Zohar Vayelech Section 2 - Moshe is the Sun and Joshua is the Moon

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Zohar Vayelech Section 2 - Moshe is the Sun and Joshua is the Moon


Rabbi Chizkiyah tells us how the people were led by the sun itself, Zeir Anpin, during Moses' lifetime, but after his death they were led by the moon, Malchut, as the moon was the aspect of Joshua. Next the topic turns to the difficulty of matching people with those who are the other half of their spirits, since sometimes they are not incarnated at the same time. If a husband who is not a woman's true counterpart has behaved immorally, he is gathered up so that the counterpart can come and marry her. Rabbi Eleazar wonders why the man has to die, and why they cannot just separate. The answer is that the death saves the man from seeing his wife belong to another. This is compared to Saul's kingship which happened because David's time for kingship had not yet come. When David was ready, Saul was gathered up for his iniquities so that he would not have to see his servant ruling over him. This is also why Moses died when the rule of the moon, Joshua, arrived; the moon could not rule as long as the sun was around. The question is asked why, when Moses was about to die, many instructions were given by God to him rather than to Joshua. We learn that even after Moses' departure he would still exist to illuminate God's messages for Joshua, just as the sun in hiding illuminates the moon.

Pasook 5 from the Zohar Sulam Commentary on the Parasha Vayelech

כְּתִיב אִם אֵין פָּנֶיךָ הוֹלְכִים אַל תַּעֲלֵנוּ מִזֶּה וּבַמֶּה יִוָּדַע אֵפוֹא וְגוֹ', הָכִי אוֹלִיפְנָא, כֵּיוָן דְּאָמַר קוּדְשָׁא בְּרִיךְ הוּא לְמֺשֶׁה הִנֵּה מַלְאָכִי יֵלֵךְ לְפָנֶיךָ, אָמַר מֺשֶׁה, וּמַה קַסְטִיפָא דְּשִׁמְשָׁא דְּיִתְכְּנִישׁ, וְיַדְבַּר סִיהֲרָא, גּוּפָא דְּסִיהֲרָא לָא בָּעֵינָא. אִם אֵין פָּנֶיךָ הוֹלְכִים, גּוּפָא דְּשִׁמְשָׁא בָּעֵינָא, וְלָאו דְּסִיהֲרָא. כְּדֵין גּוּפָא דְּשִׁמְשָׁא אִתְנְהִיר, וְאִתְעָבֵיד מֺשֶׁה, כְּגַוְונָא דְּגוּפָא דְּשִׁמְשָׁא קַמַּיְיהוּ דְּיִשְׂרָאֵל. כֵּיוָן דְּאִתְכְּנִישׁ מֺשֶׁה, אִתְכְּנִישׁ שִׁמְשָׁא, וְאִתְנְהִיר סִיהֲרָא, וַהֲוָה יְהוֹשֻׁעַ מִשְׁתַּמֵּשׁ לִנְהוֹרָא דְּסִיהֲרָא. וַוי לְהַהוּא כִּסּוּפָא.

It is written, "If Your presence go not with me, carry us not up from here. For in what shall it be known..." (Shemot 33:15-16). We have learned that when the Holy One, blessed be He, said to Moses, 'Behold My angel to walk before you', Moses said, And why is it that the guidance of the sun shall be gathered, WHICH IS THE GUIDANCE OF ZEIR ANPIN, and the moon shall guide. I do not want the body of the moon, THE GUIDANCE OF MALCHUT CALLED AN ANGEL. AND HE SAID TO ZEIR ANPIN, "If Your presence go not with me, CARRY US NOT UP FROM HERE." I want neither the body of the sun, WHICH IS ZEIR ANPIN, nor the moon, WHICH IS MALCHUT. Then the body of the sun shone, and Moses became as the body of the sun before Yisrael. When Moses was gathered, the sun was gathered and the moon shone, which is Joshua ministering to the light of the moon. Woe to that shame.

chanoch's Commentary

Why is the fact that Moshe did not enter the Land of Israel considered a shameful action upon all of Israel as this Pasook says? It is because Moshe did not enter the Land due to the lack of the People being ready to enter. In Moshe's generation some of the people were ready yet not everyone was ready. This was a lack within every one since Moshe wanted to enter which indicated his desire was partially completed. The leader is a reflection of the desires of the people he represents. If Moshe wanted then there was people ready to enter but others did not grow with them and that meant that the people who were ready did not assist the people who were not ready. This is still true today.

