MOSES Cordovero is one of the main characters in Jewish Kabbalah mysticism and one of the interpreters of Zohar teachings. Some Kabbalistic researchers, such as "Baraka Zack" believe that the relationship between "Ein Sof" and "Sefirot" as well as the theory of "Tzimtzum" which is the invention of Isaac Luria, has its roots in the works of Cordovero. Cordovero's Kabbalah theology should be considered a mixture of philosophy and mysticism. In the subject of theology, he follows monotheism; However, in some of his works, such as "Shi'ur Qoma" and "The Palm Tree of Deborah", he has used metaphors to describe divine attributes, which may lead the reader astray; But these descriptions refer to the current divine attributes that have been manifested by God in the form of ten Sefirot. Using a descriptive-analytical method and referring to Cordovero works, his theology has been investigated in this research. Also, the connection between his theories about God, such as the theory of "Pantheism", "Ein Sof and Sefirot" and the theory of "Imitation of God" has been mentioned.

Among the various interpretations of Michelangelo’s MOSES, Freud’s is well-known. The founder of psychoanalysis, Freud reviews all the critics and interpretations of this masterpiece and then offers his own: this MOSES is not about to spring up, as claimed by others, but on the contrary, is sitting down, suppressing his "rage". In the light of recent works of Daniel Arasse, art critic (study of the "signification” of the index finger in Renaissance works), and Christian Bromberger, anthropologist (Trichologiaques, the analysis of the significations of pilosity, "beard" in particular), and by integrating some details neglected by critics up to now, the author of this paper intends to argue that the main theme of this set of three statues together (MOSES, Rachel and Lea) is that of power. The arrangement of the assembly is symmetrical: the divine power or celestial (horned MOSES in the center, the Tablets of the Law and the contemplative posture of Rachel on the left) and the terrestrial power of the man-prophet (the palpable force emanating from exuberant musculature, the imposing beard, the statue of Lea staring at the Earth).

In verses 17 and 18 of Taha Sura in the Koran, God is quoted to ask MOSES that "Oh MOSES, what is that holding in your hand?" MOSES replies, "This is my stick; I lean on it and shake leaves for my sheep and do a lot of other things with it". Such a question and answer has been full of points and mysterious for interpreters, especially those having a mystical intuition. This paper presents some of their points and delicacies in their interpretations together with some educational and training points.Accordingly, some objectives including horror shooting at the outset of MOSES' prophesy, introduction of a support superior to the stick, divine power, preparation for encountering MOSES with a greater and more important questions, teaching about a comprehensive and real meaning of objects, disconnecting dependence on things and tendency toward God are at the heart of this divine conversation.

Introduction: Two of the stories mentioned in the Qur'an are the story of Adam and the Forbidden Tree and the Story of MOSES going to the Right Side of the Valley and hearing the Tree. These stories are of much interest to the scholars and mentioned in many of the mystic texts and commentaries in prose and verse such as Meibodi's Kashaf al-Asrar, Tamhidat of Ein al-Ghozat, works of Ruzbehan Baqli, Shabestari's Golshan-e Raz, Mathnavi of Mowlavi, Mersad al-Ebad of Najm al-Din Razi and many more. The tree in both stories is a mystical symbol. In this paper the symbolic meanings of these two trees are analyzed and compared.This is a comparative study of two symbols in religious and mystical texts. The Qur'anic symbol of tree (forbidden and MOSES') are analyzed. Discussion: In many instances such as verse 35 of Baqara, verse 19 of 'Iraf and verse 12 of Taha, the Qur'an refers to the story of Adam and the Forbidden Tree. Mystics have interpreted the Forbidden Tree as the physical world, divine secrets, the knowledge of destiny and fate, wisdom, love and union.Seid Heidar Amoli considers the Forbidden Tree the symbol of the physical world which will result in leaving the Garden of Eden. Aziz al-Din Nasafi considers the Forbidden Tree as the tree of wisdom and a reminder of free will; the result of this free will is doubt and only love of God can free man from doubt. In 'Araes al-Bayan and Sharh-e Shatthiyat Ruzbehan regards the tree as the secret of love. Attar referring to verse 35 of Baqara believes that the tree is the tree of union. Meibodi says that union as a sign of the Forbidden Tree also reminds one of the pain and suffering of proximity.In verse 30 of Qisas the story of MOSES and his departure to the Right Side of the Valley is told. The tree of MOSES has allegorical meanings such as absolute existence, the sacred soul of man, the light of Mohammad (PBUH), the power of thinking, love, knowledge, monotheism and union. Seid Heidar Amoli and Ruzbehan consider the Tree of MOSES as the absolute existence.Conclusion: Revelation has descended in a multidimensional language. Mystics have interpreted Qur'anic stories from different points of view due to their allegorical meanings. Interpretations of the mystics show that the Forbidden Tree means love and the Tree of MOSES means the sacred soul of man. According to mystics these stories are abstract concepts such as love, wisdom, knowledge and union. Different intuitions, mystical experiences and interpretation of Qur'anic verses by different mystics have led to a rich body of literature which testifies to the still hidden meanings of the Divine subject.

