא דְּטִפְּשׁוּתָא דָּא, וע"ד הֵמָּה לָהֶם, וְלָא לְאַחֲרָנִין. וּמַה דַּעְתָּא דִּלְהוֹן. כִּי מִקְרֶה בְנֵי הָאָדָם וּמִקְרֶה הַבְּהֵמָה וּמִקְרֶה אַחַד לְכֻלָּם וְגוֹ'. תִּיפַּח רוּחֵיהוֹן דְּאִינּוּן בְּעִירֵי. אִינּוּן טִפְּשָׁאֵי. אִינּוּן מְחוּסְרֵי מְהֵימְנוּתָא. וַוי לוֹן וַוי לְנַפְשַׁיְיהוּ. טַב לְהוּ דְּלָא יֵיתוּן לְעָלְמָא.

When Solomon gazed at the fools who said this, he called them beasts, since they made themselves actual beasts by what they said. From where do we derive this? The preceding verse proves it, since it is written: "I said in my heart, after the speech of the sons of men, that the Elohim has chosen them out, but only to see that they themselves are but as beasts" (Kohelet 3:18). "I said in my heart" and I planned to observe. Observe what? "The speech of the sons of men" and the foolish sayings that they utter, THAT THE WORLD CONTINUES BY CHANCE. "That the Elohim has chosen them out," MEANING THAT ELOHIM HAS PICKED THEM OUT to be separated and they should not join with other people that have faith, "but only to see that they themselves are but as beasts." "TO SEE" MEANING that those who have faith will see that these are really beasts, and they think like animals. "They themselves" MEANS THAT they are on their own and they shall not bring these foolish ideas to those who are faithful. Therefore, it is "they themselves" and not others. What is their idea? ABOUT THIS, THE VERSE CONCLUDES: "That which befalls the sons of men befalls the beasts; even one thing befalls them both..." Let these beasts die, these foolish ones who are faithless. Woe to them and woe to their souls. It would have been better to them if they would not have come into this world.

chanoch adds: Whyb is it better that these people not come into the world?

Pasook 23. from the Zohar Commentary on Parasha Shlach Lecha

וּמַה אָתִיב לוֹן שְׁלֹמֹה עַל דָּא. קְרָא אֲבַּתְרֵיהּ, וְאָמַר, וּמִי יוֹדֵעַ רוּחַ בְּנֵי הָאָדָם הָעוֹלָה הִיא לְמַעְלָה וְרוּחַ הַבְּהֵמָה הַיּוֹרֶדֶת הִיא לְמַטָּה לָאָרֶץ. מִי יוֹדֵעַ בְּאִינּוּן טִפְּשָׁאֵי, דְּלָא יַדְעֵי בִּיקָרָא דְּמַלְכָּא עִלָּאָה, וְלָא מִסְתַּכְּלֵי בְּאוֹרַיְיתָא, רוּחַ בְּנֵי הָאָדָם הָעוֹלָה, הִיא לְמַעְלָה, לַאֲתָר עִלָּאָה, לַאֲתָר יְקָר, לַאֲתָר קַדִּישָׁא, וּלְאִתְּזְנָא מִנְּהִירוּ עִלָּאָה, מִנְּהִירוּ דְּמַלְכָּא קַדִּישָׁא, לְמֶהֱוֵי צְרוֹרָא בִּצְרוֹרָא דְּחַיֵּי, וְאִשְׁתְּכָחַת קַמֵּי מַלְכָּא קַדִּישָׁא עוֹלָה תְּמִימָה וְדָא הוּא הָעוֹלָה הִיא לְמַעְלָה.

And what did Solomon respond to them? This FOLLOWS in the next verse and says: "Who knows whether the spirit of man goes upwards, and the spirit of the beast goes downwards to the earth" (Ibid. 21). "Who knows" these foolish who are not cognizant in the reverence of the High King and do not look into the Torah. "The spirit of man goes upwards," MEANING to a higher place, to a precious place, to a holy place. It goes upward to be sustained by the supernal light, by the light of the Holy King, to be bound in the bundle of life and to be in the presence of the Holy King as a pure burnt offering (Heb. olah). That is the meaning of "goes upwards (Heb. olah)."

chanoch adds: There is much to contemplate in these three verses including why are they presented om that order. The human being has to become an offering to HaShem and were does the beast go? If the beast is an ignoramus who thinks that the world is based on chance. Then he lives on chance because that is his consciousness. Can you think about other possible meanings to these three verses?