Pasook 6 from the Zohar Sulam Commentary on the Parasha Vayelech

וַיֺּאמֶר אֲלֵיהֶם בֶּן מֵאָה וְעֶשְׂרִים שָׁנָה וְגוֹ'. הַיְינוּ דא"ר אֶלְעָזָר, אַרְבְּעִין שְׁנִין נָהִיר שִׁמְשָׁא לוֹן לְיִשְׂרָאֵל, וְאִתְכְּנִישׁ לְסוֹף אַרְבְּעִין שְׁנִין, וְנָהִיר סִיהֲרָא. אר"ש וַדַּאי הָכִי הוּא, הַיְינוּ דִּכְתִּיב וְיֵשׁ נִסְפֶּה בְּלֺֹא מִשְׁפָּט וְהָא אַתְעֲרוּ חַבְרַיָּיא. וַאֲנָן נוֹקִים לֵיהּ לַקְּרָא, אֲבָל עַל מַה דְּאַתְעֲרוּ חַבְרַיָּיא כֺּלָּא הוּא אִצְטְרִיךְ לְעָלְמָא, לְתוֹעַלְתָּא דב"נ, דְּיִתְכְּנַשׁ עַד לָא מָטוּן יוֹמוֹי.

"And he said to them, I am a hundred and twenty years old..." (Devarim 31:2). It is as Rabbi Elazar said that the sun shone on Yisrael for forty years and was gathered at the end of forty years and then the moon shone. HE THEREFORE SAID, "I CAN NO MORE GO OUT AND COME IN" (IBID.), BECAUSE THE TIME HAS COME FOR THE MOON TO RULE, WHICH IS THE ASPECT OF JOSHUA. Rabbi Shimon said, surely it is thus, as written, "but sometimes ruin comes for want of judgment" (Mishlei 13:23), which the friends have already explained, and we shall expound on this verse. But in relation to what the friends have said, everything is needed in the world for the good of man, who will be gone before his time, THAT IS, THAT HE IS RUINED WITHOUT JUDGMENT, AS SHALL BE EXPLAINED.

chanoch's Commentary

Why does Moshe say i can no longer go out and then come in. Would it be more appropriate to say i can not go in and then come out? It is because Moshe is teaching us about astral travel. In Astral travel we go out first then we return. When someone does not return one's soul stays in the upper worlds. It is an important thing that Moshe is hinting to us. We need to learn to astral travel and always be able to go out and return. Then we can remain a servant / son of HaShem.

Pasook 7 from the Zohar Sulam Commentary on the Parasha Vayelech

ת"ח, וְהָא אִתְּמַר, דְּכָל רוּחִין דְּנָפְקִין מִלְּעֵילָּא, דְּכַר וְנוּקְבָּא נַפְקֵי, וּמִתְפָּרְשָׁן. וּלְזִמְנִין תִּפּוּק נִשְׁמְתָא דְּנוּקְבָּא, עַד לָא נַפְקַת דְּכַר, דְּהוּא בַּר זוּגָהּ. וְכָל זִמְנִין דִּדְכוּרָא לָא מָטָא זִמְנֵיהּ לְאִזְדַּוְּוגָא בַּהֲדֵי נוּקְבֵיהּ, וְאָתֵי אַחֲרָא וְאִתְנְסִיב בַּהֲדָהּ, כֵּיוָן דְּמָטָא זִמְנָא דְּהַאי לְאִזְדַּוְּוגָא, כַּד אִתְּעַר צֶדֶק בְּעָלְמָא, לְמִפְקַד עַל חוֹבֵי עָלְמָא, כָּנִישׁ לֵיהּ לְהַאי אַחֲרָא, דַּהֲוָה נָסִיב בַּהֲדָהּ, וְאָתֵי אַחֲרָא וְנָטִיל לָהּ. וְעַל דָּא קָשִׁין זִוּוּגִין קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא.

