{"id":11362,"date":"2025-12-10T17:06:30","date_gmt":"2025-12-10T17:06:30","guid":{"rendered":"https:\/\/staging.kabbalah.info\/?post_type=book&p=11362"},"modified":"2025-12-10T17:06:30","modified_gmt":"2025-12-10T17:06:30","slug":"then-moses-will-sing","status":"publish","type":"book","link":"https:\/\/www.kabbalah.info\/en\/then-moses-will-sing\/","title":{"rendered":"Then Moses … Will Sing"},"content":{"rendered":"\n

207) Happy are Israel, for the Creator desires them more than all other nations. And for all the love that He loves them, He raised for them a prophet of truth, a loyal shepherd, and evoked upon him the spirit of holiness more than all the loyal prophets and took him verily out of His own share, from the tithing that Jacob gave of his sons to the Creator, which is the tribe of Levi. And since he was His Levite, the Creator took him and crowned him with several crowns, and anointed him with the holy anointing oil of above. Then He elicited the spirit of holiness from his sons unto the world and girded him with His holy sashes of the great faith, which is Bina<\/em>.<\/p>\n\n\n\n

208) When the time came for Moses the loyal prophet to come down to the world, the Creator took out a holy spirit from the quarry of the good sapphire stone, which is Malchut<\/em>, which was concealed in 248 lights and illuminated him. He crowned him with 365 crowns and had him stand before him, and entrusted him with all that He had. And He gave him 173 keys and crowned him with five crowns, and each crown rises and shines in a thousand illuminating worlds and hidden candles in the treasures of the upper Holy King.<\/p>\n\n\n\n

The<\/em> Zohar<\/em> explains the Mochin<\/em> that Moses was rewarded with before he came down to the earth. It is known that the order of the Mochin<\/em> is that in the beginning he receives VAK<\/em> without Rosh<\/em>, Hassadim<\/em> without GAR<\/em>. Afterwards, he receives GAR<\/em> that is discerned as Neshama<\/em>, then as Haya<\/em>, and then as Yechida<\/em>. It is also known that 248 is considered VAK<\/em> and 365 is considered GAR<\/em>.<\/p>\n\n\n\n

This is why it was said, \u201cThe Creator took out a holy spirit from the quarry of the good sapphire stone, Malchut<\/em>, which was concealed in 248 lights and illuminated him.\u201d By that, Moses obtained Mochin<\/em> of VAK<\/em>. \u201cHe crowned him with 365 crowns and had him stand before him\u201d is Mochin<\/em> of GAR<\/em>. \u201cAnd He gave him 173 keys,\u201d meaning the lights of the middle line, which are called \u201ckeys\u201d because the right and left lines cannot shine before the middle line comes and opens them.<\/p>\n\n\n\n

Then the middle line receives the full measure of lights whose emission it caused in the two upper lines. It receives a hundred lights from the right line, meaning all of its ten Sefirot<\/em>, since they are light of Hassadim<\/em>. From the left line, where there is light of Hochma<\/em>, it receives only seventy crowns and not the GAR<\/em> of Hochma<\/em>; hence, it lacks thirty. However, it has integration with GAR<\/em>, and they are regarded as only three. This is the reason why they are 173 keys.<\/p>\n\n\n\n

Afterwards he explains Mochin<\/em> of Haya<\/em>, as was said, \u201cAnd crowned him with five crowns,\u201d HGT<\/em> NH<\/em>, and each crown rises and shines in a thousand worlds, which are the Sefirot<\/em> of AVI<\/em>, where each Sefira<\/em> is equal to one thousand. Subsequently, he explains Mochin<\/em> of Yechida<\/em>, as it is said, \u201cAnd hidden candles in the treasures of the upper Holy King,\u201d which are lights of AA, the Yechida, which are hidden and clothed in upper Aba<\/em>, called \u201cthe upper Holy King.\u201d<\/p>\n\n\n\n

