Daf 280a (דַּף ר״פ ע״א)
Ra‘aya Meheimna (רַעִיָא מְהֵימָנָא), in this parashah, your being gathered into that world was mentioned (בְּפַרְשְׁתָּא דָּא, הֲוָה אַדְכַּר כְּנִישׁוּ דִילָךְ לְהַהוּא עָלְמָא), as it is written: “Go up to this Mount Avarim, Mount Nevo,” and so on (דִכְתִיב עֲלֵה אֶל הַר הָעֲבָרִים הַזֶּה הַר נְבוֹ וְגוֹ'), “and see it, and be gathered to your people,” and so on (וְרָאִיתָ אוֹתָהּ וְנֶאֱסַפְתָּ אֶל עַמֶּךָ וְגוֹ'), “as Aharon your brother was gathered,” and so on (כַּאֲשֶׁר נֶאֱסַף אַהֲרֹן אָחִיךָ וְגוֹ') (Numbers 27). And in this parashah, you must return to the world and bring life (וּבְהַאי פַּרְשְׁתָּא, אִית לָךְ לְאָהַדְרָא לְעָלְמָא וּלְהַחֲיוֹת), and enter the Land of Yisrael (וּלְאַעֲלָא לְאַרְעָא דְּיִשְׂרָאֵל), and join in this parashah with your bride (וּלְאִתְחַבְּרָא בְּפַרְשְׁתָּא דָּא בְּכַלָּה דִילָךְ), of whom it is written: “Behold, I give to him My covenant of peace” (דִכְתִיב בָּהּ הִנְנִי נוֹתֵן לוֹ אֶת בְּרִיתִי שָׁלוֹם) (Numbers 25).
And because of this, Kudsha Berikh Hu did not say to you here, “Descend” (וּבְגִין דָּא לָא אָמַר לָךְ קוּדְשָׁא בְּרִיךְ הוּא הָכָא רֵד), but rather, “Ascend” (אֶלָּא עֲלֵה). For through it, you will enter the Land of Yisrael (דְּמִנֵּיהּ, אַנְתְּ תְּהֵא עָאל לְאַרְעָא דְּיִשְׂרָאֵל). And that which is said of you: “And no man knew his burial until this day” (וּמַה דְּאָמַר בָּךְ, וְלֹא יָדַע אִישׁ אֶת קְבוּרָתוֹ עַד הַיּוֹם הַזֶּה) (Deuteronomy 34). Woe to those whose hearts are closed and whose eyes are sealed (וַי לְאִינּוּן אֲטִימִין לִבָּא, סְתִימִין עַיְינִין), who do not know your burial (דְּלָא יַדְעֵי קְבוּרָה דִילָךְ): that you prayed for mercy before Kudsha Berikh Hu (דַהֲוֵית אַנְתְּ בָּעֵי רַחֲמֵי מִקּוּדְשָׁא בְּרִיךְ הוּא), that you should not enter into that burial (דְּלָא יֵיעוּל לָךְ בְּהַהוּא קְבוּרָה), in which you are called dead (דְּבָהּ אַנְתְּ מִתְקְרֵי מֵת). This is what is written: “Moshe My servant is dead” (הֲדָא הוּא דִכְתִיב, מֹשֶׁה עַבְדִּי מֵת) (Joshua 1). And those fools say (וְאִינּוּן טִפְּשָׁאֵי אַמְרִין): Was Moshe afraid of dying (וְכִי מֹשֶׁה הֲוָה מְפָחֵד מִמִּיתָה), to depart from this world to the World to Come, like the other creatures? (לְנָפְקָא מֵהַאי עָלְמָא, לְעָלְמָא דְּאָתֵי, כִּשְׁאַר בִּרְיָין). They do not know what your burial is, nor what your death truly is (וְאִינּוּן לָא יַדְעִין דִּקְבוּרָה דִילָךְ, וּמוֹתָא דִילָךְ אֵיךְ הִיא).p1-15
For so the masters of the Mishnah established: those who die outside the Land [of Yisrael] do not live (דְּהָכִי אוֹקְמוּהָ מָארֵי מַתְנִיתִין, דְּמֵתֵי חוּצָה לָאָרֶץ אֵינָם חַיִּים). They did not say that they are not destined to be revived-for were it so, they would deny the resurrection of the dead (לָא אַמְרֵי דְּאֵינָם עֲתִידִים לְהַחֲיוֹת, דְּאִלְמָלֵי כַּךְ הֲווֹ כַּפְרִין בִּתְחִיַּית הַמֵּתִים).
