Printed from kabbalaonline.org
Moses brought the Torah to the world; he was chosen for this because of his root in chesed.

Moses our Teacher

Moses our Teacher

Gate of Reincarnations: Chapter Thirty-four, Section 1

 Email

Abel is [drawn from] the right shoulder of Adam, which is the level of itra d’chesed [the crown of chesed] - which remained in Zeir Anpin. So we find that he is from the in the secret of da’at, which, as we have explained before resolves between chochmah and bina. Therefore, da’at itself has to incorporate the three levels of chochmah, bina, and da’at.

At first, Moses was Abel, who was the son of Adam. Later, he reincarnated into Seth, then Noah, and after that, into Shem, Noah's son. This is the secret of, "You have said, ‘I shall know you by shem [literally meaning 'name']’" (Ex. 33:12) - an allusion to the reincarnation into Shem. "And you found favor ChN/cheit-nun [favor] in My eyes" hints at the reincarnation into Noah, the father, since Noah also contains the letters ChN/cheit-nun. In the secret of, "Noah found favor CN/cheit-nun [favor](Gen. 6:8)

I mentioned elsewhere that these gilgulim are in the secret of NR"N, and therefore, you need not be surprised about how Noah and Shem could live at the same time if they are from the same level

since they can take different soul-sections from one person who had them altogether.

Shem, Noah, and Moses are all from the same root, the level of chesed...

Thus MSh/mem-shin, the first letters of MShH/mem-shin-hey/Moshe (Moses) allude to ShM/shin-mem/Shem. And so we learn that Shem, Noah, and Moses are all from the same root, the level of chesed, which is that of Abel the son of Adam. This is the secret of [what it says regarding Moses], "for from the water he was drawn" (Ex. 2:10) - that is [from] the waters of chesed.

Water spreads out wherever it is put. It gives life. It is formless, colorless, tasteless - boundless by nature. These are all chesed-oriented qualities.

"The world is built from chesed".1 (Ps. 103:2) After they ate from the tree, the original chesed - directive of creation became hidden. The giving of the Torah restored the revelation of this directive.2 Moses brought the Torah to the world. He was chosen for this because of his root in chesed.

Water is formless, whereas Moses gives purpose, structure, and form to the world.

Pharaoh decreed that all males should be thrown into the Nile. This was because his astrologers saw that the people's savior would be smitten by water. (Shemot Raba) The Maharal explains that there is an opposite dynamic between Moses and water. Water is formless, whereas Moses gives purpose, structure, and form to the world. (Gur Aryeh Shemot)

This does not contradict the above. The greatness of Moses is that he takes the raw spreading, giving chesed energy and draws it into the vessels of actualization. He transferred the Torah from its free, water-like form in the worlds above into a concrete, down to earth doctrine.3 This explains the concept brought presently about the Torah being given from the aspect of fiery gevura.4

When Moses received the Torah from Sinai, all three levels were incorporated and ascended in the secret da’at machriyah [resolving knowledge], from which comes the level of the written Torah. This is the secret of "From His right hand a fiery doctrine (Torah, was presented) to them," (Deut. 33:2) for the Torah is given from the side of gevurot - which is the side of gevura of da’at, as mentioned.

Torah is ‘moreh derech’ - shows the way. It is given to give a way for each person to connect to G‑d. It must then include all diverse paths and present means for each individual to decide between them and know for himself what to do. Da’at includes the extremities of chochmah-right/bina-left. It incorporates them into itself and decides between them. Accordingly, the Torah was given from da’at. It was given on Sinai, which equals sulam [latter] - a means to ascend and connect above…

As said, the soul of Moses is sourced in da’at. This facilitates him to be the one to bring Torah to the world.5

I already explained that until the vision of the bush, Moses had yet to rectify the letters of Abel and Seth, except for the Sh of ShS/Shais/Seth and the H of HVL/Hevel/Abel, hinted to in the name MShH/Moshe/Moses. The three letters HVL of Hevel/Abel had yet to be rectified.

As mentioned, the soul is included in the name. Each letter is a different aspect of the soul. Each one receives attention and rectification at different stages.

"Do whatever is in your power!" (Eccl. 9:10) At any given chapter of life, there are special things/letters to repair and enjoy. " If only today you would head His voice!" (Ps. 96:5) Wherever an individual may find himself, he is advised to take advantage of those special things and do his best to fix them. They can provide a unique connection to G‑d that no other letters/things can.

"Moses equaled the entire children of Israel."

This is the reason that Gershom and Manasseh [Shmuel says: I don’t know why Manasseh is mentioned here, since no sons other than Gershom and Eliezer were born to Moses before the vision of the bush (Ex. 3)] were not that righteous. There is also another reason, and that is: The entire Jewish people were like his children and sparks from his soul. This is the secret of what the Sages say: "Moses equaled the entire children of Israel." (Shir Hashirim Raba 1:4) Thus he was like Adam who incorporated all souls. Hence, one should not be perplexed if Gershom and Manasseh were not so righteous, since the entire Jewish people were already his children.6

There are seventy faces to the Torah. On the level of each face, things are said in a way that is pertinent to that level. The above applies to the simple perspective. A rung deeper, the children of Moses were actually much higher than the rest of the people.7 They seemed to be lower because they were so outstanding that they were aloof. This itself is the idea behind the simple explanation that they weren’t so righteous.

