When Moses Entered the Cloud

(înapoi la pagina ZOHAR CUPRINS / BESHALACH – click)

298) When Moses entered the cloud, as it is written, “And Moses entered the midst of the cloud,” like a person who is walking in the place of Ruach, he encountered a big angel, whose name is Kemuel, appointed over twelve thousand appointed messengers. He wished to bond with Moses. Moses opened his mouth with twelve carved letters of the holy Name, which the Creator had taught him at the bush and drifted twelve thousand parsas [one parsa is roughly 2.4 miles] away from him. Thus, Moses was walking in the cloud with his eyes blazing like embers of fire.

There is NRNHY in each degree. When Moses arrived at the degree of reception of the Torah for Israel, he had to attain the NRNHY of that degree. Also, it is known that the role of angels is to help the souls attain what they should. These angels before us, too, came to help Moses attain these great NRNHY.

Moses attained the Nefesh Ruach through the cloud itself. “And Moses entered the midst of the cloud,” like a person who is walking in the place of Ruach. The cloud was to him the place of obtainment of the light of Ruach, which is VAK without GAR. To help him obtain the GAR, Angel Kemuel appeared before him, appointed over the twelve thousand appointed messengers, the light of GAR, which is received by three lines in the four faces HB TM, which are twelve. And since they extend Hochma, they are counted as thousands. And these twelve thousand are messengers appointed to help the soul obtain GAR.

He wanted to bond with Moses, and Moses immediately attained the GAR de Neshama, called Peh [mouth]. This is why it was said, “Moses opened his mouth ,” meaning he was rewarded with light of Neshama, called “opening of mouth.” “With twelve carved letters of the holy Name, which the Creator had taught him at the bush,” since those twelve carved letters that Moses received at the bush were also considered light of Neshama according to his degree at the time.

Also, it is known that the light of Neshama rejects Hochma and clings to Hassadim, as it is written, “Because He desires mercy [Hesed].” Hence, Moses rejected Angel Kemuel, who extends GAR in illumination of Hochma, and clung to the light of Hassadim. This is why it was said, “He moved twelve thousand parsas away from him.” This means that the twelve faces of the soul that are governed by the light of Hassadim repel the twelve faces that are governed by Hochma, which are called “thousands.”

“He moved twelve thousand parsas away from him” because of his desire for Hassadim. Also, he clung once more to that the light of Ruach in the cloud, “With his eyes blazing like embers of fire,” for the illumination of GAR was not recognized in his eyes because he clung to the level of Ruach, where there are Dinim de Masach de Behina Aleph, called “embers of fire.”

299) Then he met Angel Hadarniel, who was greater and more respected than the first. He was above all other angels by 601,000 parsas and his voice traversed 200,000 firmaments that revolve in white fire. When Moses saw him, he could not speak; he wished to drop himself from the cloud.

300) The Creator told him, “Moses, is it not you who conversed extensively with Me by the bush, who wished to know the meaning of the holy Name, and you were not afraid? And now you fear one of My servants?” When Moses heard the Creator’s voice he regained his strength. He opened his mouth in the seventy-two letters of the upper Name, and when Hadarniel heard the letters of the holy Name from Moses, he was startled. He approached him and said, “Happy are you, Moses, for what has been revealed to you has not been revealed to high angels.”

After he obtained Mochin de Neshama with the help of Kemuel, now he had to obtain Mochin de Haya. Angel Hadarniel, who is greater and more respected than the first, was sent to help him with the Mochin de Haya, which is more important. The Zohar explains the meaning of the Gadlut of Hadarniel’s three lines: It is known that Hochma is the number 1,000, and Hassadim is 10,000. He was superior to the rest of the angels, for his importance is 601,000 parsas—600,000 parsas on his right are Hassadim that extend from the bottom six Sefirot de Atik, whose number is 10,000. Thus, they are 600,000. And 1,000 is on his left. This is the Hochma, whose number is 1,000.

His voice—the middle line is called “voice”—traverses 200,000 firmaments of upper AVI: 1,000 firmaments for Aba and 1,000 firmaments for Ima. They “Revolve in white fire” because AVI are in pure air, where the Yod does not exit their Avir [air] and where the Man’ula [lock] is corrected, meaning Malchut of Midat ha Din [quality of judgment], called “fire.”

However, since upper AVI are always in a state of desiring Hesed, this fire does not blemish anything in them. This is why it is called “white fire,” for it is without any flaws. And the voice of Hadarniel, which is his middle line, extends this pure Avir of upper AVI.