Come and see, we learned that all spirits that emerge from above come out male and female, and separate WHEN THEY COME INTO THE WORLD TO BE CLOTHED IN BODIES. At times the female soul will emerge into the world before THE SOUL OF the male has come out, who is her mate. Whenever it is not the time of the man to join his woman and another came, WHO IS NOT HER MATE, and married her, then when his, HER SOULMATE'S, time comes to unite with her, righteousness, WHICH IS THE ATTRIBUTE OF JUDGMENT, is awakened in the world to punish for the iniquities of the world. It gathers that man who married her, THAT IS, IT TAKES HIS SOUL SO HE DIES, and the other comes, WHO IS HER MATE, and marries her. This is why matching couples is difficult for the Holy One, blessed be He, LIKE THE SPLITTING OF THE RED SEA.

chanoch's Commentary

I have commented upon this in other times and pasukim and classes. Nothing is difficult for HaShem so whey is this aspect referred to as being difficult for HaShem. It is because just like the essence of teh splitting of the Yam Suf created joy it also manifested suffering. This is due to the consciousness of people. People may not be ready and other people are ready. Ultimately if something negative happens to someone they need to perceive it as positive - a good thing. When everyone is capable of this then the perceptions will always be the same and nothing will be perceived as difficult for HaShem

Pasook 8 from the Zohar Sulam Commentary on the Parasha Vayelech

וְכָל דָּא בְּגִין דְּסָרַח דְּכוּרָא עוֹבָדוֹי, ואע"ג דְּלָא סָרַח כ"כ עוֹבָדוֹי בַּחֲטָאֵיהּ, אִתְכְּנִישׁ בְּהַהוּא זִמְנָא, עַד לָא מָטוּן יוֹמוֹי, דְּלָא עָבֵיד הָכִי בַּמִּשְׁפָּט וְעָלֵיהּ כְּתִיב, וְיֵשׁ נִסְפֶּה בְּלֺֹא מִשְׁפָּט. וְאָעְרַע בֵּיהּ דִּינָא דְּצֶדֶק בְּחוֹבוֹי. בְּגִין דְּמָטָא זִמְנֵיהּ דְּאַחֲרָא, וְנָסִיב לָהּ, דְּהָא דִּידֵיהּ הִיא.

This is true if the man, WHO IS NOT HER MATE, sinned in his actions, THAT HE IS TAKEN OUT OF THE WORLD WHEN THE TIME HAS COME FOR HER MATE TO MARRY HER. Even if he did not sin much TO BE SENTENCED TO DEATH, NEVERTHELESS he dies then before his time comes TO DIE and it is not done so ACCORDING TO judgment. Of him it is written, "but sometimes ruin comes for want of judgment." The Judgments of righteousness, WHICH IS MALCHUT OF THE ATTRIBUTE OF JUDGMENT, contact him because of his sins, because the time of the other, HER MATE, has come to marry her, because she is his, EVEN THOUGH ACCORDING TO JUDGMENT HE DOES NOT DESERVE DEATH.

chanoch's Commentary

After reading this do you ever wonder why people at a Shivah do not say this to comfort the bereaved? Of course the bereaved are feeling a pain and do not want to be reminded that their personal desires cause their mate to die. It is not a comfort to say this yet it is the truth. It is important that people feel the pain of the bereaved in order to bring comfort to the bereaved.

Pasook 9 from the Zohar Sulam Commentary on the Parasha Vayelech

א"ל ר"א, וַאֲמָאי, יַפְרִישׁ לוֹן קוּדְשָׁא בְּרִיךְ הוּא, וְיֵיתֵי אַחֲרָא וְיָהִיב לֵיהּ. אָמַר לֵיהּ דָּא הוּא תּוֹעַלְתָּא דְּבַר נָשׁ, וְטִיבוּ דְּעָבֵיד עִמֵּיהּ, דְּלָא יֶחֱמֵי אִתְּתֵיהּ בִּידָא אַחֲרָא. ות"ח, אִי הַאי לָא כַּשְׁרָן עוֹבָדוֹי, אע"ג דְּדִילֵיהּ הִיא הַהִיא אִתְּתָא, לָא אִתְדְּחֵי הַאי אַחֲרָא מִקַּמֵּיהּ.

