However, he (Moshe) did not draw down Hashem’s Infinite Light to become invested into and fully united with the Keilim of the Sefiros of the lower 3 realms of Briah, Yetzirah and Asiya as he did with the Keilim of the Sefiros of Atzilus, since there was no need for that. (Because the souls of the generation of Moshe were able to receive directly from the Torah of Atzilus.)
For, Moshe drew down the Torah from the actual realm of Atzilus itself, and in that realm the Infinite Light is united with the Keilim to the extent that “His Light and His Keilim become One,” as mentioned above. However, this is not the case with Keilim of the Sefiros of Beriah, Yetzirah, and Asiya, there, the revelation of the Light in the Keilim is not at all the same quality or manner of expression as in Atzilus, since, regarding the Keilim of the Sefiros of BY”A “His Light does not become One with His Keilim,” as is known.
However, the prophets who lived after him were able to draw down the Infinite Light of Hashem to become fully invested in and united with the Keilim of the Sefiros of BY”A, which was something that didn’t happen in the lifetime of Moshe Rabeinu. This is the idea that Chana was the first to introduce the Name “צבאות,” and after her all the prophets continued to use this Name:
Because, the use of the Name “צבאות” represents how the Infinite Light becomes invested into the Keilim of the Sefiros of BY”A, in such a way that it becomes fully united with them, as will further explained, with Hashem’s help.
They – the generations after Moshe – needed this (descent of the Torah to the level of BY”A). Since, in the time of Moshe Rabeinu, who prophecy was from the level of Atzilus itself, he was able to bring down the Torah to them from there, from the level of Atzilus; and Hashem’s words (in Atzilus) came out from the mouth of Moshe (in the physical world); and therefore the Jewish People were able to fulfill the Torah at that level (since Moshe Rabeinu elevated them to the point that they could relate to the Torah of Atzilus).
However, in the times of the prophets who lived after him (Moshe), the Jewish people were not serving Hashem properly, and therefore they need the prophets to rebuke them to do Teshuva.
What is the difference between the rebuke given by a prophet and that given by any other person? In the case of the prophet, the words of rebuke are actually the Words of Hashem Himself, that come down to be invested in the physical speech of the prophet, so that it is actually Hashem who is saying the rebuke, through the mouth of the prophet.
Therefore, it was necessary for the Torah to be brought down from Atzilus to BY”A in order for the Jewish people of those generations to be able to fulfill the Torah at their level. Since, if the Torah would have remained in Atzilus as it was in the times of Moshe, then, the Jewish people in the day of the prophets after Moshe’s generation would not have been able to fulfill the Torah, since it would be too spiritually lofty for them to comprehend, and the Torah knowledge would have remained separate from having any internal effect on the person.
Therefore, it was necessary for the Torah to come down from Atzilus and become “invested” in the level of the Keilim of the Sefiros of Beriah, from there, the Words of Hashem – admonishing the Jewish people to fulfill the Torah – came down to the prophet, who said over the Words of Hashem in a level that the people would understand. Through this system, the actual Words of admonition from Hashem that were invested in the Keilim of the Sefiros of BY”A were able to come into the mouth of the prophet, and thereby reach them (the Jewish people).
Now, although a prophet may not add anything to the Torah, in this case however they are not innovating or adding anything to the words of the Torah given by Moshe Rabeinu. Rather, they are only bringing down the Torah from the level of Atzilus to the level of Beriah, without adding or taking away anything from the content of the Torah laws and traditions.
