Full Zohar Online - Shlach Lecha

Bathsheba Daughter East Egypt Face Hebron Seven Seventy Solomon Ten Torah Wisdom Year Zeir Anpin Zion

61. "Now Hebron was built seven years" (Bemidbar 13:22): These are the seventy faces of the Torah. The Torah contains seventy aspects, WHICH ARE THE SECRET OF ZEIR ANPIN THAT HAS SIX ENDS AND CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT THAT TOTAL SEVEN SFIROT. Each aspect has ten, MEANING THAT EACH ONE IS COMPRISED OF TEN SFIROT, TOTALLING SEVENTY. Hebron is the Torah, because whoever strives in her is referred to as Chaver, or friend. "Before Zoan in Egypt" (Ibid.): We learned that a Torah corresponds to a Torah, namely the written Torah, WHICH IS ZEIR ANPIN, and the oral Torah, WHICH IS MALCHUT. That Hebron, WHICH IS THE ORAL TORAH THAT IS MALCHUT, comes out from the written Torah, ZEIR ANPIN, as it says: "Say to wisdom, 'You are my sister'" (Mishlei 7:4). And it was built seven years, MEANING THE SEVEN SFIROT - CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT. Therefore, it was referred to as Bathsheba, daughter of seven. "Before Zoan in Egypt" as it says: "Solomon's wisdom" - THAT IS MALCHUT - "excelled of all the children of the east country, and all the wisdom of Egypt" (I Melachim 5:10).

61. וְחֶבְרוֹן שֶׁבַע שָׁנִים נִבְנְתָה, אִלֵּין אִינּוּן שַׁבְעִין אַנְפִּין, דְּאוֹרַיְיתָא, שַׁבְעִין פָּנִים אִית לָהּ, לְכָל סִטְרָא עַשְׂרָה. וְחֶבְרוֹן, דָּא אוֹרַיְיתָא, מַאן דְּאִשְׁתְּדַל בָּהּ אִקְרֵי חָבֵר. לִפְנֵי צוֹעַן מִצְרָיִם, תָּנֵינָן אוֹרַיְיתָא אִית לָקֳבֵל אוֹרַיְיתָא. וְהַיְינוּ תּוֹרָה שֶׁבִּכְתָּב, וְתוֹרָה שבע"פ. וְהַאי חֶבְרוֹן. מִתּוֹרָה שֶׁבִּכְתָּב נַפְקַת. כד"א אֱמוֹר לַחָכְמָה אֲחוֹתִי אָתְּ. וְהַאי נִבְנְתָה שֶׁבַע שְׁנִין, דבג"כ אִקְרֵי בַּת שֶׁבַע. לִפְנֵי צֹעַן מִצְרָיִם, כד"א וַתֵּרֶב חָכְמַת שְׁלֹמֹה מֵחָכְמַת כָּל בְּנֵי קֶדֶם וּמִכָּל חָכְמַת מִצְרָיִם.

Faith Heaven Other Side Torah Zeir Anpin

62. "And they came to the wadi of Eshkol (lit. 'cluster')" (Bemidbar 13:23): these refer to matters of Agadah and homiletical interpretation that are derived from the aspect of Faith, WHICH IS MALCHUT, SINCE HOMILETICAL INTERPRETATIONS AND AGADAH ARE DEPENDENT ON TORAH AND SURROUND HER LIKE GRAPES IN A GRAPE CLUSTER. "And cut down from thence a branch..." (Ibid.): they learned from there the headings of the chapters and the highlights of the matters. The faithful rejoice with these matters, which are blessed within them. They notice that they stem from one source and principal and there is no division that divides them. Those who are not of Faith and do not study the Torah for its own sake cause the Faith, WHICH IS MALCHUT, to be separated FROM ZEIR ANPIN, SINCE THEY CAUSE A FLAW IN THE UNION OF ZEIR ANPIN AND MALCHUT - WHICH ARE THE WRITTEN TORAH AND THE ORAL TORAH. THEY DO NOT ACCEPT THE BELIEF THAT THEY ARE ONE ESSENCE AND ONE SOURCE. This is what is written: "And they carried it between two on a pole (Heb. mot)" (Ibid.), WHICH MEANS THEY CAUSED a division BETWEEN THE WRITTEN AND ORAL TORAH AND CONSIDER THEM, HEAVEN FORBID, AS TWO. What is the meaning of "mot?'' It is as it is written: "He will not suffer your foot to be moved (Heb. lamot)" (Tehilim 121:3) and "of the pomegranates (Heb. rimonim), and the figs (Heb. te'enim)" (Bemidbar 13:23). They have placed these matters entirely into the Other Side, to the side of heretics, and the side of separation, SINCE RIMONIM IS DERIVED FROM MINIM (LIT. 'HERETICS'). AND TE'ENIM IS DERIVED FROM: "BUT ELOHIM ALLOWED IT (HEB. INAH) TO HAPPEN TO HIM" (SHEMOT 21:13), MEANING THAT IT HAPPENED BY CHANCE, AS THEY DO NOT BELIEVE IN PROVIDENCE AND SAY EVERYTHING IS BY CHANCE, AND SEPARATE THE BLESSED HASHEM FROM THE WORLD.