Rabbi Elazar said to him, and why DOES HE DIE? Let the Holy One, blessed be He, separate them from each other and let him WHO IS HER MATE come and marry her. He said to him, it is for the good of man, and He does kindly by him, so he will not see his wife under someone else's authority. Come and see, if he, HER MATE, is not of fitting deeds, then even if the woman is his, NEVERTHELESS the other is not rejected, WHO IS NOT HER MATE, from before him.

chanoch's Commentary

This Pasook is telling us that HaShem is showing Mercy / Judgment to both men. One to provide his soul mate - that is justice. The other to avoid having to see his "true" love with another man. This is Mercy. What is the justice for the female. We all think that the justice for the female is being with her true soul mate. Yet the perfect Kabbalistic Marriage is the "taming of the shrew". Yet this only applies to one who is not her true soul mate but a relationship based on improving his and her spiritual levels. A true soul mate will have a happier marriage than the one she considers her true soul mate. It is hard for people to understand the worlds from the level of the spiritual courts / Yeshivot.

Pasook 10 from the Zohar Sulam Commentary on the Parasha Vayelech

ת"ח, שָׁאוּל מַלְכָּא נָטַל מָלְכוּ. בְּגִין דְּעַד לָא מָטָא זִמְנֵיהּ דְּדָוִד לְהַאי. דְּהָא מָלְכוּ הֲוָה וַדַּאי דְּדָוִד, וְאָתָא שָׁאוּל וְנָטִיל לֵיהּ. כֵּיוָן דְּמָטָא זִמְנֵיהּ דְּדָוִד לְמֵירַת דִּילֵיהּ, כְּדֵין אִתְּעַר צֶדֶק וְכָנִישׁ לֵיהּ לְשָׁאוּל בְּחוֹבוֹי, וְאִתְדְחֵי מִקַּמֵּי דָּוִד, וְאָתָא דָּוִד וְנָטַל דִּילֵיהּ.

Come and see, King Saul took the kingship because although the kingship was David's the time of David had not yet come for it. THEREFORE when David's time had come to inherit his own, righteousness awoke and gathered Saul in his sins, and he was pushed aside before David. And David came and took what was his.

chanoch's Commentary

Why did HaShem allow Saul to take the Kingship? Why was David not yet ready? Have your considered that King Saul is the Mashiach Ben Joseph? Where do you think the idea of two Mashiachs come from. One is external and one is internal.

Pasook 11 from the Zohar Sulam Commentary on the Parasha Vayelech

וַאֲמַאי לָא אַעְדֵּי קוּדְשָׁא בְּרִיךְ הוּא לְשָׁאוּל מִמַלְכוּ, וְלָא יְמוּת. אֶלָּא טִיבוּ עָבֵד קוּדְשָׁא בְּרִיךְ הוּא עִמֵּיהּ, דְּכָנִישׁ לֵיהּ בְּמַלְכוּתָא, וְלָא יֶחֱמֵי עַבְדֵּיהּ שַׁלִּיט עָלֵיהּ, וְנָטִיל מַה דַּהֲוָה דִּילֵיהּ בְּקַדְמֵיתָא. כַּךְ הַאי. בג"כ, בָּעֵי ב"נ לְמִבָּעֵי רַחֲמֵי קָמֵי קוּדְשָׁא בְּרִיךְ הוּא, כַּד אִזְדְּוַּוג, דְּלָא יִתְדְּחֵי מִקַּמֵּי אַחֲרָא.

Why did the Holy One, blessed be He, not take away the kingship from Saul TO GIVE IT TO DAVID, so he would not HAVE TO die? AND HE ANSWERS, the Holy One, blessed be He, did kindness with him by gathering his soul while he was still reigning, so he would not see his servant ruling over him and taking what had been his. It is so THAT HE MARRIED HIS NEIGHBOR'S MATE, AND THE TIME HAS COME FOR HIS NEIGHBOR TO MARRY HER, HE GATHERS HIS SOUL AND THEN MARRIES THE WOMAN TO HER MATE, SO HE WILL NOT SEE HIS WIFE IN ANOTHER AUTHORITY. This is why man has to beg for mercy from the Holy One, blessed be He, when he marries, that he will not be pushed aside before another.

chanoch's Commentary

chanoch's Commentary on this Pasook is not yet.

