Kabbalah sa Mga Bilang 12:7: Sha'arei Orah & Kuntres Mattan Torah

The prophets received their prophecy from these Divine qualities and would say, “Thus says HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת etc.” Know however, that the prophecy of our teacher Moshe, peace be upon him, was higher than the prophecy of all other prophets, for our teacher Moshe made no mention of the title HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת. This is because in his prophecy Moshe adhered solely to HaShem-יהו״ה and had no need to perceive through “colored lenses-Mar’ot HaTzovot-מראות הצובאות.”³⁹Exodus 38:8 Therefore, it states about our teacher Moshe, peace be upon him, that he perceived through a “polished lens-Aspaklariya Metzuchtzachat-אספקלריא מצוחצחת,”⁴⁰Midrash Vayikra Rabba 1:14 and elsewhere. as Torah states,⁴¹Numbers 12:7-8 “Not so My servant Moshe, who is trusted throughout My house. I speak to him mouth to mouth, with clear vision and not in riddles, and he gazes at the image of HaShem-יהו״ה.” In contrast, all other prophets gazed through an “unpolished lens-Aspaklariya She’Eina Metzuchtzachat-אספקלריא שאינה מצוחצחת,” as it states,⁴²Hosea 12:11 “I am likened-Adameh-אדמה by the hand of the prophets”⁴³That is, the term “Adameh-אדמה” indicates that it is only the revelation of a similitude and likeness-Dimyon-דמיון, rather than a direct revelation. It similarly states,⁴⁴Numbers 12:6-7 “If there shall be prophets amongst you, I HaShem-יהו"ה shall make Myself known to him in a vision-Mar’eh-מראה; I shall speak to him in a dream-Chalom-חלום. Not so is My servant Moshe etc.” The words “I shall make Myself known to him in a vision-Mar’eh-מראה” refer to the “colored lenses-Mar’ot HaTzov’ot-מראות הצובאות.” This is why the other prophets prophesied with His title HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת, and why they always mention HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת, since they receive their prophecy from there.

The sages have explained to us with the interpretation of the verse’s ending, “These are the words which you shall speak to the children of Israel.” They were very specific: “These are the words,” neither more nor less. This is difficult; from where would it be derived that Moses will do more or less than the words of the Lord to warrant that the Lord must warn him of it? We have not found its likeness throughout the Torah. On the contrary, the verse writes of him, “for he is the trusted one in all my house” (Numbers 12:7).

Now, in many places this Sefirah is called Understanding-Binah-בינה. The reason is because it is the secret of the Upper Interpreter-HaMeilitz HaElyon-המליץ העליון positioned between the upper Sefirot and the lower Sefirot, who emanates beneficence and blessing to the other Sefirot from the Supernal Crown-Keter Elyon. Through this Sefirah man contemplates the Primary Root of all roots, and the Foundation of all foundations.¹⁵²Mishneh Torah, Hilchot Yesodei HaTorah 1:1 – That is, the knowledge of the Singular Preexistent Intrinsic and Essential Being HaShem-יהו״ה, blessed is He. For, without Understanding-Binah, there is no way to enter the knowledge of HaShem’s-יהו"ה Singular Preexistent Intrinsic and Essential Being, blessed is He. It therefore is compared to a Trusted Interpreter (Meilitz HaNe’eman),¹⁵³Like Moshe, about whom it states (Numbers 12:7), “He is trusted-Ne’eman-נאמן throughout My house,” and is called the Faithful Shepherd-Ra’ayah Mehemna or the Shepherd of Faith, as mentioned in the Fifth Gate, and as will be hinted in the next verse and mentioned shortly. as Moshe stated,¹⁵⁴Deuteronomy 5:5 “I stand between (Bein-בין)¹⁵⁵The word “between-Bein-בין” also means “understand-Been-בין” and shares the same root as Understanding-Binah-בינה. That is, the quality of Understanding-Binah is positioned between the upper Sefirot and the lower Sefirot, and there is no path to attain the upper Sefirot except by way of Understanding-Binah-בינה which is positioned between-Bein-בין them. (Also see Shaar HaYichud of Rabbi DovBer of Lubavitch, known as The Tract on Contemplation-Kuntres HaHitbonenut, and The Key to Chassidus, translated as The Gate of Unity, Ch. 1-3.) HaShem-יהו״ה and you.”