62. וַיָבֹאוּ עַד נַחַל אֶשְׁכּוֹל, אִלֵּין אִינּוּן מִלֵּי אַגָּדָה, דְּרָשָׁה, דְּתַּלְיָין מִסִּטְרָא דִּמְהֵימְנוּתָא. וַיִכְרְתוּ מִשָּׁם זְמוֹרָה וְגוֹ,' אוֹלְפִין מִתַּמָּן רָאשֵׁי פִּרְקִין. רָאשֵׁי מִלִּין, אִינּוּן דִּבְנֵי מְהֵימְנוּתָא, חַדָּאן בְּמִלִּין, וּמִתְבָּרְכָן מִלִּין בְּגַוַויְיהוּ, וּמִסְתַּכְּלָן שָׁרְשָׁא חַד וְעִקָרָא חַד, וְלָא אִשְׁתְּכַח בְּהוּ פִּרוּדָא. אִינּוּן דְּלָא מִשְׁתַּכְּחֵי בְּנֵי מְהֵימְנוּתָא, וְלָא אוֹלְפֵי אוֹרַיְיתָא לִשְׁמָהּ, שַׁוְיָן לֵיהּ לִמְהֵימְנוּתָא בְּפִרוּדָא, הה"ד וַיִּשָּׂאוּהוּ בַמּוֹט בִּשְׁנָיִם, בְּפִרוּדָא. מַהוּ בַמּוֹט. כד"א אַל יִתֵּן לַמּוֹט רַגְלֶךָ. וּמִן הָרִמּוֹנִים וּמִן הַתְּאֵנִים, כֹּלָּא שָׁוִין לְהָנֵי מִילֵי לְסִטְרָא אַחֲרָא, לְסִטְרָא דְּמִינָאֵי, לְסִטְרָא דְּפִרוּדָא.

Evil Flow Honey Merit Milk Torah

63. This is what is written: "And they returned from searching the land" (Bemidbar 13:25). "And they returned" means they returned to the Evil Side and recanted from the true path, saying, What result did we get, to this day we have not experienced any worldly benefits for our labor in the Torah. The house was empty and we were settled among the lower class of the people. Who will merit that world and who will reach to enter into it? It might be better for us not to work so hard. "And they told him, and said..." (Ibid. 27), Here we labored and studied in order to know that part of the world, AS YOU ADVISED US: "And indeed it flows with milk and honey" (Ibid.). That world above is indeed good, as we were informed in the Torah, but who could deserve it?

63. הה"ד וְיָּשׁוּבוּ מִתּוּר הָאָרֶץ. וְיָּשׁוּבוּ, תַּיְיבִין לְסִטְרָא בִּישָׁא, וְתַיְיבִין מֵאָרְחָא דִּקְשׁוֹט. אַמְרֵי, מַאי אִכְפַּת לָן. עַד יוֹמָא לָא חֲמֵינָא טַב לְעָלְמָא, אַעְמַלְנָא בָּהּ, בֵּיתָא רֵיקָם. יָתִיבְנָא בִּקְלָנָא דְּעַמָּא, וּלְהַהוּא עָלְמָא מַאן יִזְכֵּי וּמַאן יֵיעוּל לְגַוֵּויהּ, טַב לָן דְּלָא אַטְרַחְנָא כּוּלֵי הַאי. וַיְסַפְּרוּ לוֹ וַיֹּאמְרוּ וְגוֹ,' הָא אַעְמַלְנָא וְלָאֵינָא, בְּגִין לְמִנְדַּע חוּלָקָא דְּהַהוּא עָלְמָא. וְגַם זָבַת חָלָב וּדְבַשׁ הִיא, טַב הוּא הַהוּא עָלְמָא עִלָּאָה, כְּמָה דְּיָדַעְנָא בְּאוֹרַיְיתָא, אֲבָל מַאן יְכִיל לְמִזְכֵּי בֵּיהּ.