Pasook 24. from the Zohar Commentary on Parasha Shlach Lecha

וְרוּחַ הַבְּהֵמָה הַיּוֹרֶדֶת הִיא לְמַטָּה לָאָרֶץ, וְלַאו לְהַהוּא אֲתָר דְהַוָה כָּל ב"נ, דִּכְתִּיב בֵּיהּ בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת הָאָדָם, וּכְתִיב נֵר יְיָ' נִשְׁמַת אָדָם. הֵיךְ אַמְרֵי אִינּוּן טִפְּשָׁאֵי דְּלָאו מִבְּנֵי מְהֵימְנוּתָא, וְרוּחַ אֶחָד לַכֹּל, תִּיפַּח רוּחֵיהוֹן, עָלַיְיהוּ כְּתִיב, יִהְיוּ כְּמוֹץ לִפְנֵי רוּחַ וּמַלְאַךְ יְיָ' דּוֹחָה. אִלֵּין יִשְׁתַּאֲרוּן בַּגֵיהִנָּם, לְאִינּוּן דַּרְגִּין תַּתָּאִין, וְלָא יִסְתַּלְּקוּן לְדָרֵי דָּרִין. עָלַיְיהוּ כְּתִיב יִתַּמּוּ חַטָּאִים מִן הָאָרֶץ וּרְשָׁעִים עוֹד אֵינָם בָּרֲכִי נַפְשִׁי אֶת יְיָ' הַלְלוּיָהּ. אָתוּ רִבִּי חִזְקִיָּה וְרִבִּי יֵיסָא, וְנַשְׁקוּ רֵישֵׁיהּ, אָמְרוּ וּמַה כָּל כַּךְ הֲוָה עִמָּךְ וְלָא יְדַעְנָא, זַכָּאָה הַאי שַׁעֲתָא דְּאַעְרַעְנָא בָּךְ.

"And the spirit of the beast goes downwards to the earth": It is not to the same place designated for all the humans, about whom it is written: "For in the image of Elohim made He man" (Beresheet 9:6), and: "The soul of man is the candle of Hashem" (Mishlei 20:27). How could these fools, those who are not of the Faithful, say, "They have all one breath" (Kohelet 3:19)? Let them breathe their last. About them, it is written: "Let them be as chaff before the wind; the angel of Hashem thrusting them" (Tehilim 35:5). They shall remain in Gehenom, in its lower levels, and shall not ascend from there for generations to come. About them, it is written: "They will be consumed out of the earth, and the wicked will be no more. Bless you Hashem, O my soul, Haleluyah" (Tehilim 104:35). Rabbi Chizkiyah and Rabbi Yesa approached and kissed his head. They said: there is so much in you, yet we did not know. Happy is this time that we have met with you.

chanoch adds: Why is the effect of living on the basis of chance so damaging that one must stay in the lower levels of Gehinom for generations to come? Because their words impact other people and they cause other people to follow their perceptions of "wisdom". Thus all the light that they (the ones who followed the "beast") could have produced by studying Torah is considered like darkness that they have to experience in order to balance the effect of their mistake and influence on the other people.

