"Out of the midst of a bush"

Synopsis

Rabbi Yehuda first explains that the burning bush is an allusion to the fire of Gehenom that punishes but does not utterly destroy the wicked. Thus, it signifies God's compassion towards the wicked.

We then learn that God appeared to Moses in the flame of fire because Moses was unlike all the other prophets, and only he was able to approach the flame without being burned by it. This was because Moses' soul was drawn from a place from where no other was drawn; his unique connection to Mercy allowed him to confront Judgment without fear. Rabbi Shimon then establishes that although Bilaam was Moses' counterpart, Bilaam drew strength from the lower crowns and he acted according to impurity below, while Moses drew from the Holy Crown above and his actions were performed according to Holiness. This follows the duality inherent in all aspects of the universe.

Finally, Rabbi Yochanan refers to Rabbi Yitzchak's interpretation of the title verse to explain that the burning bush was a sign to reassure Moses that Yisrael would not succumb under the burden of their oppression.

Relevance

The Light cast by this narrative painlessly burns away our sins and egocentric qualities from our nature, so that we now merit the World to Come, which really means the arrival of Heaven on Earth. Our fears of judgment are expunged from our being. When we are born into this world, our dark side and our soul has equal power. Our free will is to choose which voice we will follow.

This good-and-evil duality exists in the world at large. We now stamp out the darkness and tip the scales completely over to the side of good. Evil is banished from all existence. All wicked people of the world are rendered powerless. Their reign of terror is ended as the Zohar's Light successfully overthrows the powers of darkness.

Through the Holy Names that appear in this book of Zohar, and upon the merit of Moses, this becomes our ultimate exodus out of evil, our final and complete redemption and lasting freedom from the bondage of darkness.

The Light now shines from one end of the world to the other. And we bathe and bask forevermore in its pleasing and pleasurable radiance.

Bush Fire Gehenom (Hell) Hell (Gehenom) Judgment Moses Righteous Wicked Wickedness

389. Rabbi Yehuda said, From here we learn the compassion of the Place, MEANING OF THE HOLY ONE, BLESSED BE HE, towards the wicked, for it is written, "and behold, the bush burned with fire" (Shemot 3:2), to punish the wicked with it, AS MENTIONED ABOVE. "But the bush was not consumed" (Ibid.), meaning that they were not utterly destroyed. "Burned with fire" is all the same an allusion to the fire of Gehenom, MEANING EVEN THOUGH THE FIRE APPEARED TO MOSES, WHO WAS RIGHTEOUS, IT IS NONETHELESS AN ALLUSION TO THE FIRE OF GEHENOM WHICH IS FOR THE WICKED. "But the bush was not consumed," so it does not destroy them utterly.

389. אָמַר ר' יְהוּדָה, מִכָּאן לָמַדְנוּ, רַחֲמָנוּתוֹ שֶׁל מָקוֹם עַל הָרְשָׁעִים, דִּכְתִּיב, וְהִנֵּה הַסְּנֶה בּוֹעֵר בָּאֵשׁ, לַעֲשׂוֹת בָּהֶם דִּין בָּרְשָׁעִים, וְהַסְּנֶה אֵינֶנּוּ אוּכָּל, אֵין לָהֶם כְּלָיָה. בּוֹעֵר בָּאֵשׁ, עכ"פ רֶמֶז, לָאֵשׁ שֶׁל גֵּיהִנָּם. אֲבָל הַסְּנֶה אֵינֶנּוּ אוּכָּל, לִהְיוֹת בָּהֶם כְּלָיָה.

Angels Bush Darkness Fire Flame Moses Prophets

390. Another explanation of, "And the angel of Hashem appeared to him in a flame of fire" (Ibid.). HE ASKS, Why did He appear to Moses in a flame of fire, and not to the other prophets. Rabbi Yehuda said, Moses is not like the other prophets, for we learned that everyone who approaches the fire is burnt by it. Yet Moses approached it and was not burnt, as it is written, "And Moses drew near to the thick darkness where the Elohim was" (Shemot 20:18), and, "And the angel of Hashem appeared to him in a flame of fire out of the midst of a bush."

390. ד"א וַיֵּרָא מַלְאַךְ יְיָ' אֵלָיו בְּלַבַּת אֵשׁ. מ"ט לְמֹשֶׁה בְּלַבַּת אֵשׁ, וְלִשְׁאַר נְבִיאִים לָא. א"ר יְהוּדָה, לָאו מֹשֶׁה כִּשְׁאַר נְבִיאִים. דִּתְנָן, מַאן דְּקָרִיב לְאֶשָּׁא בֵּיהּ אִתּוֹקַד, וּמֹשֶׁה קָרִיב לְאֶשָּׁא וְלָא אִתּוֹקַד. דִּכְתִּיב, וּמֹשֶׁה נִגַּשׁ אֶל הָעֲרָפֶל אֲשֶׁר שָׁם הָאֱלֹהִים. וּכְתִיב, וַיַּרְא מַלְאַךְ יְיָ' אֵלָיו בְּלַבַּת אֵשׁ מִתּוֹךְ הַסְּנֶה.

