315. "And the daughter of Pharaoh came down to wash herself at the River" (Shemot 2:5). This DAUGHTER OF PHARAOH came from the left aspect of harsh Judgment, as it is written: "To wash herself at the River." "At the River" is exact, instead of "at the sea," SINCE THE SEA INDICATES MALCHUT. HOWEVER, THE RIVER IS HARSH JUDGMENT FROM THE LEFT SIDE, WHICH THE EGYPTIANS HAVE MADE THEIR DEITY. If you wonder about this, that it is written: "And your rod, with which you smote the river" (Shemot 17:5), although Moses never struck the river but rather the sea. The verse refers to it as river INDICATING THAT THE TERM RIVER IS NOT ACCURATE. HE REPLIES: It is indeed the River which Aaron struck under Moses direction, and the scripture assigned it as if Moses himself did the striking.

316. Similarly, "And seven days were completed, after Hashem had smitten the River" (Shemot 7:25). EVEN THOUGH Aaron struck it, it is only because it came from the Holy One, blessed be He, WHO COMMANDED HIM, that the scripture referred to it as: "Hashem had smitten." Later on, it was referred to in the name of Moses, FOR THE SAME REASON. "And her maidens walked along" (Shemot 2:5): These are the rest of the camps that came from that LEFT side.

317. "And when she had opened it, she saw him, the child" (Ibid. 6). HE INQUIRES: What is: "she saw him?'' "She saw" was the proper way to use. Why "she saw him?'' Didn't Rabbi Shimon say that there was nothing in the Torah, or even one letter in the Torah, that does not contain highly valuable secrets? HE RESPONDS: That is how we have learned. The impression of the King and the Matron, THAT ARE ZEIR ANPIN AND MALCHUT, THE SECRET OF VAV-HEI OF YUD HEI VAV HEI, was found upon him, and that is the impression of Vav-Hei THAT WERE ADDED TO "SHE SAW (HEB. VATERE)." THEREFORE, IT IS SPELLED "VATIR'EHU (ENG. 'SHE SAW HIM')." Instantly, "she had compassion on him..." (Ibid.). Up to here it relates to the higher, TO HIGHER REALMS. From here on, IT DISCUSSES THIS WORLD below, except for this verse, in which is written: "And his sister stood afar off" (Ibid. 4). HE INQUIRES: Whose sister, AND REPLIES: The sister of the one, MEANING ZEIR ANPIN, who called the Congregation of Yisrael my sister, as it says, "Open to me, my sister" (Shir Hashirim 5:2). "afar off" MEANS as in, "Hashem appeared from afar to me" (Yirmeyah 31:2).

318. HE INQUIRES: What is to be derived FROM THIS PASSAGE? HE REPLIES: It means that all these righteous, prior to their descent to the world, are made known to all above. THAT APPLIES TO ALL THE RIGHTEOUS, and most certainly to Moses. It means that the souls of the righteous are derived from a lofty place, SINCE "of the house of Levi" ALLUDES TO SUPERNAL CHOCHMAH AND BINAH, as we have explained. We learned the secret of the matter, which means that there are a father and a mother to the soul, as there are a father and mother to the body on earth, SINCE A MAN IS ZEIR ANPIN AND "DAUGHTER OF LEVI" IS MALCHUT. AND FROM THEIR UNION, THE SOUL OF MOSES WAS BORN.

319. It seems on all sides, both above, THE MALE AND FEMALE PRINCIPLES, and below, FATHER AND MOTHER OF THIS WORLD, that is comprised of male and female. That is how the secret of the scripture was explained: "Let the earth bring forth living creatures (Heb. Nefesh)" (Beresheet 1:24). "The earth" refers to the Congregation of Yisrael THAT IS MALCHUT; the living Soul (lit. 'Nefesh') IS the Soul (lit. 'Nefes') of supernal Adam, as we have learned, SINCE MALCHUT IS THE MOTHER OF THE SOUL (LIT. 'NEFESH') OF THE FIRST MAN. Rabbi Aba approached him and kissed him. He said, You certainly spoke properly, and it is as you say.

320. Moses, the faithful prophet, is praised above all the rest of the prophets. Therefore, when he departed, no one else dealt with him besides the Holy One, blessed be He, who raised him to His presence. Therefore, Moses has surpassed in his lofty prophecy and glorious levels all the prophets, while the other prophets saw as if behind many walls.

321. "And He showed me Joshua the High Priest..." (Zecharyah 3:1). HE ASKS: What did he see? HE RESPONDS that he was standing in the presence of the angel dressed in filthy clothes until the proclamation came forth and said, "Remove the soiled clothes from him" (Ibid. 4). Rabbi Yitzchak said that it is written here: "And he stood in the presence of the angel" (Ibid 3). What is the meaning of: "In the presence of the angel?'' It means that he was judging him, he about whom it is written: "Nor say before the angel, that it was an error" (Kohelet 5:5). What is this telling us? That whoever did not merit in this world to be wrapped with a spiritual covering, and dressed with a spiritual garment, MEANING WITH THE TZITZIT, has a soiled garment that must not be SO, and is judged for it.

322. Come and see the variety of garments available in that world. That person that did not merit in this world spiritual garments, MEANING THE TALIT AND TZITZIT, when he enters that world, he is dressed with a certain dress that is known to the masters of Gehenom. Woe to him who is dressed in that garb, since many legal investigators will seize him and usher him into Gehenom. King Solomon cried out and said, "Let your garments be always white" (Kohelet 9:8).

323. We learned in the secret of Safra Det'zniuta (the Concealed Book) that four kings come out AND EMANATE in the presence of four. They come out from them like grapes in a cluster. Seven runners are incorporated in them, and they testify. They never stand still WHEN THEY TESTIFY.

324. Ra'aya Meheimna (the Faithful Shepherd). The Tzitzit: This command is to remember all the precepts of the Torah through it, as it says, "That you may look upon it, and remember all the commandments of Hashem, and do them" (Bemidbar 15:39). That is the sign of the King to remember and do.