Rather, here is a great secret: his burial is in a likeness not fitting for him, which is: a land of dryness and weariness without water (אֶלָּא הָכָא רָזָא רַבְרְבָא, קְבוּרָה דִילֵיהּ בְּצוּלְמָא דְּלָאו הֲגוּנָה לֵיהּ, דְּאִיהִי אֶרֶץ צִיָּה וְעָיֵף בְּלִי מָיִם) (Psalms 42). And there is no water but Torah (וְלֵית מַיִם אֶלָּא תּוֹרָה). And in it: He has no form nor beauty (וּבָהּ לֹא תֹאַר לוֹ וְלֹא הָדָר) (Isaiah 53). And whoever looks upon him in that likeness: we see him, but he has no appearance that we should desire him (וּמַאן דְּחָזִי לֵיהּ בְּהַהוּא צוּלְמָא, וְנִרְאֵהוּ וְלֹא מַרְאֶה וְנֶחְמְדֵהוּ) (Isaiah 53).
And because of this, the prophecy of Yeshayahu, Behold, My servant shall prosper, is hinted regarding him (וּבְגִין דָּא, נְבוּאַת יְשַׁעְיָה, הִנֵּה יַשְׂכִּיל עַבְדִּי, קָא רָמִיז עָלֵיהּ) (Isaiah 52). And because of that burial (וּבְגִין הַהוּא קְבוּרָה), he sought mercy that he would not die there outside the Land (הֲוָה בָּעֵי רַחֲמֵי דְּלָא יְמוּת תַּמָּן בְּחוּצָה לָאָרֶץ), for he was in a land of dryness, hungry, weary, and thirsty without water, which is the Orayta (לְפוּם דְּהֲוָה בְּאֶרֶץ צִיָּה רָעֵב וְעָיֵף וְצָמֵא בְּלִי מַיִם, דְּאִיהִי אוֹרַיְיתָא).
And because of this it is said of him: Go up to this Mount Avarim (וּבְגִין דָּא אִתְּמַר עָלֵיהּ, עֲלֵה אֶל הַר הָעֲבָרִים הַזֶּה) (Numbers 27). From his lowliness was shown his greatness (מִשִּׁפְלוּתָא דִּילֵיהּ, אַחְזֵי לֵיהּ מַעֲלָתֵיהּ), even though you were buried in a place not fitting for you (אַף עַל גַּב דְּאַנְתְּ קָבוּר בַּאֲתָר דְּלָאו הָגוּן לָךְ), naked without your garments, which are skin and flesh (עָרוּם בְּלָא לְבוּשִׁין דִּילָךְ, דְּאִינּוּן עוֹר וּבָשָׂר), wandering and moving from your place, tossed and exiled (נָע וָנָד מֵאֲתָר דִּילָךְ, וּמְטַלְטֵל וְגָלֵּי). Behold Pinchas, who did good with you, of whom it is said: Behold, I give to him My covenant of peace (הָא פִּנְחָס דְּעַבְדַּת טִיבוּ עִמֵּיהּ, דְּאִתְּמַר עָלָךְ, הִנְנִי נוֹתֵן לוֹ אֶת בְּרִיתִי שָׁלוֹם) (Numbers 25), he will do good with you (הָא אִיהוּ יַעְבִּיד טִיבוּ עִמָּךְ), and in him you will be elevated in his parashah (וּבֵיהּ תִּסְתְּלַּק בְּפַרְשְׁתָּא דִּילֵיהּ).
For in it is your bride-there you will be united with her as a groom with his bride (דְּבָהּ כַּלָּה דִּילָךְ, תַּמָּן תִּתְיַיחֵד עִמָּהּ, כֶּחָתָן עִם כַּלָּתֵיהּ). For you are a great benefit for Yisrael in your burial (דְּהָא אַנְתְּ תּוֹעֶלֶת גָּדוֹל לְיִשְׂרָאֵל בְּקְבוּרָתָךְ), for if you had not been buried outside the Holy Land, away from your bride, Yisrael would not have gone out of exile (אִי לָא הֲוֵית קָבוּר לְבַר מֵאַרְעָא קַדִּישָׁא, לְבַר מִכַּלָּה דִילָךְ, לָא הֲווֹ יִשְׂרָאֵל נָפְקִין מִגָּלוּתָא). And because of you it is said: And he was wounded for our transgressions (וּבְגִינָךְ אִתְּמַר, וְהוּא מְחוֹלָל מִפְּשָׁעֵינוּ) (Isaiah 53). You were made sick on account of the sins and transgressions of Yisrael in your burial, as it is said of you: And He buried him in the valley (אִתְעָבְּידַת חוֹל בְּגִין חוֹבָה וָפֶשַׁע דְּיִשְׂרָאֵל בִּקְבוּרָה דִילָךְ, דְּאִתְּמַר בָּךְ, וַיִּקְבּוֹר אוֹתוֹ בַּגַּיְא) (Deuteronomy 34).