Body Lion Merit Purification Strength Torah

64. "But the people are strong" (Ibid. 28). Powerful is THE NATION THAT MERITED THE WORLD ABOVE, which did not value the whole world at all to strive in it so as to acquire great wealth. Who is he THAT COULD ACT THAT WAY to gain merits in the world above? Certainly, "but the people are strong that dwell in this land." Whoever wishes to make gains in her must be wealthy and strong as it says: "But the rich answers with impudence (lit. 'strength')" (Mishlei 18:23) INDEED HE MUST BE SO. "and the cities are fortified and very great" (Bemidbar 13:28), MEANING nothing will be lacking in homes filled with all goodness. "And moreover we saw the children of Anak there" (Ibid.), meaning it requires a firm body strong as a lion, since the Torah diminishes the strength of a person when he deals in the forbidden and the permissible, the defiled and the cleansed, the fit and the rejected. Who could merit her?

64. אֶפֶס כִּי עַז הָעָם, תַּקִּיף הוּא, דְּלָא יַחֲשִׁיב כָּל עָלְמָא כְּלָל, בְּגִין דִּיְהֵא לֵיהּ עוּתְרָא סַגִיא לְאִשְׁתַּדְּלָא בֵּיהּ, מַאן הוּא דְּיִזְכֵּי בָּהּ. וַדַּאי אֶפֶס כִּי עָז הָעָם הַיּוֹשֵׁב בְאֶרֶץ, מַאן דְּבָעֵי לְמִזְכֵּי בָּהּ, בָּעֵי לְמֶהֱוֵי תַּקִּיף בְּעוּתְרָא, כד"א וְעָשִׁיר יַעֲנֶה עַזּוֹת. וְהֶעָרִים גְּדוֹלוֹת בְּצוּרוֹת. בָּתִּין מַלְיָין כָּל טוּבָא, דְּלָא יַחְסְרוּן מִכֹּלָּא. וְעִם כָּל דָּא וְגַם יְלִידֵי הָעֲנָק רָאִינוּ שָׁם, בָּעֵי גּוּפָא תַּקִּיף, גִּיבָּר כַּאֲרִי. בְּגִין דְּהִיא מַתָּשָׁת חֵילֵיהּ דב"נ לְאִשְׁתַּדְּלָא בְּהַהוּא אִיסוּר וְהֵתֵּר, טָמֵא וְטָהוֹר, כָּשֵׁר וּפָסוּל. מַאן יֵיכוּל לְזַכָּאָה בָּהּ.

Amalek Amorites Body Deeds Evil Hittites Merit Negev Prosecution

65. Furthermore, "Amalek dwells in the land of the Negev" (Ibid. 29). If a person should think to himself that even with all this, he will deserve TO BE STRENGTHENED, "Amalek dwells in the land of the Negev." Here is the Evil Inclination that prosecutes the person, always present in the body. "And the Hittites...and the Amorites..." (Ibid.). How many prosecutors exist there to prevent a person from ever entering that world at all? Who will have merit for it and who will enter into it? With these words, "they disheartened the children of Yisrael" (Bemidbar 32:9), since they have implicated it in bad rumors, as it says: "They spread an evil report of the land" (Ibid.).

65. וְעוֹד, עֲמָלֵק יוֹשֵׁב בְּאֶרֶץ הַנֶּגֶב. אִי יֵימָּא בַּר נָשׁ, דַּאֲפִילּוּ בְּכָל דָּא יִזְכֵּי. עֲמָלֵק יוֹשֵׁב בְּאֶרֶץ הַנֶּגֶב, הָא יִצְרָא בִּישָׁא, קַטֵיגוֹרָא, מְקַטְרְגָא דְּבַר נָשׁ, דְּיִשְׁתְּכַח תָּדִיר בְּגוּפָא. וְהַחִתִּי וְהָאֱמוֹרִי וְגוֹ,' כַּמָה מְקַטְרְגֵי מִשְׁתַּכְּחֵי תַּמָּן. דְּלָא יָכִיל בַּר נָשׁ לְמֵיעַל בְּהַהוּא עָלְמָא כְּלָל, מַאן יִזְכֵּי לֵיהּ, וּמַאן יֵיעוּל בְּגַוֵיהּ, בְּמִלִּין אִלֵּין, וַיָּנִיאוּ אֶת לֵב בְּנֵי יִשְׂרָאֵל. בְּגִין דְּאַפִּיקוּ שׁוּם בִּישׁ עָלָהּ, כד"א וַיּוֹצִיאוּ אֶת דִּבַּת הָאָרֶץ.

