Daily Zohar 4681
Holy Zohar text. Daily Zohar -4681

Hebrew translation:

298. רַבִּי אֶלְעָזָר שָׁאַל אֶת רַבִּי שִׁמְעוֹן אָבִיו. אָמַר לוֹ, הֲרֵי שָׁנִינוּ שֶׁאָסוּר לְלַמֵּד תּוֹרָה לְעוֹבְדֵי כוֹכָבִים וּמַזָּלוֹת, וְיָפֶה הֵעִירוּ הַחֲבֵרִים מִבָּבֶל, שֶׁכָּתוּב לֹא עָשָׂה כֵן לְכָל גּוֹי. אֲבָל כֵּיוָן שֶׁאָמַר מַגִּיד דְּבָרָיו לְיַעֲקֹב, לָמָּה חֻקָּיו וּמִשְׁפָּטָיו לְיִשְׂרָאֵל? אָמַר לוֹ, אֶלְעָזָר, בֹּא רְאֵה, אַשְׁרֵיהֶם יִשְׂרָאֵל שֶׁהַחֵלֶק הָעֶלְיוֹן הַקָּדוֹשׁ הַזֶּה נָטַע בָּהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁכָּתוּב כִּי לֶקַח טוֹב נָתַתִּי לָכֶם, לָכֶם וְלֹא לְעַמִּים עוֹבְדֵי עֲבוֹדָה זָרָה.
299. וּמִשּׁוּם שֶׁהִיא גְּנוּזָה עֶלְיוֹנָה נִכְבָּדָה, שְׁמוֹ מַמָּשׁ, הַתּוֹרָה כֻּלָּהּ נִסְתָּר וְנִגְלֶה בַּסּוֹד שֶׁל שְׁמוֹ, וְעַל כֵּן יִשְׂרָאֵל הֵם בִּשְׁתֵּי דְרָגוֹת, נִסְתָּר וְנִגְלֶה. שֶׁשָּׁנִינוּ, שָׁלֹשׁ דְּרָגוֹת הֵן שֶׁנִּקְשָׁרוֹת זוֹ בָּזוֹ: הַקָּדוֹשׁ בָּרוּךְ הוּא, תּוֹרָה וְיִשְׂרָאֵל. וְכָל אַחַת דַּרְגָּה עַל דַּרְגָּה, נִסְתָּר וְנִגְלֶה. הַקָּדוֹשׁ בָּרוּךְ הוּא דַּרְגָּה עַל דַּרְגָּה, נִסְתָּר וְנִגְלֶה. הַתּוֹרָה גַּם כֵּן נִסְתָּר וְנִגְלֶה. יִשְׂרָאֵל גַּם כֵּן דַּרְגָּה עַל דַּרְגָּה. זֶהוּ שֶׁכָּתוּב (תהלים קמז) מַגִּיד דְּבָרָיו לְיַעֲקֹב חֻקָּיו וּמִשְׁפָּטָיו לְיִשְׂרָאֵל. שְׁתֵּי דְרָגוֹת הֵן – יַעֲקֹב וְיִשְׂרָאֵל, אֶחָד גָּלוּי וְאֶחָד נִסְתָּר.

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Zohar Acharei Mot
Continued from previous DZ
#298
Rabbi Elazar asked his father, Rabbi Shimon, “We have learned that it is forbidden to teach Torah to idolaters (non-Jews), and the sages from Babylon rightly pointed out that it is written: “לֹא עָשָׂה כֵן לְכָל גּוֹי” ‘He did not do this for any other nation’ (Psalms 147:20). But there is something to ask: Since it is written;
Psalm 147:19
“מַגִּיד דְּבָרָיו לְיַעֲקֹב חֻקָּיו וּמִשְׁפָּטָיו לְיִשְׂרָאֵל.”
“He declares His word to Jacob, His statutes, and His judgments to Israel.”
‘He declares His words to Jacob,’ why does it also say ‘His statutes and judgments to Israel’? Is this not a redundancy?”
Rabbi Shimon replied, “Elazar, come and see: Blessed are Israel, for this holy portion from above has been planted within them by the Holy One, Blessed be He, as it is written: “כִּי לֶקַח טוֹב נָתַתִּי לָכֶם תּוֹרָתִי אַל תַּעֲזֹבוּ.” ‘For I give you good instruction (Torah); do not forsake My Torah’ (Proverbs 4:2) — ‘Give to you’ (the children of Israel) and not to the nations who worship idols.

Notes:
Rabbi Shimon’s reply highlights that the Torah is not just a set of laws but a divine gift that connects Israel to higher spiritual realms. The repetition in the verse underscores that both the words (teachings) and the statutes (laws) are part of this sacred covenant. The Torah is described as a divine inheritance (לקח טוב) meant solely for those within the Jewish covenant, symbolizing a unique spiritual responsibility and privilege.

#299
And because it (the Torah) is a precious and lofty treasure, it is truly His Name. Therefore, the entire Torah is both concealed and revealed. It contains both secrets and plain meanings, all within the secret of His Name. And thus, Israel also exists on two levels—concealed and revealed, for we have learned that there are three levels, which are interconnected: the Holy One, Blessed be He, the Torah, and Israel. Each of these levels contains both a concealed and revealed aspect.
For the Holy One, Blessed be He, has a concealed and revealed aspect. The Torah also has both concealed and revealed dimensions. Similarly, Israel exists on two levels. This is the meaning of the verse, “מַגִּיד דְּבָרָיו לְיַעֲקֹב חֻקָּיו וּמִשְׁפָּטָיו לְיִשְׂרָאֵל.” “He declares His words to Jacob, His statutes and judgments to Israel” (Psalms 147:19). These are two levels: Jacob and Israel. One is revealed, the level of Jacob, and one is concealed, the level of Israel.

Notes:
This passage explores the profound connection between the Holy One, Blessed be He, the Torah, and Israel, emphasizing that each exists on two levels: a revealed (external) and a concealed (inner, secret levels) dimension.
The Torah is described as being both “concealed” and “revealed,” meaning that it has layers of meaning. The revealed aspect includes its plain, literal meaning (peshat), while the concealed aspect refers to its deeper, hidden secrets (sod), which include secrets of the spiritual levels (Zohar). These two levels reflect the Torah’s nature as both accessible and profound, offering different layers of understanding for varying levels of spiritual insight.
Similarly, Hashem is described as having both revealed (ADNY) and concealed (YHVH) aspects. The revealed aspects are how Hashem manifests in the world and how we perceive Him through His actions (like mercy and judgment). The concealed is beyond human comprehension, but Tzadikim can reveal to us some layers of hidden secrets.
The Jewish people, referred to as “Jacob” and “Israel,” are described on two levels. Jacob represents the revealed, external aspect, while Israel represents the concealed, inner spiritual essence. The distinction between “Jacob” and “Israel” symbolizes different spiritual connections and maturity levels. Jacob refers to the level of existence (married Rachel represents Malchut, the lower H of the YHVH name), while Israel refers to the higher, concealed level (Leah was given to him in concealment; she represents Binah, the upper H of the name). 
All of these layers are interconnected, revealing the deeper structure of the spiritual system in the world.

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