And what is written concerning your burial: Every valley shall be lifted up (וּמַה כְּתִיב בִּקְבוּרָה דִילָךְ, כָּל גֶּיא יִנָּשֵׂא) (Isaiah 40), every low and humble one shall be lifted up because of you-these are Yisrael, who are lower than every nation and tongue (כָּל שָׁפֵל וְנָמוּךְ יִנָּשֵׂא בְּגִינָךְ, דְּאִינּוּן יִשְׂרָאֵל, דְּאִינּוּן שְׁפָלִים מִכָּל אוּמָה וְלִישָׁן). And every mountain and hill shall be made low-these are the wicked, the proud and haughty (וְכָל הַר וְגִבְעָה יִשְׁפָּלוּ, דְּאִינּוּן רַשִׁיעֲיָיא, וְגַסֵי הָרוּחַ). And this is: And with his wounds we are healed (וְהַאי אִיהוּ, וּבַחֲבוּרָתוֹ נִרְפָּא לָנוּ) (Isaiah 53)-with the connection that you were joined with us in exile, we are healed (בְּחִבּוּרָא דְּאִתְחַבָּר עִמָּנָא בְּגָלוּתָא, נִרְפָּא לָנוּ). For you are as the sun that shines, which even though it is gathered in the night, it shines through the moon, and all the stars and constellations (דְּאַנְתְּ הוּא כְּשִׁמְשָׁא דְּנָהִיר, דְּאַף עַל גַּב דְּאִתְכְּנַשׁ בְּלֵילְיָא, נָהִיר הוּא בְּסִיהֲרָא, וּבְכָל כֹּכָבַיָּא וּמַזָּלֵי).
So you shine in all the masters of halakhot and Kabbalah (הָכִי אַנְתְּ נָהִיר, בְּכָל מָארֵי הֲלָכוֹת וְקַבָּלוֹת). And for you they are hidden in concealment, like a spring that waters the trees beneath their roots in secret, until its waters burst forth openly (וְלָךְ אִשְׁתַּקְיָין בִּגְנִיזוּ, כְּמַבּוּעָא דְּאַשְׁקֵי לְאִילָנִין תְּחוֹת שָׁרְשֵׁיהוֹן בִּגְנִיזוּ, עַד דְּאִתְבְּקַע מֵימוֹי בְּאִתְגַּלְיָיא). This is what is written: Your springs shall spread forth outside (הֲדָא הוּא דִכְתִיב, יָפוּצוּ מַעְיְנוֹתֶיךָ חוּצָה) (Proverbs 5). For you are also like the sun that goes in the winter beneath the fountains (דְּאַנְתְּ הוּא אוּף הָכִי, כְּשִׁמְשָׁא דְּאָזִיל בִּימֵי הַחוֹרֶף תְּחוֹת מַבּוּעִין), and when redemption comes, you shall be as the sun that goes in the summer above the fountains (וְכַד מָטֵי פּוּרְקָנָא, תְּהֵא כְּשִׁמְשָׁא דְּאָזִיל בַּקַּיִץ לְעֵילָּא מִמַּבּוּעִין), and they shall be cooled with mercy (וְיֵהוֹן צוֹנְנִין בְּרַחֲמֵי). For when you are beneath them, they are hot with judgment (דְּכַד אַנְתְּ תְּחוֹתַיְיהוּ, אִינּוּן חַמִּין בְּדִינָא).
Ra‘aya Meheimna came and blessed the Holy Luminary (אָתָא רַעְיָא מְהֵימָנָא, וּבָרִיךְ לְבוּצִינָא קַדִּישָׁא), and said: Indeed, you are he who shines to me at the time it is said of me: For the sun had set-the sun was extinguished, its light darkened (וְאָמַר וַדַּאי אַנְתְּ הוּא דְּנָהִיר לִי, בְּזִמְנָא דְּאִתְּמַר עָלַי, כִּי בָא הַשֶּׁמֶשׁ, כָּבָה הַשֶּׁמֶשׁ, דְּאַחֲשִׁיךְ נְהוֹרֵיהּ) (Bereshit 28). May it be His will that Hashem shine His Name upon you (יְהֵא רַעֲוָא, דְּיְיָ יַנְהִיר שְׁמֵיהּ עֲלָךְ). And the Holy Luminary further said (וְעוֹד אָמַר בּוּצִינָא קַדִּישָׁא): Indeed, you are all (וַדַּאי אַנְתְּ הוּא כֹּלָּא). He said: If there be a prophet among you, etc. (דְּאָמַר, אִם יִהְיֶה נְבִיאֲכֶם וְגוֹ׳) (Numbers 12).
