The Raven and the Dove
“But the discerning shall understand (Daniel 12:10)—Masters of Kabbalah. Of them it says: And the discerning shall shine like the splendor of the sky (ibid., 3)—those that put their effort in the זֹהַר (zohar), splendor, called סֵפֶר הַזֹּהַר (sefer ha-zohar), The Book of Radiance. It is Noah’s Ark to which are gathered two from a city, seven from a kingdom and, occasionally, one from a city and two from a clan (Jeremiah 3:14). By whom comes true: Every son that is born you shall cast him into הַיְאֹרָה (ha-ye’orah), the river (Exodus 1:22). And this is the אוֹרָה (orah), aura, of the book, but everything turns on you [Son—the mystery of Torah; that is born—the concept; הַיְאֹרָה (ha-ye’orah), the river—אוֹר הַתוֹרָה (or ha-torah), the light of Torah; תַּשְׁלִיכֻהוּ (tashlikhuhu), you shall cast him—תַּשְׂכִּילוּהוּ (taskiluhu), you shall instruct him. Instruct each and every mystery that is conceived by you in the light of Torah and its soul, and this is the light of The Book of Zohar, but everything depends on you (Sullam)].
Who caused this [lack of proper instruction]? The raven, since at that time you [Moses Faithful Shepherd] will be like a dove. There was another messenger named after you, like the raven that was originally sent but did not return from his mission and made his effort with insects who are the ignorant because of their money [cf. BT Pesaḥim 49b]. He did not strive in his mission to cause the righteous to repent and he has not fulfilled the mission of his master [Rav Moshe Cordovero, of blessed memory, wrote that this refers to Jeroboam son of Nevat, who was worthy to be the redeemer of Israel but faltered with the golden calf, sinned, and caused many others to sin (see 1 Kings 11:26–40; 12:28; M Avot 5:22; BT Sanhedrin 101b). He is compared to the raven that betrayed his mission (Sullam)].
The mystery of the יוֹנָה (yonah), dove, that entered the depths of the sea shall come true with you [Moses Faithful Shepherd], and likewise you will enter the deep chasms of Torah. This is what is written by the prophet [יוֹנָה בֶן אֲמִתַּי הַנָּבִיא (Yonah ven Amittai ha-navi), Jonah son of Amittai the prophet (2 Kings 14:23–25)]: You flung me into the deep, in the heart of the sea, and the current came round me (Jonah 2:4). There will be Ḥokhmah, Ḥesed, and Netsaḥ to the right. Of those, David said: The right hand of YHWH does valiantly. The right hand of YHWH is raised. The right hand of YHWH does valiantly (Psalms 118:15). And three from the left, bound as one—Binah, Gevurah, and Hod—and the three rungs in the middle—Keter, Tif’eret, and Yesod—tied with right and left.
Since the prophet saw you bound with these three rungs in the middle, he opened with this verse upon you: Behold, My servant shall deal prudently, he shall be exalted and extolled, and be very high [corresponding to Yesod, Tif’eret, and Keter] (Isaiah 52:13). You [Moses Faithful Shepherd] will be unified with two Messiahs. David spoke of the three [rungs] on the right of Messiah Son of David—the right hand of YHWH—three times. Corresponding to the three on the left, to which Messiah Son of Ephraim [the recycled soul of Jeroboam] is tied, he said of one aspect of the left, Gevurah: I shall not die but live [and recount the deeds of Yah. Yah chastised me but to death did not deliver me] (Psalms 118:17), from the [second] aspect of the left, which is הוֹד דִּילָךְ (hod dilakh), Grandeur is yours. Of this, is said that ‘He gave Hod to Moses’ [see Numbers 27:20: and you (Moses) shall set something מֵהוֹדְךָ (me-hodkha), of your grandeur, upon him (Joshua) in order that all the Israelite community shall heed], meaning that the blessed Holy One gave him Hod to be his own. It is given to you from the side of Binah [cf. Zohar 1:21b; 2:168b–69a].
The Faithful Shepherd rose, kissed him, and blessed him. He said, ‘You are surely the messenger of your master to us.’ The Tannaim and the Amoraim opened, saying: ‘Faithful Shepherd, you knew all this and through you it was revealed [cf. Vayikra Rabbah 22: ‘Scripture, Mishnah, Talmud, Tosefot, Aggada and even that which a venerable student will say before his master, all was said to Moses at Sinai’]. But in your meekness, as is said of you, Now the man Moses was very meek (Numbers 12:3), you are embarrassed to keep your quality [of grandeur] for yourself. The blessed Holy One has elected us, and the Holy Lamp [Rabbi Shim’on son of Yoḥai], to act as your hand and your mouthpiece in these matters” (Zohar 3:153a, Ra’aya Meheimna Beha’alotkha).