Returning to the matter, the bush rectified the letters HVL as well. Thus it says, "The angel of God appeared to him in a LVT [flame] of fire," (Ex. 3:2) to hint that in the beginning the letters LVT were not yet rectified.8 Therefore, it says "in a flame of fire," - from the side of judgment, since they were not yet rectified.

"in a flame of fire," - from the side of judgment, since they were not yet rectified.

G‑d first revealed Himself to Moses on Mt. Sinai by the burning bush. Moses was then commanded to redeem the people. The Ari.Zl. calls this scene, "the bush". Why is it so referred to?

"Behold the bush burns - but it is not consumed." Despite the flames of persecution and exile throughout generations, the people are never destroyed. At first, Moses did not want to redeem them because he knew that they would end up in exile again. (Gen. 4:13, Rashi) G‑d pre-empted his concern by attracting his attention through the burning bush, guaranteeing their survival - and eventual final redemption. This is the sweetening of all judgments. And so the din letters of Abel were fixed.

However, at the bush they became rectified, and this is indicated by the repetition of Moses’ name [as it says there, "Moses, Moses "]. The first refers to before the bush when he wasn’t rectified, the second to his newly rectified state. Nevertheless, even in the beginning the blemish wasn’t that bad, as it says in the Idra. (Zohar Naso 138a)

The Zohar points out that by other tzadikim who God doubled in calling their name, an interrupting line is written in the text between the names - except by Moses. (Zohar III Idra) This comes to demonstrate his unique greatness. There is no interruption between Moses above and Moses below. This is part of what is behind this teaching that the beginning blemish was not so bad.

[Translation and commentary by Perets Auerbach.]

Footnotes
1.
Even though it originally arose in thought to create the world with din (Bereisit Raba), this was only intended as means of eventually bringing about the greatest chesed.
2.
Even though the world was at first sustained from ‘free-chesed’, which is a higher level than ‘general-chesed’ (Likutei Moharan II), this itself was only because the world was not ready to have direct relation to its Maker. G‑d put it on a freebie in order to allow it to develop and reach a state of direct relation to Him. After this, there is much less freebie, but the connection is real - specifically because it is earned.
3.
He did this through triumphing over the angels, who claimed that the Torah would be better left in heaven by them. “Is there any theft among you, for which it says thou shalt not steal?...” He pointed out that the purpose of the Torah is not to hover over creation. Rather to deal with an imperfect world and perfect it.
4.
Moses ended up suffering from the water element when he brought forth water from the rock by hitting it, in place of speaking to it. (Num. 20:11) This was only because the people had not done their job of concretizing the Torah by fulfilling it. That so being, the nebulous nature of water/unrealized potential then becomes antagonistic to Moses and he suffers from it.
5.
Although the Ari'Zl just told us that Moses is from chesed, a soul can come from varied roots. Especially the general, all-inclusive soul of Moses that all draw from must be a fusion of many dynamics.
6.
It is impossible that out of all the people some of them would not be outstanding.
7.
“’And the sons of Moses increased above’ - above six hundred thousand.” They were so lofty as not to be considered from the rest. (Likutei Moharan)
8.
As mentioned, the H was already somewhat fixed.
Rabbi Yitzchak Luria […Ashkenazi ben Shlomo] (5294-5332 = 1534-1572 c.e.); Yahrtzeit (anniversary of death): 5th of Av. Buried in the Old Cemetery of Tzfat. Commonly known as the Ari, an acronym standing for Elohi Rabbi Yitzchak, the
G-dly Rabbi Isaac. No other master or sage ever had this extra letter Aleph, standing for Elohi [G-dly], prefaced to his name. This was a sign of what his contemporaries thought of him. Later generations, fearful that this appellation might be misunderstood, said that this Aleph stood for Ashkenazi, indicating that his family had originated in Germany, as indeed it had. But the original meaning is the correct one, and to this day among Kabbalists, Rabbi Yitzchak Luria is only referred to as Rabbenu HaAri, HaAri HaKadosh [the holy Ari] or Arizal [the Ari of blessed memory].
Yitzchok bar Chaim is the pseudonym of the translator, an American-born Jerusalem scholar who has studied and taught Kabbala for many years. He may be contacted through: webmaster@kabbalaonline.org. He translated the Ari's work, "Shaar HaGilgulim;" his translation into English (but with much less extensive commentary than offered here). Information about his translation in book form may be obtained through www.thirtysevenbooks.com
Rabbi Chaim Vital c. 5303-5380 (c. 1543-1620 CE), major disciple of R. Isaac (Yitzchak) Luria, and responsible for publication of most of his works.
Rabbi Peretz Auerbach, originally from New York, has been living and learning Torah and kabbala in Jerusalem for 18 years. He teaches at Shvu Ami beit medrash, lectures in Kabbalah and chassidut at the Jerusalem Connection and Heritage House and to private groups. Rabbi Auerbach is also a talented musician. He is currently working on an all new translation of the Zohar into English with extensive commentary as well as a disc entitled "Music, Meditation and Mysticism."
 Email
Join the Discussion
Sort By:
1 Comment
1000 characters remaining
Noah Dibble Mill Valley September 29, 2014

Truth about reincarnation from an intamate and personel perspective. ...I so appreciate your endeavor to bring truth to this dark world as I am very grateful for your efforts. I know and believe about reincarnation from a intimate and personal perspective.... Reply

The larger, bold text is the direct translation of the classic text source.

The smaller, plain text is the explanation of the translator/editor.
Text with broken underline will provide a popup explanation when rolled over with a mouse.