And because of this, when Imma Ila’ah was revealed to you, you said: I will turn aside now and see this great vision, why the bush is not consumed (וּבְגִין דָּא, כַּד אִתְגַּלְיָיא אִמָּא עִלָּאָה לָךְ, אַמָרְתּ אֲסוּרָה נָּא וְאֶרְאֶה אֶת הַמַּרְאֶה הַגָּדוֹל הַזֶּה, מַדּוּעַ לֹא יִבְעַר הַסְּנֶה) (Exodus 3). Because she is mercy, it is said of her: The bush was not consumed (בְּגִין דְּאִיהִי רַחֲמֵי, אִתְּמַר בָּהּ לֹא יִבְעַר הַסְּנֶה). And she has five lights, which are called the rays of the sun, until Hod (וְחָמֵשׁ נְהוֹרִין אִית לָהּ, דְּאִתְקְרִיאוּ קַרְנֵי הַחַמָּה, עַד הוֹד). And from there until Hod they shine in you, Ra‘aya Meheimna (וּמִתַּמָּן עַד הוֹד, הֲווֹ נְהִרִין בָּךְ רַעְיָא מְהֵימְנָא). And this is: And He gave Hod to Moshe-to make known that all were given to you, even until Hod (וְהַאי אִיהוּ וְנָתַן הוֹד לְמֹשֶׁה, לְאִשְׁתְּמוֹדְעָא דְּכֻלְּהוּ לָךְ אִתְיְיהִיבוּ, אֲפִילּוּ עַד הוֹד). And because of this, the face of Moshe is as the face of the sun (וּבְגִין דָּא, פְּנֵי מֹשֶׁה כִּפְנֵי חַמָּה). And these five rise to the fifty gates of Binah (וְאִלֵּין חֲמֵשׁ, סַלְּקִין לְחַמְשִׁין תַּרְעִין דְּבִינָה).p1-16
Notes
Ohr HaChammah on Zohar: And in this passage etc. (וּבְהַאי פָּרְשְׁתָּא וְכוּ׳), the matter is (הָעִנְיָן כִּי), that the secret of the burial of Moshe Rabbenu is the secret of his descent from Atzilut to Yetzirah as mentioned above (כִּי סוֹד קְבוּרַת מֹשֶׁה רַבֵּנוּ הוּא סוֹד רְדָתוֹ מֵאֲצִילוּת אֶל הַיְצִירָה כַּנִּזְכָּר לְעֵיל), and this is what is said to him “go descend for your people have corrupted” (וְהַיְינוּ שֶׁנֶּאֱמַר לוֹ לֶךְ רֵד כִּי שִׁחֵת עַמְּךָ), he lowered him to the secret of Metatron (הוֹרִידוֹ אֶל סוֹד מַטְטְרוֹ״ן), where “the wicked walk on every side” (אֲשֶׁר שָׁם סָבִיב רְשָׁעִים יִתְהַלָּכוּן), and this is what is said “and he buried him in the valley” (וְזֶהוּ וַיִּקְבֹּר אוֹתוֹ בַגַּיְא), that is, in the depth of the world of Metatron (דְּהַיְינוּ בְּעִמְקוֹ שֶׁל עוֹלַם מַטְטְרוֹ״ן), there below at the entrance of the palace of Sapphire Brick (שָׁם לְמַטָּה מִפֶּתַח הֵיכַל לִבְנַת הַסַּפִּיר), there “sin crouches” (שָׁם חַטָּאת רוֹבֵץ), which is the female of the great abyss (שֶׁהִיא נוּקְבָא דְּתְהוֹם רַבָּא), and truly it is opposite Beit Peor (וּמַמָּשׁ הִיא מוּל בֵּית פְּעוֹר), which forever opens its mouth against holiness (שֶׁהוּא לְעוֹלָם פּוֹעֵר פִּיו נֶגֶד הַקְּדוּשָׁה), and this is “and Moshe the servant of Hashem died there” (וְהַיְינוּ וַיָּמָת שָׁם מֹשֶׁה עֶבֶד ה׳), and it is already known that the aspect of “servant” is in Metatron (וּכְבָר נוֹדָע