זוהר, יתרו כ׳Zohar, Yitro 20

Section 20 of 35 in Yitro — 35 segments

Segment 1א׳

אָמַר רִבִּי יוֹסֵי, תָּא חֲזֵי, דִּנְבִיאִין כֻּלְּהוּ לְגַבֵּיהּ, כְּנוּקְבָא לְגַבֵּי דְּכוּרָא, דִּכְתִּיב פֶּה אֶל פֶּה אֲדַבֶּר בּוֹ וּמַרְאֶה. וְלִשְׁאַר נְבִיאִים (כתיב, במראות ולמשה יי) בַּמַּרְאָה אֵלָיו אֶתְוַדָּע. בַּמַּרְאָה וְלָא מַרְאֹת. כָּל שֶׁכֵּן יְחֶזְקֵאל, דְּאֲפִילּוּ מַרְאֶה לָא כְּתִיב בֵּיהּ, אֶלָּא מַרְאֹת חָסֵר, וְכָּל שֶׁכֵּן דִּכְתִּיב בְּמֹשֶׁה, וְלֹא בְחִידוֹת, אֶלָּא כָּל מִלָּה עַל בּוּרְיֵיהּ. זַכָּאָה אִיהוּ דָּרָא, דִּנְבִיאָה דָּא שָׁרֵי בְּגַוַּויְיהוּ.

R. Jose remarked that all the prophets are in comparison with Moses like females in comparison with males. The Lord did not speak to him in “riddles” (Ibid.), but showed him everything clearly. Blessed, indeed, was the generation in whose midst this prophet lived!

Segment 2ב׳

אָמַר רִבִּי יוֹסֵי בְּרַבִּי יְהוּדָה, אַפִּין בְּאַפִּין חָמוּ יִשְׂרָאֵל זִיו יְקָרָא דְּמַלְכֵּיהוֹן, (נ"א דמאריהון) וְלָא הֲוָה בְּהוֹן סוּמִין, וְחִגְּרִין, וּקְטִיעִין, וְחֵרְשִׁין. סוּמִין, מַשְׁמַע דִּכְתִּיב וְכָל הָעָם רוֹאִים. חִגְרִין, דִּכְתִּיב וַיִתְיַצְּבוּ בְּתַחְתִּית הָהָר. קְטִיעִין וְחֵרְשִׁין, נַעֲשֶׂה וְנִשְׁמָע. וּלְזִמְנָא דְּאָתֵי כְּתִיב (ישעיהו ל״ה:ו׳) אָז יְדַלֵּג כְּאַיָּל פִּסֵּחַ וְתָרוֹן לְשׁוֹן אִלֵּם.

Said R. Jose the son of R. Judah: ‘The Israelites saw the splendour of the glory of their Lord face to face; and, moreover, there were neither blind, nor lame, nor deaf, among them: they all saw (Ex. 20, 18); they all stood (Ibid. 19, 17); they all heard (Ibid. 19, 8). And of the Messianic Age it says: “Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped, then shall the lame man leap as an hart, and the tongue of the dumb sing” (Isa. 35, 5-6).’

Segment 3ג׳

(שמות כ׳:א׳) וַיְדַבֵּר אֱלהִים אֵת כָּל הַדְּבָרִים הָאֵלֶּה לֵאמֹר. רַבִּי יְהוּדָה פָּתַח, (תהילים ק״ו:ב׳) מִי יְמַלֵּל גְּבוּרוֹת יְיָ' יַשְׁמִיעַ כָּל תְּהִלָּתוֹ. בְּכַמָּה אָרְחִין, אוֹרַיְיתָא אַסְהִידַת בְּבַר נָשׁ, דְּלָא יְחוּב קַמֵי מָארֵיהּ. בְּכַמָּה אָרְחִין, יָהִיב לֵיהּ עֵיטָא, דְּלָא יִסְטֵי מֵאָרְחוֹי לִימִינָא וְלִשְׂמָאלָא. בְּכַמָּה אָרְחִין יָהִיב לֵיהּ עֵיטָא, הֵיךְ יֵתוּב קָמֵי מָארֵיהּ, וְיִמְחוֹל לֵיהּ.

AND GOD SPAKE ALL THESE WORDS SAYING. R. Judah reflected here on the verse: “Who can utter the mighty acts of the Lord? Who can show forth all his praise?” (Ps. 106, 2). Said he: ‘In how many ways does the Torah testify to the glory of God and admonish man not to sin! Howmany are the forms in which it counsels him not to turn from the way, either to the right or to the left! And how numerous the signs which it scatters in his way to lead him back into the true path so that he may return to the Lord and receive forgiveness!