Pasook 25. from the Zohar Commentary on Parasha Shlach Lecha

תּוּ אָמַר, וְכִי עַל דָּא בִּלְחוֹדוֹי תָּוָּה שְׁלֹמֹה, וְהָא בַּאֲתָר אַחֲרָא אָמַר כְּגַוְונָא דָּא, פָּתַח וְאָמַר, זֶה רָע בְּכָל אֲשֶׁר נַעֲשָׂה תַּחַת הַשֶּׁמֶשׁ. זֶה רָע וַדַּאי. מַאי זֶה רָע. דָּא הוּא מַאן דְּאוֹשִׁיד זַרְעָא בְּרֵיקָנַיָּא, וְחָבִיל אוֹרְחוֹי, בְּגִין דְּהַאי לָאו מָדוֹרֵיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא, וְלָא יְהֵא לֵיהּ חוּלָקָא בְּעָלְמָא דְּאָתֵי. הה"ד כִּי לֹא אֵל חָפֵץ רֶשַׁע אָתָּה לֹא יְגוּרְךָ רָע. עַל דָּא אָמַר, זֶה רָע, דְּלָא יְהֵא לֵיהּ מָדוֹרָא לְעֵילָּא. כִּי מִקְרָא אֶחָד לַכֹּל וְגַם לֵב בְּנֵי הָאָדָם מָלֵא רָע וְהוֹלֵלוֹת בִּלְבָבָם. בְּחַיֵּיהֶם שְׁטּוּתָא תָּקִיעַ בְּלִבַּיְיהוּ, וְאִינּוּן מְחוּסְרֵי מְהֵימְנוּתָא, וְלֵית לוֹן חוּלָקָא בְּקוּדְשָׁא בְּרִיךְ הוּא, וּבְאִינּוּן בְּנֵי מְהֵימְנוּתָא, לָאו בְּעָלְמָא דֵּין, וְלָא בְּעָלְמָא דְּאָתֵי, הה"ד וְאַחֲרָיו אֶל הַמֵּתִים.

Furthermore, he said: Did Solomon wonder about this alone? We find him saying something similar on another occasion. He opened the discussion with the verse: "This is an evil in all things that are done under the sun" (Kohelet 9:3). "This is an evil": Certainly, what is evil? That is one who spills his seed in vain and destroys his path, since he does not reside with the Holy One, blessed be He, and will not have a part in the World to Come. This is what is written: "For you are not an El that has pleasure in wickedness: nor shall evil dwell with You" (Tehilim 5:5). About this, he said, "This is an evil," for he will have no dwelling above, "that there is one event to all: yea, also the heart of the sons of men is full of evil, and madness is in their heart" (Kohelet 9:3). While they live, foolishness is stuck in their heart. They are lacking faith and have no part in the Holy One, blessed be He, or in these faithful ones, not in this world and not in the World to Come, as is written: "And after that they go to the dead" (Ibid.).

chanoch adds: We need to learn this Pasook and its message in light of the Kabbalistic definition of evil which is the desire to receive for oneself alone. That is what this Pasook is relating to us and teaching us.

Pasook 26. from the Zohar Commentary on Parasha Shlach Lecha

ת"ח, קוּדְשָׁא בְּרִיךְ הוּא אַזְהַר לִבְנֵי עָלְמָא וְאָמַר, וּבָחַרְתָּ בַּחַיִּים לְמַעַן תִּחְיֶה, וְחַיִּין דְּהַהוּא עָלְמָא נִינְהוּ. אִינּוּן חַיָּיבִין מְחוּסְרֵי מְהֵימְנוּתָא מַאי קָא אַמְרֵי. כִּי מִי אֲשֶׁר יִבְחַר וְגוֹ'. אע"ג דְּיִבְחַר בַּר נָשׁ בְּהַהוּא עָלְמָא כְּמָה דְּאָמַר, לָאו הוּא כְּלוּם, דְּהָא מְסִירָא דָּא בִּידָנָא, אֶל כָּל הַחַיִּים יֵשׁ בִּטָּחוֹן, וּמְסִירָא דָּא בִּידַיְיהוּ, כִּי לְכֶלֶב חַי הוּא טוֹב מִן הָאַרְיֵה הַמֵּת. הֵיךְ יְהֵא לָן חַיִּין בְּהַהוּא עָלְמָא. וע"ד זֶה רָע וַדַּאי, דְּלָא יְדוּרוּן בְּמַלְכָּא עִלָּאָה, וְלָא יְהֵא לוֹן חוּלָקָא בֵּיהּ. ואע"ג דְּכָל הָנֵי קְרָאֵי תִּשְׁכַּח סְמִיכִין חַבְרַיָּיא בְּמִלִּין אַחֲרָנִין, אֲבָל וַדַּאי שְׁלֹמֹה קָא אָתָא לְגַלָּאָה עַל אִינּוּן חַיָּיבִין מְחוּסְרֵי מְהֵימְנוּתָא, דְּלֵית לוֹן חוּלָקָא בְּקוּדְשָׁא בְּרִיךְ הוּא בְּעָלְמָא דֵּין וּבְעָלְמָא דְּאָתֵי.