כִּי בְּחִינַת עֶבֶד הוּא בְּמַטְטְרוֹ״ן), and from that side it is said “Moshe My servant has died” (וּמֵהַהוּא סִטְרָא נֶאֱמַר מֹשֶׁה עַבְדִּי מֵת), that he is immersed in the place of death (שֶׁהוּא שָׁקוּעַ בִּמְקוֹם הַמִּיתָה), as explained further (כִּדְמַסִּיק). However there is hinted there the secret of ascent to it in the secret of the redemption (אַמְנָם שָׁם נִרְמָז סוֹד הָעֲלִיָּה אֵלָיו בְּסוֹד הַגְּאֻלָּה), that he will be elevated from servant to son to the secret of Atzilut (שֶׁיִּסְתַּלֵּק מֵעֶבֶד לְבֵן לְסוֹד הָאֲצִילוּת), and this is what is said “ascend to this mountain of the crossings” (וְהַיְינוּ אוֹמֵר עֲלֵה אֶל הַר הָעֲבָרִים הַזֶּה), which is Tiferet, the mountain (דְּהַיְינוּ תִּפְאֶרֶת הַר), certainly (וַדַּאי), as mentioned in the Tikkunim (כַּנִּזְכָּר בַּתִּיקּוּנִים), in which there are two servants, the servant of Chesed and the servant of Gevurah (שֶׁבּוֹ ב׳ עֲבָדִים עֶבֶד הַחֶסֶד וְעֶבֶד הַגְּבוּרָה), and through it the flow passes downward (וְדֶרֶךְ בּוֹ עוֹבֵר הַשֶּׁפַע לְמַטָּה), and afterward Mount Nevo (וְאַחַר כָּךְ הַר נְבוֹ), which is son in him (בְּנוֹ בּוֹ), certainly (וַדַּאי), which is Yesod (יְסוֹד), and from there he will see the land (וּמִשָּׁם יִרְאֶה אֶת הָאָרֶץ), in the secret of the unification with his bride (בְּסוֹד הַיִּחוּד עִם כַּלָּתוֹ), and this is what is said “to return to the world” (וְזֶהוּ לְאַחְזָרָא לְעַלְמָא), to the secret of the World of Atzilut (אֶל סוֹד עוֹלַם הָאֲצִילוּת), and to revive from death that which is below (וּלְהַחֲיוֹת מִמִּיתָה שֶׁהִיא לְמַטָּה), and to enter the Land of Israel (וּלְעָלָא לְאַרְעָא דְּיִשְׂרָאֵל), for his burial outside the Land depends on this exactly (כִּי קְבוּרָתוֹ בְּחוּץ לָאָרֶץ תָּלוּי בָּזֶה מַמָּשׁ כַּנִּזְכָּר לְעֵיל), and this is “to be united in this passage with your bride” (וְהַיְינוּ לְאִתְחַבְּרָא בְּפָרְשְׁתָּא דָא בְּכַלָּה דִּילָךְ), which is Malchut (שֶׁהִיא הַמ׳), in the secret of “and see the land” (בְּסוֹד וּרְאֵה אֶת הָאָרֶץ), and this is through Yesod, the covenant of peace which was his (וְהַיְינוּ עַל יְדֵי הַיְּסוֹד בְּרִית שָׁלוֹם שֶׁהָיָה שֶׁלּוֹ), and The Holy One Blessed Be He commanded him to give it to Pinchas (וְהַקָּדוֹשׁ בָּרוּךְ הוּא צִוָּהוּ שֶׁיִּתֵּן אוֹתוֹ לְפִינְחָס), as explained in the Zohar on “therefore say” etc. (כְּדִפֵּירֵשׁ בַּזֹּהַר עַל לָכֵן אֱמֹר וְגוֹ׳). Those who die outside the Land do not live (מֵתֵי חוּץ לָאָרֶץ אֵינָם חַיִּים), the matter is (הָעִנְיָן), that one who is buried in the Land of Israel his soul ascends to the Land of the supernal living (כִּי הַקָּבוּר