זוהר, שלח לך ו׳Zohar, Sh'lach 6

Section 6 of 46 in Sh'lach — 11 segments

Segment 1א׳

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.

THESE ARE THE NAMES OF THE MEN WHOM MOSES SENT, ETC. R. Isaac said: Moses looked and knew that they would not prosper on their way; then he prayed for Joshua. Caleb was then in straits. He said: What shall I do? Joshua goes with the supernal help of Moses, who has sent into him the light of the moon, and he lights him up by his prayer, for he is the sun. What did Caleb do? He slipped away from them and came to the graves of the patriarchs, and there offered his prayer.

Segment 2ב׳

אָמַר רִבִּי 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 דְּהֲוָה בְּדוֹחֲקָא, לָא אִסְתָּכַּל מִדִי, וְאָתָא לְצַלָּאָה עַל קִבְרֵי אֲבָהָן, לְאִשְׁתְּזָבָא מְעֵיטָא דָּא.

R. Judah said: He took another road, and went about by crooked paths, and reached the graves of the patriarchs, and put himself in danger, for it is written, “And there were Ahiman, Sheshai and Talmai, the children of Anak.” But one who is in straits looks at nothing. So Caleb: because he was in straits, he looked at nothing, and came to pray at the graves of the patriarchs, to be delivered from this counsel.

Segment 3ג׳

(במדבר י״ג:ט״ז) וַיִּקְרָא מֹשֶׁה לְהוֹשֵׁעַ בִּן נוּן יְהוֹשֻׁעַ. רִבִּי יִצְחָק אָמַר, וְכִי הוֹשֵׁעַ קְרָאֵיהּ קְרָא, וְהָא כְּתִיב (שמות י״ז:ט׳) וַיֹּאמֶר מֹשֶׁה אֶל יְהוֹשֻׁעַ. (שמות ל״ג:י״ב) וִיהוֹשֻׁעַ בִּן נוּן נַעַר. (שמות י״ז:י״ג) וַיַּחֲלוֹשׁ יְהוֹשֻׁעַ. אֶלָּא אָמַר לֵיהּ מֹשֶׁה, יָהּ יוֹשִׁיעֲךָ מִנַּיְיהוּ.

AND MOSES CALLED HOSHEA THE SON OF NUN JOSHUA: As much as to say: May KAH save thee from them!’

Segment 4ד׳

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

R. Abba said: ‘As he was being sent for the purpose of entering the land, it was requisite that he should be perfect, to wit, through the Shekinah, for up to that time he had been called “a lad”, and therefore Moses joined the Shekinah with him. And though we find the name Joshua before this in the text (e.g. Ex. 17, 9; XXXIII, 11), it is there used in anticipation.’

Segment 5ה׳

(במדבר י״ג:כ׳) 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 בְּקַדְמִיתָא, דְּהִיא אֶרֶץ זָבַת חָלָב וּדְבַשׁ. אָמַר רִבִּי יוֹסֵי, הָא אַתְּעֲרוּ חַבְרַיָּיא, דִּכְתִּיב, (איוב א׳:א׳) אִישׁ הָיָה בְאֶרֶץ עוּץ אִיּוֹב שְׁמוֹ.

WHETHER THERE ARE TREES (lit. tree) IN IT OR NOT (ayin). Said R. Hiya: ‘Did not Moses know that there were trees in it, seeing that God had told him that it was a land flowing with milk and honey?’

…and 6 more segments in this section.

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Zohar — Vocalized Zohar, Israel 2013, via Sefaria

English: The Zohar — Soncino Press, London 1933 (public domain)

English: rendered from the Aramaic for this app — The Gematria's own rendering program. A rendering of the words, not a commentary; the Zohar is learned with a teacher