Likutei Moharan, Part II 72:11/ליקוטי מוהר"ן·תנינא ע״ב:י״א

111. Therefore, it was Yitro in particular who said to Moshe, “As for you, you shall see.” Moshe was his son-in-law, so Yitro was aware of his great holiness and abstinence, and so it was specifically he who said to Moshe, “As for you, you shall see.” Specifically “As for you,” because Yitro was aware of his great holiness; that he could see and gaze at each one, and apportion to them the greatness and authority with a mere gaze, as mentioned above.

2Moreover, Yitro was a convert. Converts come from the sanctified marital relations of the tzaddikim, as it is written (Genesis 12:5), “and the souls which they made in Charan.” And it is brought (Zohar III, 168a) : During the time that Avraham and Sarah were barren, their marital relations bore the souls of converts. Therefore, Yitro, who was a convert and so came from the sanctity of the marital relations of tzaddikim, knew the great value of their holiness—that by virtue of their great holiness their marital relations produce the souls of converts, [and] all the more so the holiness of their abstinence. He therefore knew that by virtue of Moshe’s great holiness and abstinence he was able to gaze at the people and, through his gazing alone, give them the greatness, as mentioned above. Therefore, Yitro in particular said to Moshe, “As for you, you shall see…,” as mentioned above.

3Thus, the letters YiTRO are the final letters of “V’rabim me’y’sheineY admaT ahfaR yakitzU (Many of those who sleep in the dust of the earth will awake)” (Daniel 12:2). For Yitro in particular said to Moshe, “As for you, you shall see.” And through the concept of “As for you, you shall see” people merit greatness and Torah interpretations, and via this attain embarrassment and repentance. And through repentance, which is the concept of eternal life, each person’s lowliness returns to life. For the Resurrection will essentially be of the lowliness, as in “awake and sing out, you who dwell in the dust,” as mentioned above.

4And all this comes about particularly through Yitro, because Yitro in particular said to Moshe, “As for you, you shall see,” due to which all the aforementioned concepts come about. It is therefore hinted at in the letters of YiTRO—“V’rabim me’y’sheineY admaT ahfaR yakitzU,” the last letters of which spell Yitro. For through Yitro, who said, “As for you, you shall see,” is drawn the concept of life/resurrection/“awake and sing out, you who dwell in the dust”/“Many of those who sleep in the dust of the earth will awake.” Specifically “those who sleep in the dust of the earth”—i.e., the concept of lowliness.

5And this is “Of those who remain in Zion and notar (are left) in Jerusalem, ‘Holy,’ will be said of him” (Isaiah 4:3). “And nOTaR in Jerusalem” alludes to yiTRO, through whom in particular “‘Holy,’ will be said of him”—of the tzaddik. For Yitro, a convert, was aware the holiness of the tzaddik, as mentioned above. He therefore said to Moshe, “As for you, you shall see,” because [Yitro] was aware of his holiness, the concept of “‘Holy,’ will be said of him.”