209) Then He took him through all the lights in the Garden of Eden and admitted him into His palace and took him through all of His armies and camps. Then everyone were shaken and started and said, \u201cMove away from being near him, for the Creator has awakened a spirit to govern and vex the worlds.\u201d A voice came out and said, \u201cWho is it who has all these keys?\u201d Another voice started and said, \u201cAccept him among you; it is he who is destined to come down among people, and through it, the Torah, the more hidden of all that is hidden, is destined to be given into his hands and to rock the worlds above and below.\u201d Then, everyone were exhilarated and journeyed after him. They started and said, \u201cYou have placed a human as our head; we went through fire and through water.\u201d<\/p>\n\n\n\n

210) Then the spirit of Moses rose and stood before the King. The open letter Mem<\/em> [\u05de] rose up and crowned in her crowns, and He crowned the spirit with 325 crowns and deposited the keys in his hands. The letter Shin<\/em> [\u05e9], which implies the three patriarchs, crowned him in three holy crowns, and entrusted all the King\u2019s keys in his hands, appointing him a trustee\u2014to be the trusted one in the House. The letter Hey<\/em> rose and was crowned in her crowns and received him from the King.<\/p>\n\n\n\n

The upper throne is from Chazeh<\/em> of ZA<\/em> upwards, where HGT<\/em> of ZA<\/em> are the three legs of the throne, and the Malchut<\/em> there that is the fourth leg. The throne itself is Bina<\/em>. In the three letters, Mem<\/em>, Shin<\/em>, Hey<\/em> [which comprise the name Moshe (Moses)], Mem<\/em> is the throne itself, Shin<\/em> is the three legs of the throne, HGT<\/em>, and Hey<\/em> is the Malchut<\/em>, the fourth leg. And Moses was a Merkava<\/em> [chariot\/assembly] for the middle line, ZA<\/em>.<\/p>\n\n\n\n

Moses was rewarded with Bina<\/em> because he was a Merkava<\/em> for the middle line, which decides between the right and the left of Bina<\/em>. It was said that Moses\u2019 spirit rose and stood before the King, for he was a Merkava<\/em> for the King, ZA<\/em>. And then the three letters Mem<\/em>, Shin<\/em>, Hey<\/em>, imparted upon him: The open letter Mem<\/em> rose and crowned herself in her crowns, the throne rose and crowned itself in mis Mochin<\/em>, which came out and were revealed and disclosed through the middle line, which is \u201cThree come out of one,\u201d and crowned the spirit with 325 crowns, in one matter, which stands in three.<\/p>\n\n\n\n

And the reason why he is called \u201c325 crowns\u201d is because of the verse, \u201cAnd the king’s anger subsided.\u201d This is so because before the middle line decided between the two lines of Bina<\/em>, there was a dispute between the right and the left. By the decision of the 325, the dispute subsided. And since the 325 was the whole reason for the Mochin<\/em> of ZA<\/em> that receives from Bina<\/em>, he calls them, \u201c325 crowns.\u201d \u201cAnd I will entrust the keys in his hands,\u201d since the lights of the middle line are called \u201ckeys.\u201d<\/p>\n\n\n\n

The letter Shin<\/em>, which implies the three patriarchs, crowned him in three holy crowns, which are three lines, HGT<\/em> of ZA<\/em> above the Chazeh<\/em>, called \u201cthe three legs of the throne.\u201d He entrusted all the King\u2019s keys in his hand, as all the Mochin<\/em> of ZA<\/em> in the middle line is called \u201ckeys.\u201d He was appointed in trusteeship, to be the house trustee, meaning the general Nukva<\/em> of ZA<\/em> is called \u201chouse,\u201d and since he received all the Mochin<\/em> of ZA<\/em>, he became a trustee, meaning bestowing upon the house, the Nukva<\/em>.<\/p>\n\n\n\n

\u201cThe letter Hey<\/em> rose, meaning that Malchut<\/em> rose above the Chazeh<\/em> and crowned in her crowns, receiving three lines, HGT<\/em> of ZA<\/em>, and becoming a fourth leg to the throne and she received him from the King, meaning that she receives the soul of Moses from the King.<\/p>\n\n\n\n