Pasook 12 from the Zohar Sulam Commentary on the Parasha Vayelech

כְּתִיב, וַיֺאמֶר יְיָ' אֵלַי רַב לָךְ אַל תּוֹסֶף דַּבֵּר אֵלַי וְגוֹ' וְהָא אוֹקִימְנָא, אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא לְמֺשֶׁה מֺשֶׁה, תִּבְעֵי לְאַחְדְּשָׁא עָלְמָא, חָמֵית מִן יוֹמָךְ שִׁמְשָׁא פָּלַח לְסִיהֲרָא. חָמֵית מִן יוֹמָךְ דְּיִשְׁלוֹט סִיהֲרָא בְּעוֹד דְּשִׁמְשָׁא קַיְּימָא. אֶלָּא הֵן קָרְבוּ יָמֶיךָ לָמוּת קְרָא אֶת יְהוֹשֻׁעַ, יִתְכְּנִישׁ שִׁמְשָׁא, וְיִשְׁלוֹט סִיהֲרָא. וְלֺֹא עוֹד, אֶלָּא אִי אַנְתְּ תֵּיעוּל לְאַרְעָא, יִתְכְּנִישׁ סִיהֲרָא מִקַּמָּךְ, וְלָא יִשְׁלוֹט. וַדַּאי שׁוּלְטָנוּתָא דְּסִיהֲרָא מָטָא, וְלָא תִּשְׁלוֹט בְּעוֹד דְּאַנְתְּ קַיְּימָא בְּעָלְמָא.

It is written, "and Hashem said to me, Let it suffice you; speak no more to Me of this matter…" (Devarim 3:26). We explained that the Holy One, blessed be He, said to Moses, 'Moses, you want the world to change. Have you ever seen in your days that the sun will serve the moon? Have you ever seen in your days that the moon will rule while the sun is present? But, "Behold, your days approach that you must die. Call Joshua" (Devarim 31:14). Let the sun be gathered and the moon reign. Moreover, if you enter the land, the moon shall be gathered for you and will not be able to rule. Surely the dominion of the moon is come, WHICH IS JOSHUA, but it cannot rule as long as you are in the world.'

chanoch's Commentary

chanoch's Commentary on this Pasook is not yet.

Pasook 13 from the Zohar Sulam Commentary on the Parasha Vayelech

קְרָא אֶת יְהוֹשֻׁעַ וְגוֹ'. וּמַאי קָאָמַר הִנְּךָ שׁוֹכֵב עִם אֲבוֹתֶיךָ וְקָם הָעָם הַזֶּה וְגוֹ'. וְלָא אַשְׁכַּחְנָא, דְּפָקִיד קוּדְשָׁא בְּרִיךְ הוּא לִיהוֹשֻׁעַ, אֶלָּא לְמֺשֶׁה, דא"ל לְמֺשֶׁה כָּל הַאי, דִּכְתִּיב וַעֲזָבַנִי וְהֵפֵר אֶת בְּרִיתִי, וְחָרָה אַפִּי בוֹ בַיוֹם הַהוּא. וְעַתָּה כִּתְבוּ לָכֶם אֶת הַשִּׁירָה הַזֺּאת וְלַמְּדָהּ אֶת בְּנֵי יִשְׂרָאֵל שִׂימָהּ בְּפִיהֶם, אִי הָכִי מַהוּ וַאֲצַוֶּנּוּ.

"Call Joshua, AND PRESENT YOURSELVES IN THE TENT OF MEETING, THAT I MAY GIVE HIM A CHARGE…" (Ibid.). What about His words, "Behold, you shall sleep with your fathers; and this people will rise up…" (Ibid. 16). We never found the Holy One, blessed be He, giving charge to Joshua but to Moses, as He said all that to Moses, as written, "and will forsake Me, and break My covenant…Then My anger will burn against them on that day" (Ibid. 16-17), "Now therefore write this poem for yourselves, and teach it to the children of Yisrael. Put it in their mouths" (Ibid. 19). ALL THIS WAS SAID TO MOSES. In that case what is meant by, "that I may give him a charge," SEEING THAT HE CHARGED HIM WITH NOTHING?