Brit (Covenant) Covenant (Brit) Heart Merit Righteous

66. אִינּוּן בְּנֵי מְהֵימְנוּתָא מַאי קָא אָמְרֵי, אִם חָפֵץ בָּנוּ יְיָ' וּנְתָנָה לָנוּ. כֵּיוָן דְּיִשְׁתָּדַּל בַּר נָשׁ בִּרְעוּתָא דְּלִבָּא לְגַבֵּי קוּדְשָׁא בְּרִיךְ הוּא, לָא בָּעֵי מִנָן אֶלָּא לִבָּא, וְיִסְתַּמְרוּן הַהוּא רְשִׁימָא קַדִּישָׁא, דִּכְתִּיב וְעַמֵּךְ כֻּלָּם צַדִּיקִים לְעוֹלָם יִירְשׁוּ אָרֶץ.

Body Fear Flesh Gold Health Silver Torah

67. However, "only rebel not against Hashem" (Bemidbar 14:9). It is necessary not to rebel against the Torah, since Torah neither requires wealth, nor utensils of silver and gold. "Nor fear the people of the land" (Ibid.), for if a broken body will engage to study the Torah, it will find a remedy in everything. This is what is written: "It shall be a health to your navel, and marrow to your bones" (Mishlei 3:8). And: "And health to all their flesh" (Mishlei 4:22). All the prosecutors AGAINST THE PERSON BECOME HELPFUL TO HIM. They proclaim and make room for so-and-so, servant of the King, MEANING THAT NO ONE WILL DETER HIM FROM COMING TO THE KING TO SERVE HIM.

67. אֲבָל, אַךְ בַּיְיָ' אַל תִּמְרוֹדוּ, בָּעֵי דְּלָא יִמְרְדוּן בְּאוֹרַיְיתָא, דְּאוֹרַיְיתָא לָא בָּעֵי עוּתְרָא, וְלָא מָאנֵי דְּכַסְפָּא וְדַהֲבָא. וְאַתֶּם אַל תִּירָאוּ אֶת עַם הָאָרֶץ, דְּהָא גּוּפָא תְּבִירָא, אִי יִשְׁתְּדַל בְּאוֹרַיְיתָא, יִשְׁכַּח אַסְוָותָא בְּכֹלָּא. הה"ד, רִפְאוּת תְּהִי לְשָׁרֶךָ וְשִׁקּוּי לְעַצְמוֹתֶיךָ. וּכְתִיב וּלְכָל בְּשָׂרוֹ מַרְפֵּא. וְכָל אִינּוּן מְקַטְרְגֵי, אִינּוּן מַכְרְזָאן וְאָמְרֵי, פְּנוּ אֲתָר לִפְלָנְיָּיא עַבְדָּא דְּמַלְכָּא.

Bread Fear Food Judgment Prosecution Ravens Shadow Torah

68. Therefore, "nor fear the people of the land; for they are bread for us" (Bemidbar 14:9). THE PROSECUTORS themselves prepare food daily for those who study Torah, as it says: "And I have commanded the ravens to feed you there" (I Melachim 17:4). It is further written: "And the ravens brought him bread and meat" (Ibid. 6). ALTHOUGH THE RAVENS ARE UNCLEAN BIRDS, FROM THE OTHER SIDE, STILL THEY WERE FEEDING HIM. "Their defense (shadow) is departed from them" (Bemidbar 14:9): What is meant by shadow? That is the strength of harsh Judgment IN THEM THAT WAS DEPARTED AND VOIDED. What is the reason that it was gone? "And Hashem is with us: fear them not" (Ibid.): All their power was voided as a result of the Torah. Praised is the lot of those who deal with and study Torah for its own sake, because they really get connected to the Holy One, blessed be He. They are considered brethren and friends and this is what is written: "For my brethren and friends' sakes, I will now say, 'Peace be within you'" (Tehilim 122:8).