“When Moses saw him, he could not speak,” for the fear of the white fire, in which he saw Malchut of Midat ha Din. Because of this fear, he could not use his GAR de Neshama, called “speech.” Moreover, he could not even use the level of Ruach that he had from the cloud because it was from Malchut that was mitigated in Bina.

“He wished to drop himself from the cloud,” since the Malchut of Midat ha Din that he saw blemished the degree of the cloud, which was from Malchut of Midat ha Rachamim [quality of mercy]. And then the voice of the Creator, who is ZA, appeared to him, and this voice mitigates all the Dinim [plural of Din].

“When Moses heard the Creator’s voice he regained his strength.” Then, with the help of Hadarniel, he extended the Mochin de Haya, and opened his mouth is the seventy-two letters of the holy Name, meaning he obtained the opening of the mouth, GAR from AB. And when Hadarniel heard that he had already drawn Mochin de AB, he bonded with him.

301) He was walking with him until he arrived at the fierce fire of Angel Sandalphon, who is higher than the rest of his peers by five hundred years. He stands behind his Master’s veil and ties crowns to Him from the pleas of Israel. When this crown reaches the head of the holy King, He accepts the prayers of Israel and all the armies and the multitudes startle and growl and say, “Blessed be the glory of the Lord from the place of His dwelling.”

302) Haderniel said to Moses, “I cannot go with you, for fear that Sandalphon’s fierce fire would burn me.” At that very moment, Moses was startled, until the Creator held unto Moses, sat him down before Him, and taught him Torah. He covered Moses with that light and with the effulgence of that pleasantness, and Moses’ face illuminated through all the firmaments. And all the armies of heaven were startled before him when he came down with the Torah.

Sandalphon stands at the top of the world of Beria, below the Masach of Malchut de Atzilut, as it was said, “And he stood behind his Master’s curtain, where he receives from the illumination of HGT NH de Bina. The Sefirot de Bina are numbered in hundreds, hence they are five hundred. It is written that he is superior to his peers by five hundred years, and he raises MAN for the Zivug of Malchut with ZA from the prayers of Israel. Also, he ties to Him crowns from pleas of Israel, and when this Keter reaches the head of the holy King, He accepts the prayers of Israel.

And since his standing under the Masach de Malchut is discerned as fierce fire in him, from the Dinim in Masach de Malchut, Haderniel said to Moses, “I cannot go with you, for fear that Sandalphon’s fierce fire would burn me. At that very moment, Moses was startled, until the Creator held unto Moses, sat him down before Him, and taught him Torah.”

There is a profound secret here because every time Moses was startled by Sandalphon’s fierce fire, the Creator held him and taught him Torah, until the Creator taught him the whole Torah and the Mitzva [commandment]. At the completion of their disclosure, Moses was rewarded with the light of Yechida.

303) Since Israel sinned below, the Creator took from Moses a thousand parts of that effulgence. When the Creator said to Moses, “Go, get down, for your people … have corrupted themselves,” the upper angels and all the multitudes wished to burn Moses. Moses was startled and could not speak until he invoked many prayers and litanies before the Creator.

304) The Creator said to him, “Moses, hold on to My throne.” Then the Creator reproached all those multitudes, all those armies, and then Moses took the two stone-tables and brought them down. It is written, “A wise man scales the city of the mighty and brings down the stronghold in which they trust.” And Moses’ face illuminated from that effulgence that remained in him. And as much as they could not look at his face from what remained in him, it was several times more impossible for them to look at what departed him.

305) “Your right hand, O Lord, majestic in power.” This is the Torah, which glorifies the right. Hence, “Your right hand, O Lord, shatters the enemy.” There is nothing in the world that breaks the force of idol worshipping nations as when Israel engage in Torah. As long as Israel engage in Torah, the right strengthens and the power and courage of the idol worshipping nations breaks. This is why the Torah is called “strength,” as it is written, “The Lord will give strength to His people.”

306) When Israel do not engage in Torah, the left intensifies and the power of the idol worshipping nations grows. They suckle from the left, rule over Israel, and inflict upon them laws that they cannot endure. Because of that, Israel were exiled and scattered among the nations.

307) Why was the land lost? The Creator said, “For abandoning My law.” As long as Israel engaged in Torah, the power and courage of all the idolaters was broken, as it is written, “Your right hand, O Lord, shatters the enemy.” As long as the voice of Israel was heard in synagogues and seminaries, as it is written, “The voice is the voice of Jacob.” And if not, “The hands are the hands of Esau.”

(înapoi la pagina ZOHAR CUPRINS / BESHALACH – click)

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