(înapoi la pagina ZOHAR CUPRINS / YITRO – click)
259) “And the Lord called to him from the mountain, saying, ‘Thus you shall say to the house of Jacob.’” It is written, “How blessed is the one whom You choose and bring near You to dwell in Your courts.” Happy is the man whom the Creator favors and whom He has brought to dwell inside the holy palace. Anyone that He wishes to accept into His work, it is inscribed that he is inscribed above, to know that he was chosen before the high and holy King, to dwell in His abode. And anyone in whom there is that inscription passes through all the gates of above and no one stops him.
260) Happy is Moses, of whom it is written, “How blessed is the one whom You choose and bring near You.” It is also written, “And Moses approached the mist.” Moses approached the Creator by himself, and they did not approach. “Thus you shall say to the house of Jacob,” to the females, and “Tell the sons of Israel,” the males.
261) “Thus you shall say” is as it is written, “Thus you shall bless.” And it is written, “Your followers shall bless you,” meaning bless Koh, where Koh is Malchut, who is called Koh. “Koh [Thus] you shall say to the house of Jacob,” in saying, from the side of Din. “And tell the sons of Israel.” “Tell” is as it is written, “And He declared to you His covenant,” as it is written, “I have declared today unto the Lord your God,” where declaring is Rachamim. “To the sons of Israel” are males who come from the side of Rachamim.
262) “I have declared to the Lord your God.” Should he not have said, “To the Lord our God?” Rather, is this alone Him? But it is written, “Because the Lord your God brings you,” “Which the Lord your God gives to you,” “For the Lord your God is fire.” They are all like that.
263) Anyone who dwells in the land of Israel is as one who has a God, and anyone who dwells outside the land is as one who has no God, since a holy seed ascends to the holy land, and Divinity sits in her place, and one depends upon the other. This is why Moses said, “Your God,” only to those who were destined to enter the holy land and welcome Divinity. The reason why he did not say “Our God” is because Moses was not rewarded with entering the land. This is why it is written everywhere “Your God,” since they were destined to enter there.
264) But here it is written, “You shall go to the priest who is in office at that time and say to him, ‘I declare this day to the Lord your God.’” But since they were already in the land, what is the reason that he said, “Your God” and not “Our God”? Indeed, they should show and be thankful because the upper Hesed awarded them all that, and they are in the land, they have entered that land, and He has done with them all of that good. This is why they were saying these words to the priest, as it is written, “I declare this day to the Lord your God,” since he came from the side of Hesed.
265) “Thus shall you say to the house of Jacob,” to the place that is worthy of their degree. “And tell the sons of Israel,” to the place worthy of their degree, since Jacob and Israel are two degrees: Jacob is VAK and Israel is GAR. They rise in one degree, ZA, but Israel is called “the wholeness of everything.” This is why it is written, “Tell the sons of Israel,” to show Hochma [wisdom] and to speak in the spirit of Hochma, the Hesed [mercy/grace] and the truth that the Creator has done to them, since telling indicates Hochma.
269) Any person should speak with another person according to his ways: with a female according to her ways, with a man according to his ways, and with a mighty man according to his ways, as it is written, “Thus you shall say to the house of Jacob, and tell the sons of Israel.”
277) If people knew wisdom from all that the Creator has planted in the land, and the power of all that is found in the world, they would know the power of their Lord with great wisdom. But the Creator hid this wisdom from people only so they would not stray from His ways and would not trust in that wisdom and forget the Creator.
278) There is not a blade of grass born on the earth that does not have great wisdom in it, and great power in the heaven. Come and see the hyssop. Wherever the Creator wishes to purify man, he is purified with hyssop, since the power deposited in it awakens, for when that power that is deposited in it awakens, it uproots the spirit of Tuma’a [impurity] and the person is purified. And I say about you, “Blessed is the merciful one who saved you.”
(înapoi la pagina ZOHAR CUPRINS / YITRO – click)