68. בְּגִין כַּךְ אַל תִּירָאוּ, כִּי לַחְמֵנוּ הֵם, אִינּוּן בְּגַרְמַיְיהוּ מְזַמְּנָן מְזוֹנֵי בְּכָל יוֹמָא לְאִינּוּן דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא. כד"א וְאֶת הָעוֹרְבִים צִוִּיתִי לְכַלְכֶּלְךָ. וּכְתִיב וְהָעוֹרְבִים מְבִיאִים לוֹ לֶחֶם וּבָשָׂר. סָר צִלָּם מֵעֲלֵיהֶם. מַאן צִלָּם. דָּא תּוּקְפָּא דְּדִינָא קַשְׁיָא. מַאי טַעֲמָא אַעְדֵּי. מִשּׁוּם דְּיְיָ' אִתָּנוּ אַל תִּירָאוּם. כֹּלָּא אַעְדִּיאוּ בְּגִין אוֹרַיְיתָא. זַכָּאָה חוּלָקֵהוֹן דְּאִינּוּן דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא לִשְׁמָהּ, דְּהָא מִתְקַשְּׁרֵי בְּקוּדְשָׁא בְּרִיךְ הוּא מַמָּשׁ. וְאִקְרוּן אַחִים וְרֵעִים. הה"ד לְמַעַן אַחַי וְרֵעָי אֲדַבְּרָה נָא שָׁלוֹם בָּךְ.

Caleb Joshua Sin Tree

69. "And they came to the wadi of Eshkol." Rabbi Aba said, They cut off the cluster (Heb. eshkol) of grapes, which they tried to lift up, but could not. They tried to move it FROM ITS PLACE but could not. Joshua and Caleb came, took hold of it, raised it and it was upright through them. This is what is written: "And they carried it between two on a pole" MEANS by the only two WHO DID NOT SIN, WHICH ARE JOSHUA AND CALEB. HE ASKS: What purpose did "a branch" serve? HE RESPONDS: It is only that the cluster was attached hanging to it and, while it is attached on location, it is called a branch. After THEY CUT IT OFF, it is called pole, as it is written: "And they carried it...on a pole," MEANING that specific one, the one they severed FROM THE TREE.

69. וַיָבֹאוּ עַד נַחַל אֶשְׁכּוֹל וְגוֹ.' רִבִּי אַבָּא אָמַר, כָּרְתוּ הַהוּא אֶשְׁכּוֹל, אָתוּ לְסַלְּקָא לֵיהּ לָא יָכִילוּ. אָתוּ לְנַטְלָא לֵיהּ, לָא יָכִילוּ. אָתוּ כָּלֵב וִיהוֹשֻׁעַ, נַטְלוּ לֵיהּ, וּסְלִיקוּ לֵיהּ, וְאִזְדְקַף עַל יְדַיְיהוּ. הה"ד וַיִּשָּׂאוּהוּ בַמּוֹט בִּשְׁנָיִם. בִּשְׁנָיִם בְּאִינּוּן שְׁנַיִם יְחִידָן. זְמוֹרָה מַאי קָא בָּעָאן. אֶלָּא אֶשְׁכּוֹל הֲוָה תַּלְיָיא בֵּיהּ, וּבְעוֹד דַּהֲוָה מִתְחַבָּר בְּאַתְרֵיהּ, אִקְרֵי זְמוֹרָה. לְבָתַר קַרְיֵיה מוֹט, דִּכְתִּיב וַיִּשָּׂאוּהוּ בַמּוֹט. הַהוּא דְּאִשְׁתְּמוֹדַע. הַהוּא דְּכָרְתוּ.

Caleb Fruit Jealousy Joshua Spies

70. From this, SEEING THAT THEY ARE ABLE TO TAKE THE CLUSTER AND YET THE OTHERS WERE UNABLE TO DO IT, Joshua and Caleb realized that they deserved to enter the promised land and that they would have a part and an inheritance. While THE SPIES were still traveling, they made a decision in council about them - JOSHUA AND CALEB - SINCE THE OTHERS WERE JEALOUS OF THEM THAT THEY WERE ABLE TO CARRY THAT CLUSTER. AND THEY DECIDED IN COUNCIL TO MURDER THEM. Caleb stood up over the fruit and said, Fruit, fruit, if for your sake we are killed, why are we in your part? Immediately, THE CLUSTER made itself lighter, SO THAT ALL COULD CARRY IT. And they passed it on to them.

70. מִכָּאן יָדְעוּ יְהוֹשֻׁעַ וְכָלֵב, דְּאִינּוּן אִתְחַזְיָין לְמֵיעַל לְאַרְעָא, וּלְמֶהֱוֵי לוֹן בָּהּ חֻלָק וְאַחֲסָנָא. עַד דַּהֲווֹ אַתְיָין אַמְלְכוּ עָלַיְיהוּ כֻּלְּהוּ, קָאֵים כָּלֵב בְּאִיבָּא, אָמַר אִיבָּא אִיבָּא, אִי בְּגִינָךְ אֲנָן מִתְקַטְלִין, מַה אֲנָן בְּחוּלָקָךְ. מִיַּד קָלִיל גַּרְמֵיהּ. וְיָהֲבוּ לוֹן.