Come and see that the Holy One, blessed be He, warns the people and says, "Therefore choose life, that both you and your seed may live" (Devarim 30:19). That is the life of that world. And these wicked who lack Faith, what do they say? "For to him that is joined (choose) TO ALL THE LIVING THERE IS HOPE" (Kohelet 9:4). Although the man will choose that world, as he says, it means nothing, as we have this tradition handed to us. "To all the living there is hope," MEANING THE LIFE IN THIS WORLD. They have that tradition handed to them, "for a living dog is better than a dead lion" (Ibid.). How can we have life in that world? Therefore, "this is an evil" and certainly they will not dwell by the King up high and will have no part in Him. And although you could find other supports to the friends, NAMELY INTERPRETATIONS, for all these verses, yet most certainly Solomon came to reveal to the wicked lacking Faith that they have no part in the Holy One, blessed be He, not in this world nor in the World to Come.

chanoch adds: Remember the teachings of reincarnation. When some parts of the soul make their correction while other parts do not who will resurredt in the second body is up for grabs. This is the meaning of this Zohar.

Pasook 27. from the Zohar Commentary on Parasha Shlach Lecha

אָ"ל, תִּבְעֵי דְּנִתְחַבָּר בַּהֲדָךְ וְתֵזִיל בַּהֲדָן. אָמַר לְהוּ, אִי עֲבִידְנָא הָכִי, אוֹרַיְיתָא יִקְרֵי עָלַי כְּסִיל, וְלֹא עוֹד אֶלָּא דְּאִתְחָיַיבְנָא בְּנַפְשָׁאי. אָמְרוּ לֵיהּ לָמָּה. אָמַר לוֹן דְּהָא שְׁלִיחָא אֲנָא, וְשַׁדְרוּ לִי בִּשְׁלִיחוּתָא, וּשְׁלֹמֹה מַלְכָּא אָמַר, מְקַצֶּה רַגְלַיִם חָמָס שׁוֹתֶה שׁוֹלֵחַ דְּבָרִים בְּיַד כְּסִיל. ת"ח, מְרַגְּלִים עַל דְּלָא אִשְׁתְּכָחוּ בְּנֵי מְהֵימְנוּתָא וּשְׁלוּחֵי מְהֵימְנוּתָא, אִתְחָיָיבוּ בְּנַפְשַׁיְיהוּ בְּעָלְמָא דֵּין וּבְעָלְמָא דְּאָתֵי. נָשַׁק לוֹן, וְאָזַל לֵיהּ.

They said to him: Would you like us to join you so that you will go with us? He replied to them: If I do this, the Torah calls me a fool and not only that, I would be risking my life. They asked him why. He replied to them: Since I am a messenger sent on a mission, and King Solomon said, "He that sends a message by the hand of the fool cuts off his own feet, and drinks in damage" (Mishlei 26:6). Come and see: The spies, because they were found to be unfaithful and untrustworthy messengers, risked their lives in this world and the World to Come. He kissed them and left.

chanoch adds: There are a lot of items to learn from this Pasook. Especially related to being a messenger which means being an Angel. What have you learned from the above Pasook 27?

Pasook 28. from the Zohar Commentary on Parasha Shlach Lecha

אַזְלוּ רִבִּי חִזְקִיָּה וְר' יֵיסָא, עַד דַּהֲווֹ אָזְלוּ פָּגְעוּ בְּאִינּוּן בְּנֵי נָשָׁא. שָׁאִילוּ ר' חִזְקִיָּה וְרִבִּי יֵיסָא עָלֵיהּ, אָמְרוּ מַה שְׁמֵיהּ דְּהַהוּא ב"נ. אָמְרוּ, ר' חַגַּי הוּא, וְחַבְרָא דְּבֵין חַבְרַיָּיא הוּא, וְשַׁדְרוּ לֵיהּ חַבְרַיָּיא דְּבָבֶל, לְמִנְדַּע מִלִּין מֵר' שִׁמְעוֹן בֶּן יוֹחָאי וּשְׁאַר חַבְרַיָּיא. א"ר יֵיסָא, וַדַּאי דָּא הוּא ר' חַגַּי, דְּכָל יוֹמוֹי לָא בָּעָא לְאַחֲזָאָה גַּרְמֵיהּ בְּמַה דְּיָדַע, וְעַל דָּא אָמַר לָן דְּהָא בְּרֵיהּ זָכָה לֵיהּ בְּאוֹרַיְיתָא, בְּגִין דְּאָמַר קְרָא, רָאִיתָ אִישׁ חָכָם בְּעֵינָיו תִּקְוָה לִכְסִיל מִמֶּנּוּ. וַדַּאי שְׁלִיחָא מְהֵימָנָא אִיהוּ, וְזַכָּאָה אִיהוּ מַאן דְּשָׁדַר מִלּוֹי בִּידָא דִּשְׁלִיחָא מְהֵימָנָא.

