Kabbalah Library

86. Rabbi Shimon also said, “Indeed, you are everything, as it is written, ‘If there is a prophet among you, I, the Lord, make Myself known to him in a vision; I speak to him in a dream.’ And because of it, when upper Ima, Bina, was revealed to you, you said, ‘Let me go over and see this great sight, why the bush does not burn,’ for because Bina is mercy, it is written about her, ‘the bush does not burn,’ that the judgment, called ‘bush,’ does not burn.”

87. there are five lights in Bina, which are called “sunrays,” since Bina is called “sun,” and they are from Hesed to Hod. From Bina to Hod, they shone in you, Moses, and this is what Hod gave to Moses, to alert that all five Sefirot HGT NH were given to you, since even Hod was given to you. And because of it, the face of Moses is as the face of the sun, as Bina, who is called the “sun.” These five Sefirot amount to the fifty gates of Bina, since each Sefira consists of ten Sefirot.

Here it speaks from the perspective of the vessels, where the upper ones were given first, and finally the lower ones. Therefore, since he was rewarded with Hod, he had necessarily already received all the Sefirot preceding Hod.

88. Those five that we mentioned, which are five times light that is written in the first day in the work of creation, which is Hesed, correspond to the five fingers of the right hand, Hesed. They are the ones that were seen by you in the bush, since you are destined to bring out of exile the descendants of Abraham, who is the degree of right, Hesed, and from there, Bina is complete mercy, the great hand, Hesed.

From the side of Gevura, called “the mighty hand,” her five Sefirot, the five times firmament that is written on the second day of the work of creation, correspond to the five fingers of the left hand. But from the side of your degree, the middle line, it is written, “And the children of Israel come out with a mighty hand,” corresponding to the body, the middle line, which incorporates a body, two arms, and two thighs, five phases corresponding to the five fingers in the hand.

You find that these three hands are five, five, five: five fingers of the right hand, five fingers of the left hand, two arms, two thighs, and a body, which are five. Together, they amount to fifteen.”

Moses said to him, “Blessed are you to the upper Ima, Bina, but these fifteen, three hands, HGT, make me the bottom Hey for the staff of God, which is Vav, ZA, where Yod-Hey [fifteen], HGT, build the Malchut for ZA.”

89. Moses said, “Rabbi Shimon, behold, I will attack your words, which you said that a mirror is Bina, but a mirror is to the right, for the Gematria of the word ‘with a mirror’ that is written about me, ‘I will know him with a mirror,’ is 248, which is Abraham in Gematria, Hesed, and this vision that is in the mirror is Hesed of ZA, and not of Bina.”

Rabbi Shimon said to him, “At first, a vision appeared to you, as it is written about it, ‘I make Myself known to him in a vision,’ which is Bina. Afterwards, you said, ‘Let me go over and see this great sight,’ Bina, in which the bush is mentioned five times corresponding to the five lights of the right in Bina, which shine five times bush, which are the five judgments in her. They are inverted into mercy, like Bina, which is why the bush does not burn.

“Now this vision has been revealed to you again in the 248 commandments to-do, which are in the five books of Moses, the five lights of Hesed of ZA, which is called Torah.”

Moses rose and kissed him and blessed him. We must know that there are two mirrors: the mirror that shines, ZA and Bina, and the mirror that does not shine, Malchut.

90. Moses said to him, “Rabbi Shimon, this mirror, at times it is in the letter Hey, as it is written, ‘the great vision,’ and at times, in the letter Bet, ‘I will make Myself known to him in a vision.’ Sometimes in Mem, ‘and from the sight of his waist and below,’ at times in Kaf, ‘as the vision of a man on him,’ at times in Vav, ‘and a vision of the glory of the Lord,’ and at times for a vision, without any need for an added letter besides Bet, ‘with a vision.’

“However, indeed, this mirror consists of ten Sefirot, and each letter points to its Sefira. ‘As a vision,’ in the letter Kaf, indicates the Sefira Keter, and so it is with the rest of the letters, each pointing to its Sefira.

91. She has several visions, and she also has several imaginations and mirrors, and all of it is known in the eye of the mind in the heart, in Malchut, of which we learn that the heart knows, the heart understands. It is written, “And through the prophets, I gave parables.” The imagination is only in the mind of the heart, in Malchut; it is not as the imagination in the eye, as it is written, “To whom would you liken Me and I would be equal?” and “To whom would you liken God?”

There are visions like those who see visions in the stars, from the Sitra Achra, but a vision of a prophesy is as a night vision, Malchut, and not in the Sefirot above her.

92. Imaginations and visions are like understanding one thing from another and likening one thing to another. But a vision, which is with the eye of the mind, is as a light that shines in the pupil of the eye, in Malchut, since the pupil is black, as it is written, “I am black and beautiful,” beautiful in the white light inside the eye, which shines for the pupil of the eye. The pupil of the eye is called as it is written, “a candle is a commandment,” and the light that shines in it from within, the white, is as it is written, “and the Torah is light,” ZA, who is called Torah.

93. Rabbi Shimon said, “I said that now the Creator and His Shechina have been revealed to you in the Torah, as it is written, ‘I, the Lord, make Myself known to him in a vision.’ A vision is upper Ima. ‘Make Myself known,’ that she is known to you in Daat. He is the son of Yod-Hey, ZA, Vav of HaVaYaH. ‘I will speak to him in a dream’ is the bottom Hey, the Shechina.

94. “The dream is in closing of the eyes, Malchut. This is why she is called “a mirror that does not shine.” A prophesy is a vision with eyes open, since the three colors in the eye correspond to the three patriarchs, HGT, in which an only daughter shines, Malchut, the pupil of the eye. The two eyelids are NH, and the vision of the prophesy is seen only in NH. When they are open, it is a vision when awake, and when they are closed, it is a vision in a dream.”

95. Moses said, “Blessed are you to the Creator, arise and complete the commandments to illuminate the upper mirror, Bina, with commandments to the Creator.” Rabbi Shimon told him, “Yod is the pupil of the eye, Malchut. It is written about her, ‘For a candle is a commandment, and the Torah is light,’ for a candle of commandment is Malchut, and Torah is the light of Hey-Vav, where the Vav shines in her, in the pupil of the eye, five Sefirot, which are the three colors in the eye, HGT, and the two eyelids, NH, and five times light shine in the pupil of the eye from within, from the first Hey, Bina, which is the light of the mirror.