211) When Malchut<\/em> received him, Moses\u2019 spirit descended in the ships that sail in the great sea, Malchut<\/em>. Malchut<\/em> received him to raise him for the King, so he could clothe ZA<\/em> by receiving the illumination of Hochma<\/em> and Gadlut<\/em> from her. Also, she gave him illumination of the left from the great sea in her, weapons to strike Pharaoh and all his land. On the Sabbath and beginnings of months, she raises him to the King, ZA<\/em>, and then his name is called by these written letters, Mem<\/em>, Shin<\/em>, Hey<\/em>.<\/p>\n\n\n\n

212) At the time when he came out to descend to the land, to clothe in a body from the seed of Levi, 425 candles were established for the king, who is ZA<\/em>, and 425 appointed engravings accompanied that spirit of Moses to his place. When he came out to the world, the letter Hey<\/em>, the Shechina, illuminated his face and the house was filled by her brightness. At that time, the Creator called in regard to him, \u201cBefore I created you in the abdomen I knew you, and before you came out of the womb I consecrated you; I have appointed you a prophet to the nations.\u201d<\/p>\n\n\n\n

The name Tav<\/em>–Kaf<\/em>–Hey<\/em> [425] comes out in a coupling on a screen that diminishes the upper Ruach<\/em>, so it can materialize and clothe in a body in his mother\u2019s womb. Then a measure of light that emerges in this coupling is discerned in it, and this is the meaning of the 425 candles that were erected for the king. And the forces of diminution that emerge from the screen are called \u201c425 engravings,\u201d which were entrusted with bringing down the spirit to his mother\u2019s womb, as it was said that they accompanied Moses\u2019 spirit to his place.<\/p>\n\n\n\n

After it is established in the seven months of conception, the Shechina illuminated upon him. This is as it was said that when he came out to the world, the letter Hey<\/em>, the Shechina, illuminated before him and the house was filled with her brightness.<\/p>\n\n\n\n

213) At that time, the Creator killed Egypt\u2019s appointed minister, and Moses and the sons of Israel saw it and sang, as it is written, \u201cAnd Israel saw the Egyptians dead. Then Moses and the children of Israel will sing.\u201d<\/p>\n\n\n\n

214) \u201cThen Moses \u2026 will sing.\u201d All the praises by which they praised the Creator begin with the word \u201cThen,\u201d as it is written, \u201cThen Solomon said,\u201d \u201cThen Joshua spoke,\u201d \u201cThen Israel will sing.\u201d Why is this so?<\/p>\n\n\n\n

215) All the miracles and great deeds that were done for Israel were when the holy Atik<\/em>, meaning AA<\/em>, illuminated in his crowns the illumination of GAR<\/em>, when he brings Bina<\/em> and TM<\/em> back to his Rosh<\/em>. They are engraved and written in the Aleph<\/em> [\u05d0], where the upper Yod<\/em> of the Aleph<\/em> [top division from the diagonal] is the right line, and the bottom line in the Aleph<\/em> is the left line, and the line between them is the middle line, which decides. Pierces in the Aleph<\/em> in the dark means that the middle line in Aleph<\/em> pierces and diminishes the left line\u2014which is darkness\u2014into VAK<\/em> of GAR<\/em>, and then shines to every direction whether in Hochma<\/em> or in Hassadim<\/em>.<\/p>\n\n\n\n

When the light of the Aleph<\/em> connects and reaches the Zayin<\/em>, where the Zayin<\/em> is as it is written, \u201cThe sword for the Lord is filled with blood,\u201d meaning Malchut<\/em> when she leans to the left, then He performs miracles and great deeds because the Aleph<\/em> has bonded with the Zayin<\/em>, and this is the singing. The singing shines to all sides, both to Hochma<\/em> and to Hassadim<\/em>, and this is the meaning of \u201cThen Moses … will sing.\u201d<\/p>\n\n\n\n

216) \u201cMoses … will sing.\u201d But it should have said, \u201cMoses … sang.\u201d However, this thing is for the future, when he completes that time and complements for the future, when Israel are destined to praise this song in the future. The first righteous are all destined to be revived in a body and to say this song, even though they departed in the upper degrees above and were connected in a knot of the bundle of life, as it is written, \u201cThen Moses and the children of Israel will sing.\u201d<\/p>\n\n\n\n