Fear Fire Grades Judgment Moses Nukva Soul, The Ten Water Wisdom Zeir Anpin

391. Rabbi Aba said, IN THIS SUBJECT of Moses, we should observe it with supernal Wisdom. Why is it written, "Because I drew him out of the water" (Shemot 2:10)? THIS COMES TO TEACH US that one who is drawn from water, WHICH IS CHESED, does not fear fire, WHICH IS JUDGMENT. Rabbi Yehuda said, Because we have learned the place from where THE SOUL OF Moses was derived, no other person was derived. Rabbi Yochanan said he was composed of the ten levels OF ZEIR ANPIN as is written, "He is the trusted one in all My house" (Bemidbar 12:7), WHICH IS THE NUKVA. It is not written, 'the trusted of My house,' WHICH WOULD IMPLY THE TRUSTED OF THE NUKVA, BUT RATHER IT IS WRITTEN, "HE IS THE TRUSTED," WHICH MEANS THE TRUSTED OF ZEIR ANPIN, WHICH IS HIGHER THAN THE NUKVA. Blessed is the portion of the person whose Master testifies of him thus.

391. רִבִּי אַבָּא אָמַר, הַאי דְּמֹשֶׁה, אִית לְאִסְתַּכְּלָא בֵּיהּ בְּחָכְמְתָא עִלָּאָה, עַל מַה כְּתִיב, כִּי מִן הַמַּיִם מְשִׁיתִיהוּ. מַאן דְּאִתְמְשָׁךְ מִן מַיָּא, לָא דָּחִיל מִנּוּרָא. דְּתַנְיָא אָמַר רִבִּי יְהוּדָה, מֵאֲתָר דְּאִתְגְּזַר מֹשֶׁה, לָא אִתְגְּזַר בַּר נָשׁ אָחֲרָא. א"ר יוֹחָנָן, בַּעֲשָׂרָה דַּרְגִּין אִשְׁתָּכְלָל. דִּכְתִּיב, בְּכָל בֵּיתִי נֶאֱמָן הוּא. וְלֹא נֶאֱמָן בֵּיתִי. זַכָּאָה חוּלָקֵיהּ דב"נ, דְּמָרֵיהּ אַסְהִיד כְּדֵין עֲלוֹי.

Balaam Moses Prophets

Balaam Balsam Crowns Heaven Holiness (Kedushah) Kedushah (Holiness) Moses Stone Sword Wicked Wickedness Zeir Anpin

393. RABBI SHIMON opened the discussion, saying: Heaven forbid that the fluid flowing from the bloom FLOWER, THAT HAS A FOUL ODOR, would mix, with the good balsam - MEANING, ARE YOU, HEAVEN FORBID, COMPARING THE WICKED BILAAM, TO OUR MASTER MOSES? But certainly this is THE MEANING OF, "Among the nations of the world there did arise, who is Bilaam's:" Moses' actions were above IN HOLINESS and Bilaam below IN IMPURITY. Moses utilized the holy crown of the Supernal King, WHICH IS ZEIR ANPIN above. Bilaam utilized the lower crowns, which are unholy below. And in that manner precisely it is written, "And Bilaam, the son of Beor the sorcerer, the children of Yisrael slew by the sword" (Yehoshua 13:22). WE SEE THAT HE IS CALLED "THE SORCERER" BECAUSE HIS ACTIONS WERE IN IMPURITY, and if you cannot conceive that he did more THAN THIS, look to his mule. FOR HE BECAME IMPURE WITH HER AND COPULATED WITH HER, AS OUR SAGES OF BLESSED MEMORY SAID. Rabbi Yosi came and kissed his hands and said, Behold, the stone that was in my heart has gone, MEANING THAT THIS QUESTION WEIGHED UPON HIS HEART LIKE A STONE IN HIS HEART AND NOW IT HAS LEFT AND HE IS RELEASED FROM IT.

393. פָּתַח וְאָמַר, קוּטִיפָא דְּקַרְנָטֵי, אִתְעָרְבָא בַּאֲפַרְסְמוֹנָא טָבָא ח"ו. אֶלָּא, וַדַּאי כַּךְ הוּא, באוה"ע קָם, וּמַנוֹ בִּלְעָם. מֹשֶׁה עוֹבָדוֹי לְעֵילָּא, וּבִלְעָם לְתַתָּא. מֹשֶׁה, אִשְׁתַּמַּשׁ בְּכִתְרָא קַדִּישָׁא דְּמַלְכָּא עִלָּאָה לְעֵילָּא. וּבִלְעָם, אִשְׁתַּמַּשׁ בְּכִתְרִין תַּתָּאִין דְּלָא קַדִּישִׁין לְתַתָּא. וּבְהַהוּא גַּוְונָא מַמָּשׁ כְּתִיב, וְאֶת בִּלְעָם בֶּן בְּעוֹר הַקּוֹסֵם הָרְגוּ בְּנֵי יִשְׂרָאֵל בַּחֶרֶב. וְאִי סַלְּקָא דַּעְתָּךְ יַתִּיר, זִיל שָׁאִיל לְאַתְנֵיהּ. אָתָא רִבִּי יוֹסֵי, וְנָשַׁק יְדוֹי, אָמַר, הָא חַמְרָא דְּלִבָּאי נָפַק לְבַר.

