Alludes to the fact that one who studies Toras HaNistar has the status of a son. Correspondingly, he warrants having HKB”H relate to him as an “abba”—a father. Since the divine Tanna Rashbi was aware of this, he gave permission specifically to Rabbi Abba to write down the secrets of Toras HaNistar in the Zohar hakadosh for all future generations.
We can now truly appreciate why Moshe adorned himself with the neshamah of Rashbi when he ascended to the heavens to receive the Torah. As we have learned, he was confronted by the malachim who staked their claim to the Torah: “Bestow Your glory upon the heavens”—based on the law of “bar metzra.” After all, they realized that most Jews confine themselves to the study of the revealed portion of the Torah, since the concealed portion is beyond their capabilities. As such, they have the status of G-d’s servants, not his children. Therefore, they had a legitimate claim to the Torah based on the law of “bar metzra.” To negate their claim, Moshe Rabeinu adorned himself with the neshamah of Rashbi, who had received permission from above to reveal the deepest, most esoteric secrets of the Torah to Yisrael. On account of Toras HaNistar, Yisrael possess the status of G-d’s children. Thus, as we have learned, a child takes precedence even over a “bar metzra.”
The significance of the “remez” presented by the Arizal in the passuk: "עלית למרום שבית שבי"—is now quite clear. When Moshe ascended to the heavens, he had to confiscate the Torah from the malachim, who presented a legal claim of “bar metzra.” He refuted their claim by taking the neshamah of Shimon ben Yochai, the author of the mystical Torah, with him as an “ibur” (a temporary attachment). As we have learned this is alluded to by the word שב"י in this passuk. This proved definitively that Yisrael possess the status of children of the Omnipresent—“HaMakom”—who explore and search through the treasures of the King and take precedence over those with a claim of “bar metzra.”