217) \u201cThe Lord will set His hand again the second time to acquire the remnant of His people.\u201d \u201cTo acquire\u201d is as it is written, \u201cThe Lord acquired me at the beginning of His way.\u201d \u201cThe remnant of His people\u201d are the righteous among them, who are called \u201cremnants,\u201d as it is written, \u201cBut there remained two men in the camp.\u201d They are called \u201cremnant\u201d because the world exists only on those who make remnants, leftovers, of themselves. This is why the righteous are called \u201cremnants,\u201d from the word \u201cremains.\u201d<\/p>\n\n\n\n

218) Since they are tied in the bundle of life and delight in the upper pleasure, why should the Creator bring them down to earth? When all those spirits and souls that were in the highest degree were born and came out to the world, the Creator brought them down to earth below. It is all the more so now, since the Creator wishes to straighten what is crooked by showing them the signs and wonders that He will do for Israel. And although they are righteous, it is still written, \u201cFor there is not a righteous man upon earth who does good and sins not.\u201d And should you say, \u201cWhy should those who died by the counsel of the serpent rise?\u201d The answer is that they, too, will rise and be counselors to the Messiah King.<\/p>\n\n\n\n

219) Moses is destined to sing in the future, as it is written, \u201cAs in the days when you came out from the land of Egypt, I will show him wonders.\u201d Moses, who saw in the beginning, will see again. This is the meaning of \u201cI will show him.\u201d And then it is written, \u201cThen Moses and the children of Israel will sing this song to the Lord.\u201d<\/p>\n\n\n\n

220) This is the song of the queen, Malchut<\/em>, to the Creator. Any man who says this song every day, and intends in it, is rewarded with saying it in the future. This is so because there is the past world in it, there is the next world in it, there are ties of faith in it, and there are the days of the Messiah King in it. And all the other praises that the upper and lower say are dependent upon it.<\/p>\n\n\n\n

221) it is written \u201cSinging\u201d in female form [in Hebrew]. It should have said \u201csong,\u201d in male form. But this is singing\u2014the queen praising the king, ZA<\/em>. And Moses said from below upwards, from Malchut<\/em> to ZA<\/em>. This is why \u201csinging\u201d is in female form. She sang to the Creator because the King was kind to her. All those oils and lights that were extended, the holy king extended for her. This is why the queen praised him.<\/p>\n\n\n\n

222) If the singing of the queen is to the King, why does it say, \u201cMoses and the children of Israel\u201d? The queen is the one who must praise. However, happy are Moses and Israel, for they knew how to praise the King for the queen properly, since she inherited all her strength and might from the King.<\/p>\n\n\n\n

223) It is written, \u201cArise, sing in the night, at the head of the watches.\u201d \u201cArise, sing\u201d is the assembly of Israel, Malchut<\/em>. \u201cIn the night\u201d means in exile. At night is when Malchut<\/em> awakens and governs. \u201cAt the head\u201d is Yesod<\/em>, in which the queen is blessed. \u201cThe head of the watches\u201d is the Rosh<\/em> of Netzah<\/em> and Hod<\/em>, which is Yesod<\/em>.<\/p>\n\n\n\n

224) This is the Rosh<\/em> of the Ketarim<\/em> [plural of Keter<\/em>] of the king and the Sium<\/em> [conclusion, end]. With respect to the nine Sefirot<\/em> of direct light of ZA<\/em>, he is the ending lower one. And with respect to the nine Sefirot<\/em> of reflected light of ZA<\/em> that shine from below upwards, Yesod<\/em> is regarded as Keter<\/em> of reflected light. And since it is the head of the Sefirot<\/em> of reflected light, the text refers to it as the \u201chead of the watches.\u201d<\/p>\n\n\n\n

\u201cThe head of the watches\u201d lacks Vav<\/em> [in the word \u201cwatches\u201d in Hebrew], implying Malchut<\/em>, and Yesod<\/em> is her Rosh<\/em>, as it is called, \u201cthe head of the bed.\u201d And all is written in the holy, upper King, who is ZA<\/em>, Yesod<\/em> of ZA<\/em>, as it is written, \u201cThis song unto the Lord,\u201d to Yesod<\/em> of ZA<\/em>.<\/p>\n\n\n\n