בְּאֶרֶץ יִשְׂרָאֵל נִשְׁמָתוֹ עוֹלָה אֶל אֶרֶץ הַחַיִּים הָעֶלְיוֹנִים), which is Malchut of Atzilut (מ׳ דַאֲצִילוּת), and one who is buried outside the Land his soul ascends to the upper outside (וְהַקָּבוּר בְּחוּץ לָאָרֶץ נִשְׁמָתוֹ עוֹלָה בְּחוּץ לָאָרֶץ הָעֶלְיוֹנָה), which is the secret of the world of Metatron (דְּהַיְינוּ סוֹד עוֹלַם מַטְטְרוֹ״ן), and these are called “those who die outside the Land do not live” (וְהֵם הַנִּקְרָאִים מֵתֵי חוּץ לָאָרֶץ אֵינָם חַיִּים), meaning they do not receive from the supernal life (כְּלוֹמַר אֵינָם מְקַבְּלִים מֵהַחַיִּים הָעֶלְיוֹנִים), that extends from the Infinite until reaching the Land of the living, Malchut of Atzilut (הַמִּתְפַּשֵּׁט מֵאֵין סוֹף עַד הַגִּיעוֹ לְאֶרֶץ הַחַיִּים מ׳ דַאֲצִילוּת), and it does not extend from there downward (וְאֵינוֹ מִתְפַּשֵּׁט מִשָּׁם לְמַטָּה), so that the wicked who are there, outside the Land, will not receive from it (כְּדֵי שֶׁלֹּא יִהְיוּ הָרְשָׁעִים שֶׁהֵם בְּחוּץ לָאָרֶץ סָבִיב רְשָׁעִים יִתְהַלָּכוּן), and therefore they do not live (וְלָזֶה אֵינָם חַיִּים), and they do not receive from those lives (וְאֵינָם מְקַבְּלִים מֵאוֹתָם הַחַיִּים), while they are those who die outside the Land (בְּהִיוֹתָם מֵתֵי חוּץ לָאָרֶץ), until their resurrection (עַד תְּחִיָּתָם), and their ascent to the Land of Israel (וַעֲלִיָּתָם לְאֶרֶץ יִשְׂרָאֵל). And Moshe Rabbenu, in the secret of his soul and his deeds (וְהִנֵּה מֹשֶׁה רַבֵּנוּ בְּסוֹד נִשְׁמָתוֹ וּמַעֲשָׂיו), was fitting to be drawn and gathered to the supernal Atzilut (הָיָה רָאוּי לִהְיוֹתוֹ נִשְׁאָב וְנֶאֱסָף אֶל הָאֲצִילוּת הָעֶלְיוֹנָה), if not for the multitude of the exile that caused him to be outside the Land (לוּלֵא הֲמוֹן הַגָּלוּת שֶׁגָּרַם הֱיוֹתוֹ בְּחוּץ לָאָרֶץ), as mentioned above (כַּנִּזְכָּר), and he was compelled to be gathered to the secret of outside the Land (וְהֻכְרַח אֲסִיפָתוֹ אֶל סוֹד חוּץ לָאָרֶץ), which is in that angel (דְּהַיְינוּ בַּמַּלְאָךְ הַנִּזְכָּר), which is an image that is not fitting for him (דְּהַיְינוּ צֶלֶם שֶׁאֵינוֹ רָאוּי לוֹ), for this angel is appointed over the image (כִּי הַמַּלְאָךְ הַזֶּה מְמֻנֶּה עַל הַצֶּלֶם), as mentioned in the Zohar, Parashat Emor (כַּנִּזְכָּר בַּזֹּהַר פָּרָשַׁת אֱמוֹר), and it is called a dry and weary land without water (וְהוּא הַנִּקְרָא אֶרֶץ צִיָּה וְעָיֵף בְּלִי מָיִם), meaning living waters (דְּהַיְינוּ מַיִם חַיִּים), from the waters of Tiferet, Torah (מִמֵּימֵי תִּפְאֶרֶת תּוֹרָה), that are drawn into Malchut (הַנִּמְשָׁכִים בְּמַלְכוּת), and not to this angel (וְלֹא לַמַּלְאָךְ הַזֶּה כַּנִּזְכָּר).