Rabbi Chizkiyah and Rabbi Yesa continued traveling along. As they went, they met some people. Rabbi Chizkiyah and Rabbi Yesa asked about him. They said: What is the name of that person? They replied: That is Rabbi Chagai and he is a friend among the friends. The friends sent him from Babylon to find out about things from Rabbi Shimon bar Yochai and the rest of the friends. Rabbi Yesa said: That must be the Rabbi Chagai who all his life did not wish to show off what he knows and, therefore, he told us that his son has merited the gain of his Torah knowledge. Since he said: "See you a man wise in his own eyes? There is more hope of a fool than of him" (Mishlei 26:12). He most certainly is a faithful messenger and praised is he who dispatches his matters by the hand of a faithful messenger.

chanoch adds: There is a difference between one who reveals his wisdom and tells you it comes from another and one who reveals his wisdom and attributes it to himself. That is one of the reasons that people need to realize in this generation that most items of wisdom needs to be taught quoting the sage who originally revealed it. We need to search for this online and only if we can not find an original source reveal the wisdom as our own opinion so people will adjust and contemplate for themselves to see if it is truly wisdom or something corrupted by the Satan.

Pasook 29. from the Zohar Commentary on the Parasha Shlach Lecha

ת"ח, אֱלִיעֶזֶר עֶבֶד אַבְרָהָם מִבְּנֵי כְּנַעַן הֲוָה, כד"א, כְּנַעַן בְּיָדוֹ מֹאזְנֵי מִרְמָה. וּכְנַעַן כְּתִיב עָלֵיהּ, אָרוּר כְּנָעַן עֶבֶד עֲבָדִים יִהְיֶה לְאֶחָיו. וּבְגִין דַּהֲוָה שְׁלִיחָא מְהֵימָנָא, מַה כְּתִיב בֵּיהּ. בֹּא בְּרוּךְ יְיָ'. בְּרוּךְ יְיָ' מַמָּשׁ. וְעַל דָּא אַכְתִּיב הָכִי בְּאוֹרַיְיתָא, בְּגִין דְּנָפַק מֵהַהִיא קְלָלָה, וְאִתְבְּרַךְ. וְלָא דַּי לֵיהּ דְּנָפִיק מִנָּהּ, אֶלָּא דְּאִתְבְּרַך בִּשְׁמֵיהּ דְקוּדְשָׁא בְּרִיךְ הוּא. וְאוֹלִיפְנָא דְּאָתָא מַלְאָךְ, וְאָעִיל מִלָּה דָּא בְּפוּמֵיהּ דְּלָבָן.

Come and see that Eliezer, the servant of Abraham, was from the children of Canaan, as is written: "As for the merchant (Heb. knaan), the balances of deceit are in his hands" (Hoshea 12:8). About Canaan, it is written: "Cursed be Canaan; a servant of servants shall he be to his brethren" (Beresheet 9:25). Because Eliezer was a faithful messenger, it is written about him: "Come in, you blessed of Hashem" (Beresheet 24:31), really blessed of Hashem. Therefore, it is written so in the Torah since he has emerged from the curse OF CANAAN, and became blessed. He was not only excluded FROM THE CURSE, but he was also blessed it the name of the Holy One, blessed be He. And I learned that an angel came and inserted this – THAT HE SHOULD CALL HIM "BLESSED OF HASHEM" – into the mouth of Laban.

chanoch adds: Why did Eliezer elevate from the Curse of Caanan? By being a faithful messenger. When we consider that people in the first 7000 year period received their Tikune became the souls of Stars and Planets we will realize what it means to be a faithful messenger.