Chasidut su Salmi 33:14

Deuteronomy 12,5. “you are to seek out His residence ‎and go there;” the letters in the word ‎שמה‎ are the same as ‎in the name of ‎משה‎, something that has been explained in the ‎‎Tikkuney Hazohar as well as in Zohar III 273, in ‎connection with psalms 33,14, ‎ממכון שבתו השגיח‎, “from His ‎dwelling place He supervises, etc.” There too, the first letter of ‎each of these three words spells the name ‎משה‎. It is pointed out ‎there that already in Genesis 6,3 the word ‎בשגם‎ alludes to Moses, ‎seeing that the letters‏ ‏‎ ‎ש‎ and ‎מ‎ are directly part of his name, ‎whereas the combined numerical value of the letters ‎ב‎ and ‎ג‎ add ‎up to 5=‎ה‎. According to the Midrash Shir Hashirim rabbah, ‎‎1,64 Moses was equivalent to the entire Jewish people on the one ‎hand, whereas every individual Israelite had to strive to become ‎Moses’ equal. In other words, the word ‎שקול‎ “of equal weight,” is ‎to be understood as “in both directions.” When applied to the ‎verse in psalms 33,14 “G’d supervises the whole earth,” refers to ‎the Israelites, and the words ‎ובאת שמה‎, in our verse above assure ‎Moses that he is the vehicle that enables the individual Israelite to ‎be welcome in G’d’s residence, the Temple or Tabernacle. It was ‎Moses who enabled the Israelites to attain that level of holiness.‎

Rabbi Shimon bar Yochai had our generation in mind when he said the following in the Tikkunei Zohar (Tikkun 69, page 111b), “‘My friends!’ said Rabbi Shimon, ‘certainly God agrees with us, in the upper realms and the lower realms, to be in this fellowship. Fortunate it the future generation who will be worthy of revealing our secret wisdom. Our teachings will be revealed by Moshe in the end of days, in fulfillment of the verse (Kohelet, 1:9), “what has passed is what shall be,”¹⁶⁹The first letters of the verse spell “Moshe” : מַה שֶּׁהָיָה הוּא שֶׁיִּהְיֶה and in it (Tehillim 33:14), “He watches from His dwelling place.”¹⁷⁰The first letters also spell, “Moshe” : מִמְּכוֹן שִׁבְתּוֹ הִשְׁגִּיח The first letters of the words (in Tehillim 144:15), “fortunate is the people for whom it is like this!” is the numerical equivalent of “Moshe.”¹⁷¹In the verse, אַשְׁרֵי הָעָם שֶׁכָּכָה לּוֹ , the word שֶׁכָּכָה is the numerical equivalent of משה, or 345. The same verse continues, “Fortunate is the people for whom Hashem is their God,” and on this it is said (Kohellet 1:4), “a generation comes, and a generation goes,” and there is no generation with less than sixty myriad (600,000). On this it is said, “He commanded His word for a thousand generations,” meaning that that Moshe’s influence is present in the Tsadikim and Torah scholars of every generation, whose efforts in the Torah reaches the level of, “sixty myriad.”¹⁷²The Talmud states that the soul of Moshe Rabeynu was equal to the 600,000 male Israelites who left Egypt during the redemption. The influence of these scholars, bearers of the soul of Moshe, fixes the blemish on the rest of the generation. And in the sixth Tikkun (Tikkunei Zohar, 23b): How many people will derive their spiritual sustenance from the teachings of the Zohar when it is revealed below in the end of days! So in this generation, there is no great worry about revealing the secrets of Kabbalah. In the first place, the Zohar itself predicts its eventual revelation in the sixth millennium. And second, there is no fear that the secret knowledge will be misappropriated and used as an excuse to justify sin. In our days, if one wants to sin, he does not present a proof from Torah ideas to justify his actions. For these reasons, the time has come to seek out the work of God and delve into the secrets of the Torah. In truth, the remnant of the faithful are small in numbers, and many do not feel worthy or confident to study the mysteries of the Torah. Still they may assuage their fears by connecting to the true scholars and recipients of the secret knowledge, those proven in their righteousness, who walk in the straight and honest way.