Ohr HaChammah on Zohar: You are everything (אַנְתּ הוּא כוּלָּא), meaning master of the sages (כְּלוֹמַר אֲדוֹן לַחֲכָמִים), master of the prophets (אֲדוֹן לַנְּבִיאִים), teacher of all (רַבָּן שֶׁל כֹּל), for you are the face of the sun and they are the face of the moon that shine from the sun (שֶׁאַתָּה פְּנֵי חַמָּה וְהֵם פְּנֵי לְבָנָה הַמְאִירִים מִן הַחַמָּה), the supernal Imma, that is the face of the sun certainly (אִמָּא עִלָּאָה דְּהַיְינוּ פְּנֵי חַמָּה וַדַּאי), and it is called the great appearance (וְהִיא נִקְרֵאת מַרְאָה הַגָּדוֹל), not merely an appearance (לֹא מַרְאָה סְתָם), for all lower appearances shine from it (שֶׁכָּל הַמַּרְאוֹת הַתַּחְתּוֹנוֹת מְאִירִים מִמֶּנָּה), because it is mercy (בְּגִין דְּאִיהִי רַחֲמִים), it is said concerning it “the bush was not consumed” (אִתְמַר בָּהּ לֹא יִבְעַר הַסְּנֶה), which is the Shekinah in exile within the shells (שֶׁהִיא הַשְּׁכִינָה בַּגָּלוּת בְּתוֹךְ הַקְּלִיפּוֹת), burning with the fire of Gevurah (בּוֹעֵר בָּאֵשׁ הַגְּבוּרָה), however now he saw that this fire is not judgment (אַמְנָם עַתָּה רָאָה שֶׁאֵשׁ זֶה אֵינוֹ דִּין), and therefore the bush was not consumed (וְלָכֵן הַסְּנֶה אֵינֶנּוּ אֻכָּל), because it is the fire of Binah (מִפְּנֵי שֶׁהוּא אֵשׁ הַבִּינָה), and therefore he said “I will turn aside and see the great appearance” (וְלָזֶה אָמַר אָסֻרָה נָּא וְאֶרְאֶה אֶת הַמַּרְאָה הַגָּדוֹל), which is not merely an appearance (שֶׁאֵינוֹ מַרְאָה סְתָם), as it says “in a vision I make Myself known” (כְּאָמְרוֹ בְּמַרְאָה אֵלָיו אֶתְוַדָּע), but a great appearance (אֶלָּא מַרְאָה גָּדוֹל), as he explains further (כִּדְמַסִּיק). And all that he explains further (וְכָל מַאי דְּמְפָרֵשׁ וְאָזִיל), is to explain the greatness of Moshe Rabbenu above all created beings (הוּא לְפָרֵשׁ מַעֲלַת מֹשֶׁה רַבֵּנוּ עַל כָּל הַנִּבְרָאִים), in that he illuminates them in the secret of greatness (בְּעִנְיָן שֶׁהוּא מֵאִיר לָהֶם בְּסוֹד הַגְּדוּלָה), and Binah has five lights (וְחָמֵשׁ נְהוֹרִין אִית לָהּ לְבִינָה), which are called visions of Elokim (שֶׁהֵם נִקְרָאִים מַרְאוֹת אֱלֹהִים), that is five times “light” in the act of creation (דְּהַיְינוּ ה׳ פְּעָמִים אוֹר בְּמַעֲשֵׂה בְּרֵאשִׁית), the five Sefirot Chesed, Gevurah, Tiferet, Netzach, Hod (ה׳ סְפִירוֹת חֶסֶד גְּבוּרָה תִּפְאֶרֶת נֵצַח הוֹד), and this is what he says “Imma extends until Hod” (וְהַיְינוּ דְּקָאָמַר אִמָּא עַד הוֹד אִתְפַּשְׁטַת), and they are the rays of the sun (וְהֵם קַרְנֵי הַחַמָּה), and this is the rays of Hod of Moshe Rabbenu in the secret of his prophecy (וְהַיְינוּ קַרְנֵי הוֹד דְּמֹשֶׁה רַבֵּנוּ בְּסוֹד נְבוּאָתוֹ), and this is what is said “from there until Hod they were shining in you” (וְזֶהוּ שֶׁאָמַר מִתַּמָּן עַד הוֹד הֲווֹ נְהִירִין בָּךְ). Ohr HaChammah on Zohar: And this is “and he gave the splendor to Moshe” (וְהַאי אִיהוּ וְנָתַן הַהוֹד לְמֹשֶׁה), the matter is (הָעִנְיָן כִּי), that from the statement “and you shall give from your splendor upon him” we learn that the splendor is his (כִּי מֵאֲמֹרוֹ וְנָתַתָּ מֵהוֹדְךָ עָלָיו לָמַדְנוּ שֶׁהַהוֹד שֶׁלּוֹ), and