225) \u201cThis song unto the Lord\u201d is the river, Bina<\/em>, which comes forth from Eden, Hochma<\/em>. It is Bina<\/em> that came out of Rosh<\/em> of AA<\/em>, from whom all the oil and Gadlut<\/em>, and all the Mochin<\/em> in ZON<\/em> and BYA<\/em> emerge. This is evident from the text that follows, \u201cI will sing unto the Lord,\u201d who is the holy, upper King, ZA<\/em>. This is why it is not written, \u201cI will sing unto Him,\u201d since the previous \u201cUnto the Lord\u201d in this singing for the Creator is Bina<\/em> and not ZA<\/em>.<\/p>\n\n\n\n

226) \u201cAnd said, saying \u2018I will sing unto the Lord.\u201d \u201cSaying\u201d is for many generations, so it will never be forgotten by them. This is so because anyone who has been rewarded with this singing in this world is rewarded with it in the next world and is rewarded with praising in it in the days of the Messiah King, in the joy of the assembly of Israel in the Creator.<\/p>\n\n\n\n

It is written, \u201cSaying,\u201d meaning saying that at that time in the holy land, when Israel dwelled in the land. \u201cSaying\u201d in exile, \u201csaying\u201d in Israel\u2019s redemption, \u201cSaying\u201d in the next world.<\/p>\n\n\n\n

227) \u201cI will sing unto the Lord for He is highly exalted.\u201d \u201cI will sing\u201d because they were praising the virtues of the queen. This is why it is written, \u201cI will sing,\u201d in singular form. \u201cUnto the Lord\u201d is the holy king, ZA<\/em>. \u201cFor He is highly exalted\u201d means He rose and crowned in His crowns to elicit blessings and power and might for ascension in everything. \u201cFor He is highly exalted,\u201d high in this world and exalted in the next world. He is high at that time, exalted so as to later be crowned in His crowns in complete joy.<\/p>\n\n\n\n

228) \u201cThe horse and its rider He has hurled into the sea.\u201d The lower government is the horse, and the upper government, to which they cling, is its rider. Both were given into that great sea and the great government to avenge them. And the Creator does not execute judgment below before He does it in their government above, as it is written, \u201cThe Lord will punish the host of the high heaven on high, and the kings of the earth upon the earth.\u201d<\/p>\n\n\n\n

229) \u201cHurled into the sea.\u201d That night, a strong Gevura<\/em> awakened. It is written about it, \u201cAnd the Lord caused the sea to go back by a strong Eastern wind all through the night.\u201d At that time the queen asked of the king that all those multitude Egyptians below and those ministers above be given into her hands. And they were all given to her, to avenge them, as it is written, \u201cThe horse and its rider He has hurled into the sea.\u201d \u201cInto the sea\u201d indicates both in the sea above and in the sea below.<\/p>\n","protected":false},"excerpt":{"rendered":"

207) Happy are Israel, for the Creator desires them more than all other nations. And for all the love that […]<\/p>\n","protected":false},"featured_media":0,"parent":11312,"menu_order":0,"template":"","meta":{"site-sidebar-layout":"default","site-content-layout":"","ast-site-content-layout":"","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"","ast-breadcrumbs-content":"","ast-featured-img":"","footer-sml-layout":"","theme-transparent-header-meta":"","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"default","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"var(--ast-global-color-4)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"ast-content-background-meta":{"desktop":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}}},"topic":[28],"class_list":["post-11362","book","type-book","status-publish","hentry","topic-zohar"],"acf":[],"yoast_head":"\nKabbalah | Then Moses ... Will Sing<\/title>\n<meta name=\"description\" content=\""Then Moses ... Will Sing" from The Zohar (Zohar for All) Volume 4, \u201cIntroduction of The Book of Zohar.\u201d\" \/>\n<meta name=\"robots\" content=\"noindex, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Kabbalah | Then Moses ... Will Sing\" \/>\n<meta property=\"og:description\" content=\""Then Moses ... 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