Crowns Holiness (Kedushah) Kedushah (Holiness) Prophets

394. From this, THE WORDS OF RABBI SHIMON, it appears that there are those above and those below, right and left, Mercy and Judgment, the children of Yisrael and the heathen. Yisrael utilize the crowns of above, which are holy. The heathen utilize the crowns of below, which are not holy. Those OF YISRAEL are of the right, and those OF THE HEATHEN are of the left. Nevertheless, the upper prophets OF YISRAEL differ from the lower prophets OF THE HEATHEN; the prophets of holiness are separate from the prophets that are not from holiness.

394. דְּהָכָא מַשְׁמַע, דְּאִית עִלָּאִין וְתַתָּאִין, יְמִינָא וּשְׂמָאלָא, רַחֲמֵי וְדִינָא, יִשְׂרָאֵל ועכו"ם. יִשְׂרָאֵל, מִשְׁתַּמְּשִׁין בְּכִתְרִין עִלָּאִין קַדִּישִׁין. עכו"ם, בְּכִתְרִין תַּתָּאִין דְּלָא קַדִּישִׁין. אִלֵּין דִּימִינָא, וְאִלֵּין דִּשְׂמָאלָא, ועכ"פ, מִתְפָּרְשִׁין נְבִיאֵי עִלָּאֵי מִנְּבִיאֵי תַּתָּאֵי. נְבִיאֵי דְּקוּדְשָׁא, מִנְּבִיאֵי דְּלָאו דְּקוּדְשָׁא.

Balaam Grades Moses Prophecy Prophets

395. אָמַר רִבִּי יְהוּדָה, כְּגַוְונָא דַּהֲוָה מֹשֶׁה, פָּרִישׁ מִכָּל נְבִיאֵי, בִּנְּבוּאָה קַדִּישָׁא עִלָּאָה. כַּךְ הֲוָה בִּלְעָם, פָּרִישׁ מִשְּׁאָר נְבִיאֵי וָחֳרָשֵׁי, בִּנְּבוּאָה דְּלָאו קַדִּישָׁא לְתַתָּא. ועכ"פ מֹשֶׁה הֲוָה לְעֵילָּא, וּבִלְעָם לְתַתָּא, וְכַמָּה דַּרְגִּין וְדַרְגִּין מִתְפָּרְשִׁין בֵּינַיְיהוּ.

Angels Bush Exile Fire Flame Heaven Moses Thought

396. Rabbi Yochanan said in the name of Rabbi Yitzchak, that Moses thought and said, 'Perhaps, heaven forbid, Yisrael will expire from this hard labor,' as it is written, "And looked on their burdens" (Shemot 2:11). Therefore, "the angel of Hashem appeared to him in a flame of fire...and he looked, and, behold, the bush burned with fire" (Shemot 3: 2). That is, they are enslaved to hard labor, but "the bush was not consumed;" NAMELY, THEY DO NOT PERISH IN EXILE, AS MENTIONED ABOVE. Happy are the children of Yisrael that the Holy One, blessed be He, separated them from all nations and called them 'children,' as it is written, "You are the children of Hashem your Elohim" (Devarim 14:1).

396. אָמַר רִבִּי יוֹחָנָן אָמַר רִבִּי יִצְחָק, מֹשֶׁה הֲוָה מְהַרְהֵר וְאוֹמֵר, שֶׁמָּא ח"ו יִשְׂרָאֵל יִכְלוּ בְּהַאי עֲבוֹדָה קָשָׁה, הֲדָא הוּא דִּכְתִּיב, וַיַּרְא בְּסִבְלוֹתָם. לְפִיכָךְ, וַיֵּרָא מַלְאַךְ יְיָ' אֵלָיו בְּלַבַּת אֵשׁ וְגוֹ,' וַיַּרְא וְהִנֵּה הַסְּנֶה בּוֹעֵר בָּאֵשׁ וְגוֹ.' כְּלוֹמַר, מְשׁוּעֲבָּדִים הֵם בַּעֲבוֹדָה קָשָׁה, אֲבָל וְהַסְּנֶה אֵינֶנּוּ אוּכָּל. זַכָּאִין אִינּוּן יִשְׂרָאֵל, דְּקוּדְשָׁא בְּרִיךְ הוּא פָּרִישׁ לוֹן מִכָּל עַמִּין, וְקָרָא לוֹן בְּנִין, דִּכְתִיב בָּנִים אַתֶּם לַה' אֱלֹהֵיכֶם.