not the splendor alone but from Chesed until Hod (וְלֹא הַהוֹד לְבַד אֶלָּא מֵחֶסֶד עַד הוֹד), and that he specifically mentions Hod is to emphasize that even up to Hod (וְהַאי דְּנָקֵט הוֹד לְרַבּוֹתָא אֲפִילוּ עַד הוֹד), and the lower aspect comes to teach that the upper is obvious, that the face of Moshe is like the face of the sun (וְתַתָּאָי אָתֵי לְאַשְׁמָעִינַן דְּעִילָּאָי פְּשִׁיטָא דְּפְּנֵי מֹשֶׁה כִּפְּנֵי חַמָּה). And he further was precise saying “like the face of the sun” and did not say “like the sun” (וְדִקְדֵּק עוֹד אוֹמֵר כִּפְּנֵי חַמָּה וְלֹא אָמַר כַּחַמָּה), because he includes them in the aspect of being faces below (מִפְּנֵי שֶׁהוּא כּוֹלֵל אוֹתָם בִּבְחִינַת הֱיוֹתָם פָּנִים לְמַטָּה), that is, that they ascend to the fifty gates of Binah (דְּהַיְינוּ דְּסָלְקִין לַחֲמִשִּׁים תַּרְעִין דְּבִינָה), meaning that Binah, which is Heh, is included in the secret of Chokhmah, which is Yud (דְּהַיְינוּ הֱיוֹת בִּינָה ה׳ נִכְלֶלֶת בְּסוֹד הַחָכְמָה י׳), that is ten times five (דְּהַיְינוּ י׳ פְּעָמִים ה׳), and this is Hod, five times Vav-Dalet (וְהַיְינוּ הוֹד ה׳ זִמְנִין ו״ד), and in their secret within Binah they are faces to the sun (וּבְסוֹדָם בְּבִינָה הֵם פָּנִים לַחַמָּה), certainly (וַדַּאי), for from there the sun shines (שֶׁמִּשָּׁם מֵאִיר הַחַמָּה). And in these five etc. (וּבְאִלֵּין חָמֵשׁ וְכוּ׳), now he explains further (הַשְׁתָּא מְפָרֵשׁ וְאָזִיל), that Moshe Rabbenu includes these five appearances (שֶׁמֹשֶׁה רַבֵּנוּ כּוֹלֵל ה׳ מַרְאוֹת אֵלּוּ), and from within them from Binah in three aspects (וּמִתּוֹכָם מִבִּינָה בְּג׳ בְּחִינוֹת), right, Chesed (יָמִין חֶסֶד), and left, Gevurah (וּשְׂמֹאל גְּבוּרָה), and middle, Tiferet (וְאֶמְצַע תִּפְאֶרֶת), everything according to the length of the matter (הַכֹּל לְפִי אֹרֶךְ הָעִנְיָן), in such a way that they are hinted in Binah (בְּעִנְיָן שֶׁנִּרְמָזִין בְּבִינָה), in the secret of five on the right, five on the left, five in the middle (בְּסוֹד ה׳ מִיָּמִין ה׳ מִשְּׂמֹאל ה׳ בָּאֶמְצַע), their combination is Yud-Heh (קִבּוּצָם י״ה), and this is what is said “Heh Heh Heh” etc. (וְזֶהוּ ה׳ ה׳ ה׳ וְכוּ׳), that ascend to Yud-Heh (דְּסָלְקִין י״ה), and this is the secret of Hod as mentioned (וְהַיְינוּ סוֹד הוֹד כַּנִּזְכָּר). And this is the secret of the Heh in the Name Elokim (וְהַיְינוּ סוֹד ה׳ שֶׁבְּשֵׁם אֱלֹהִים), that is five times ten equals forty-nine (דְּהַיְינוּ ה׳ פְּעָמִים עֶשֶׂר עוֹלֶה מ״ט), which are forty-nine faces, forty-nine gates (דְּהַיְינוּ מ״ט פָּנִים מ״ט שְׁעָרִים), and the Heh itself, which is the fiftieth gate (וְה׳ עַצְמָהּ שֶׁהִיא שַׁעַר חֲמִשִּׁים), in such a way that Heh rises above ten (בְּעִנְיָן שֶׁה׳ עוֹלָה עַל י׳), and this is the staff of Elokim (וְהַיְינוּ מַטֵּה הָאֱלֹהִים), that Yud-Heh is the staff of Yud (שֶׁי״ה הוּא מַטֵּה יו״ד), that Yud rises above Heh (דְּסָלִיק י׳ עַל ה׳), and the staff of Elokim is Vav (וּמַטֵּה הָאֱלֹהִים הוּא ו׳), as mentioned elsewhere (כַּנִּזְכָּר בְּמָקוֹם אַחֵר), from the teachings of the Ramak of blessed memory (מֵרַבִּי מֹשֶׁה קוֹרְדּוֹבֵירוֹ זלה"ה ).