Voice and Speech

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66) “For I am a stutterer.” In the beginning it says, “I am not a man of words … for I am slow of speech.” And the Creator replied to him, “Who has made man’s mouth?” and He said, “I will be with your mouth,” can you conceive that this would not be so? But when he says, “For I am a stutterer,” where is what the Creator promised him before, “I will be with your mouth”?

67) However, Moses is voice, ZA, and speech, which is his word, Malchut, was in exile. This is why Moses was stuttering in interpreting matters. And this is why he said, “How then will Pharaoh listen to me,” while my word, Malchut is in exile and I have no word, I am a voice without a word, for it is in exile. Hence, instead of Malchut, the Creator associated Aaron with him, who was the queen’s best-man.

68) As long as speech, Malchut, is in exile, the voice, ZA, was parted from him and the word was stuttering, voiceless. When Moses came, the voice came, for he was a Merkava [chariot/structure] for ZA, who is called “voice.” And Moses was a voice without a word because the word was in exile. And when the speech was in exile, Moses went to Mount Sinai and the Torah was given. At that time, the voice connected to the speech, ZA to Malchut, and then he spoke his words, as it is written, “And God spoke all these words,” as voice without words. And so it went until they became close and Moses was whole and with proper speech because voice and speech were together in wholeness.

69) Moses complained that he lacked the word, except for the time when Malchut was speaking angrily at him, as it is written, “For since I came to Pharaoh to speak in Your name, he has done harm to this people.” Promptly, “And God spoke unto Moses,” meaning Malchut, word, called “God,” spoke harshly to him.

Speaking indicates a harsh language, that she was angry with him for what he said, “For since I came to Pharaoh to speak.” Thus, Malchut began to speak with him even though she was in exile. This is because the speaking was in order to show anger, since the speech began to speak and stopped, and the voice, ZA, completed it. And the writing ends, “I am the Lord,” and the Lord is ZA. Because the speech was in exile and it was not yet its time to speak, ZA spoke to it.

70) This is why Moses was not complete in the beginning, meaning having a word, Malchut, which is a voice that requires a word. He came for the speech, to deliver it from exile. When he came out of exile, and voice and speech connected on Mount Sinai, Moses was completed and healed from his inability to speak, and then voice and speech were together in wholeness.

71) All of Moses’ days in Egypt, when he wished to deliver the word from exile, he did not speak the word, which is the speech. When he came out of exile and voice connected to speech, that word which is speech—meaning Malchut—led and governed Israel. And yet, he did not speak until Israel approached Mount Sinai and he opened the Torah. And if you say, “It is written, For God said, ‘Lest the people repent,’ and the name Elokim [God] indicates Malchut, thus he spoke prior to the giving of the Torah,” he replies that this is not speaking in the mouth, but the heart’s desire, in silence, which is called “speaking,” such as, “Now Haman said in his heart.”

72) “And God spoke unto Moses and said to him, “I am the Lord.’” “I rose up to open to my beloved … but my beloved had turned away, and was gone.” “I rose up to open to my beloved” is the voice, ZAMalchut’s beloved. When the assembly of Israel, Malchut, is in exile, the voice departs her and the word was forgotten from her, as it is written, “I was dumb with silence.” And if she was awakened to speak, it is written, “But my beloved had turned away, and was gone,” since the voice had departed her and the word had stopped. In that regard, “And God spoke unto Moses” means that she began to speak but stopped and became silent. Afterwards he complemented the voice, ZA, and said, “And said unto him, ‘I am the Lord.’”

73) “And I appeared unto Abraham, unto Isaac, and unto Jacob, as Shadai [God Almighty].” The “And unto Jacob” has an extra Vav [“and”], indicating that he is the senior among the patriarchs, since the Vav indicates Tifferet, the middle line of ZA, and the perfection of Abraham and Isaac depends on the middle line—Jacob—as it is written, “The God of Abraham, the God of Isaac, and the God of Jacob,” where Jacob is said with an additional Vav. But it is written, “I am the Lord, the God of Abraham your father, and the God of Isaac,” thus, there is an added Vav in Isaac.

74) This is because Jacob was alive and the text included Isaac in Jacob, meaning his eyes were darkened and it was as though he was dead. Thus, while man is alive in this world, the Holy Name is not mentioned in regards to him, hence he included him in Isaac. This is why the added Vav is written in Isaac. But now that Jacob has died the matter was settled, as it is written, “And unto Jacob.”

75) “As Shadai [God Almighty].” This means that I appeared to them out of a mirror that does not shine, meaning Malchut, called Shadai [God Almighty]. And I did not appear out of the illuminating mirror, ZA, called HaVaYaH. And should you say that the patriarchs used only the NukvaMalchut, come and see that ZA was never separated from Nukva with respect to the patriarchs, as it is written, “And I have also established My covenant with them,” since the covenant, Yesod de ZA, connected with the Malchut.

76) Man should learn from the Creator to not separate between ZA and Nukva, as it is written, “As Shadai,” which is the Nukva. It is written, “And I have also established My covenant with them,” which is Yesod de ZA, who connected with her. And we learned that the one who was rewarded with the covenant, Yesod de ZA, was rewarded with the land, which is the Nukva, since they are conjoined in one another.

(înapoi la pagina ZOHAR CUPRINS / VAERA – click)

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