Segment 4ד׳

דִּתְנָן, שִׁית מְאָה וּתְלַת עָשָׂר זִינֵי עֵיטָא, יָהִיב אוֹרַיְיתָא לְבַר נָשׁ, לְמֶהוֵי שְׁלִים בְּמָארֵיהּ, בְּגִין דְּמָארֵיהּ בָּעָא לְאוֹטָבָא לֵיהּ בְּעָלְמָא דֵּין וּבְעָלְמָא דְּאָתֵי. וְיַתִּיר בְּעָלְמָא דְּאָתֵי, דְּהָא תָּנֵינָן, כָּל מַה דְּקוּדְשָׁא בְּרִיךְ הוּא אַשְׁלִים לֵיהּ לְבַר נָשׁ, מֵאִינּוּן טָבָאן דְּזָכֵי בְּהוּ לְעָלְמָא דְּאָתֵי אִשְׁתְּלִים בְּהוּ. מַאי טַעֲמָא. מִשּׁוּם דְּעָלְמָא דְּאָתֵי דְּקוּדְשָׁא בְּרִיךְ הוּא הֲוִי. (ואי תימא דהאי עלמא לאו דידיה הוא אלא)

We have been taught that the Holy One, blessed be He, gave six hundred and thirteen counsels unto man, in order that he might be perfect in attachment to his Lord, for the Holy King desires only his good, both in this world and in the world to come; but more especially in the world to come, since whatever good the Holy One bestows upon man in this world is taken from the sum of good which he is entitled to receive in the world to come. Why is this? Because, as we have been taught, the world to come is, as it were, God’s own possession. This is not to say, of course, that this present world is not His also,

Segment 5ה׳

וְהָכִי תָּנֵינָן, הַאי עָלְמָא לָקֳבְלֵיהּ דְּעָלְמָא דְּאָתֵי, לָא הֲוֵי אֶלָּא כִּפְרוֹזְדוֹר לְגַבֵּי טְרַקְלִין. (בגין כך עלמא דאתי דקודשא בריך הוא הוי) וְכַד זָכֵי הַהוּא זַכָּאָה, בְּדִידֵיהּ זָכֵי. דְּתַנְיָא, כְּתִיב (דברים י״ח:ב׳) וְנַחֲלָה לֹא יִהְיֶה לּוֹ בְּקֶרֶב אֶחָיו. מַאי טַעְמָא. מִשּׁוּם דַּיְיָ' הוּא נַחֲלָתוֹ. זַכָּאָה חוּלָקֵיהּ, מַאן דְּזָכֵי לְאַחֲסָנָא אַחֲסַנְתָּא עִלָּאָה דָּא. זָכֵי בָּהּ בְּעָלְמָא דָּא, וּבְבֵיתָא דְּהַאי עָלְמָא. כַּךְ בְּעָלְמָא דְּאָתֵי, וּבְבֵיתָא עִלָּאָה קַדִּישָׁא, דִּכְתִּיב, (ישעיהו נ״ו:ה׳) וְנָתַתִּי לָהֶם בְּבֵיתִי וּבְחוֹמוֹתַי יָד וָשֵׁם, זַכָּאָה חוּלָקֵיהּ דְּהַהוּא זַכָּאָה, דְּמָדוֹרֵיהּ עִם מַלְכָּא בְּבֵיתֵיהּ.

but, as it has been said, it is like unto an antechamber in comparison with the hall itself; and the reward of a truly worthy man is taken from that which is God’s very own, as it says of the tribe of Levi: “He shall have no possession among his brethren, for the Lord is his possession” (Deut. 18, 2). How happy is the lot of one who is accounted worthy of such a supernal heritage! He is indeed blessed in this world and in the “house” of this world, as well as in the world to come and in the heavenly holy House of that world, as it is written: “Even unto them I will give in my house and within my walls a place and a name…”(Isa. 56, 5). Blessed is he who is worthy to dwell with the King in His own House.’

…and 30 more segments in this section.

Become a premium member

Or start free — a free account opens your first 5 gematria searches in full. Create free account

The daily learning is free on your account, every day.

Zohar — Vocalized Zohar, Israel 2013, via Sefaria

English: The Zohar — Soncino Press, London 1933 (public domain)

English: rendered from the Aramaic for this app — The Gematria's own rendering program. A rendering of the words, not a commentary; the Zohar is learned with a teacher