In the framework of Greimas semiotic theory and the notions like actantial model, axiological system and deep structure-meaning, the current research tries to analyze MOSES and Samiri’ s narrative. By adopting a descriptive – analytical approach, this study seeks to investigate the underlying structure of this narrative in order to explore the dominant discursive systems. This approach help better understand the discursive system of Quran. The results showed that the core element of this narrative is based on action and state which proves the guidance discourse and negates the idolatry discourse. Moreover, the analyzes showed that the process of attaching people to an object of value is initially formed with a prescriptive discourse, then this prescriptive discourse leads to the formation of state in actor and ultimately to the competence and people's attachment to the guidance discourse. Thus, in the stative system, the decadence of meaning begins in actor which then changes into action and discontinuity from object of value. According to dominant discursive systems, this meaning generation process acts in two paradoxical way.

this research intends to compare accounting variables in income smoother and non-income smoother firms in Tehran Stock Exchange market. In this regard, the statistical typical companies were firstly separated to two income smoother and nonincome smoother firms and then the accounting variables were compared subject to above different groups.Six features including company’s size, personnel’s costs, debt ratio, industry, management bonus and tax as independent variables and income smoothing behavior as dependent variable were examined in the research. This research has been carried out based on annual observations since 1384 to 1389 (2006-2011). Research findings show that company’s size, personnel’s costs, management bonus and tax are not effective factors on income smoothing behavior of samples and also there is no meaningful difference among income smoother and non-income smoother firms in these stated variables. Instead, debt ratio and industry variables are effective factors on income smoothing behavior. It reveals that there is a meaningful difference between in income smoother and non-income smoother firms in view point of debt ratio. In addition, the income smoothing behavior of companies differs from each other.

Holy Karim Quran is considered as one of the inspiring sources for Muslim poets and artists. One of the inspiring aspects of this holy book on their works is Quranic anecdotes and their themes. Shahname is one of the books which Abol qaseme Ferdosi has used Quran anecdotes for his stories in it. One of these anecdotes is the Feraydoon and Zihak which is produced by inspiring MOSES and Pharaoh Story. In comparing these stories there are similarities along with differences. In this article author tries to comparatively review these two stories using anecdote approach in a descriptive-analytical method and extends this comparison to components and segments of both texts in anecdote and conceptual constructs to illustrate differences and similarities. Results of this study show that in spite of close similarity، regarding different purposes، the level of attention to anecdote elements is different.

Quranic verses are the sources of the sayings of the wise. Quranic stories such as the .story of Khidr and the prophet MOSES (PBUH) have always been of interest to the mystics; their in-depth look at this story has led to different interpretation. The scholars consider it allegorical and symbolic and have tried to unravel its many different meanings. In this paper different viewpoints regarding this story are analyzed.

The life of the prophets, as described in religious texts, was always an intersting subject of mystical thinking. Jili, who was a student of Ibn Arabi’s mystical school, studied the life of the divine prophets such as MOSES and Jesus, which were revealed in Quranic verses and with allegorical interpretation he compared these stories with mental attitudes.Considering MOSES’ life, Jili emphasizes the annihilation of human soul, unique truth of divinity, unveiling of duality in Divine creative being and at last the union of perfect man with God.He believes that Torah was the manifestation of qualitative names of God, while Gospel was the manifestation of essential name of God.God revealed Torah to MOSES in nine tablets. He was permitted to preach seven tablets, but the other two tablets which were "Power and Lordship", belonged to Jesus. Jesus preached these two tablets to his people and as a result his people believed in Trinity and went astray.Jili believes that Gospel has esoteric and exoteric characteristics.According to him, the beginning verse of the Gospel, i.e. In the name of Father, Mother and Son, are the exoteric one. It could be compared with the beginning verse of Quarn, i.e. In the name of Allah, Most Beneficent, Most Merciful. The people of Jesus only comprehended the exoteric meaning of the verse and identified it with Spirit, Mary and Jesus. They ignored the esoteric meaning of the Gospel, that is the appearance of God in creation and the manifestation of divine names in bodily beings. Therefore they believed in anthropomorphism and restriction of the Infinite.