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Pasook 14 from the Zohar Sulam Commentary on the Parasha Vayelech

אֶלָּא קְרָא אָמַר, הִנְּךָ שׁוֹכֵב עִם אֲבוֹתֶיךָ, אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא לְמֺשֶׁה, אע"ג דְּאַנְתְּ תִּשְׁכּוֹב עִם אֲבָהֲתָךְ, הָא אַנְתְּ קַיְּימָא תָּדִיר לְאַנְהֲרָא לְסִיהֲרָא. כְּמָה דְּשִׁמְשָׁא, דאע"ג דְּאִתְכְּנִישׁ, לָא אִתְכְּנִישׁ אֶלָּא לְאַנְהֲרָא לְסִיהֲרָא. וּכְדֵין אַנְהִיר לְסִיהֲרָא, כַּד אִתְכְּנִישׁ. וְעַל דָּא, הִנְּךָ שׁוֹכֵב לְאַנְהֲרָא, וְדָא הוּא וַאֲצַוֶּנּוּ. וּכְדֵין אִתְבְּשַׂר יְהוֹשֻׁעַ לְאִתְנַהֲרָא, וְעַל דָּא כְּתִיב, הִנְּךָ שׁוֹכֵב עִם אֲבוֹתֶיךָ, לְאַנְהֲרָא לִיהוֹשֻׁעַ, וְדָא הוּא וְצַו אֶת יְהוֹשֻׁעַ וְחַזְּקֵהוּ. וְצַו אֶת יְהוֹשֻׁעַ כֻּלְּהוּ לְאַנְהֲרָא.

AND HE ANSWERS, the verse says, "Behold, you shall sleep with your fathers." The Holy One, blessed be He, said to Moses, 'Though you shall sleep with your fathers, yet you will always shine on the moon, NAMELY JOSHUA, WHO IS THE ASPECT OF THE MOON, MALCHUT, like the sun that, although it set, set only to shine on the moon. For then, after it set, it shines on the moon. Hence, "you shall sleep" to shine.' This is what is meant by, "that I may give him a charge." FOR WITH THE DEPARTURE OF MOSES, HE SHINES WITH WORDS OF HASHEM TO JOSHUA, LIKE THE SUN SHINES ON THE MOON AFTER IT SETS. THUS then Joshua was instructed to shine. Hence the verse, "you shall sleep with your fathers," that is, to shine on Joshua. And that is, "But charge Joshua" (Devarim 3:28); the purpose of everything is to illuminate HIM.

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Pasook 15 from the Zohar Sulam Commentary on the Parasha Vayelech

כִּי אַתָּה תָּבֺא, וּלְבָתַר תָּבִיא מַה בֵּין הַאי לְהַאי. אֶלָּא חַד תָּבֺא, לְבַשְּׂרָא לֵיהּ דְּיֵיעוּל לְאַרְעָא, וְיִתְקַיֵּים בָּהּ. וְחַד תָּבִיא, לְבַשְּׂרָא לֵיהּ שֻׁלְטָנוּתָא עַל יִשְׂרָאֵל, וְאִתְבְּשַׂר עַל קִיּוּמָא דְּגַרְמֵיהּ, וְאִתְבְּשַׂר עַל שֻׁלְטָנוּ דְּיִשְׂרָאֵל.

"For you must go (Heb. tavo)" (Devarim 31:7). Afterwards IT IS WRITTEN, "for you shall bring (Heb. tavi)" (Ibid. 23). What is the difference between them? AND HE ANSWERS, one 'tavo' is to announce to him that he shall enter the land and dwell in it; and one 'tavi' is to announce to him about the dominion over Yisrael. HE THUS WAS TOLD TWO THINGS: he was told about his own dwelling in the Land of Yisrael and about the dominion over Yisrael.

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