Full Zohar Online - Vaera

Lips Pharaoh, The

66. Come and see, It is written, "Behold, the children of Yisrael did not listen to me; how than shall Pharaoh hear me, who am of uncircumcised lips" (Shemot 6:12). HE ASKS, What is "who am of uncircumcised lips"? At first it was it is written, "I am not an eloquent man... but I am slow of speech, and of a slow tongue" to which the Holy One, blessed be He, replied, "Who gave man a mouth" and He said, "And I will be with your mouth" (Shemot 4:10-12). Can you imagine that it was not so? Yet now he says, I "am of uncircumcised lips." If so, where is the previous assurance of the Holy One, blessed be He, to him, NAMELY THE ASSURANCE, "AND I WILL BE WITH YOUR MOUTH..."

66. תָּא חֲזֵי, כְּתִיב הֵן בְּנֵי יִשְׂרָאֵל לֹא שָׁמְעוּ אֵלַי וְאֵיךְ יִשְׁמָעֵנִי פַרְעֹה וַאֲנִי עֲרַל שְׂפָתָיִם, מַאי וַאֲנִי עֲרַל שְׂפָתָיִם. וְהָא בְּקַדְמֵיתָא כְּתִיב לֹא אִישׁ דְּבָרִים אָנֹכִי וְגוֹ' כִּי כְבַד פֶּה וּכְבַד לָשׁוֹן אָנֹכִי, וְקוּדְשָׁא בְּרִיךְ הוּא הֲוָה אוֹתִיב לֵיהּ, מִי שָׂם פֶּה לָאָדָם וגו,' וְהוּא אָמַר וְאָנֹכִי אֶהְיֶה עִם פִּיךָ, ס"ד דְּלָא הֲוָה כֵּן, וְהַשְּׁתָּא אָמַר וַאֲנִי עֲרַל שְׂפָתָיִם, אִי הָכִי, אָן הוּא מִלָּה דְּאַבְטַח לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא בְּקַדְמֵיתָא.

Aaron Exile Matron Moses Pharaoh, The Zeir Anpin

67. AND HE ANSWERS, It is a secret. Moses IS voice, NAMELY ZEIR ANPIN THAT IS CALLED VOICE, and speech, which is his words, NAMELY MALCHUT, was in exile. THEREFORE, Moses was impeded IN MOUTH from explaining things, and therefore he said, "How then shall Pharaoh hear me" when my speech, WHICH IS MALCHUT, is still in exile, and I am speechless, a speechless voice, for it is in exile. Therefore the Holy One, blessed be He, made Aaron a partner to him, INSTEAD OF MALCHUT, AS HE IS THE QUEEN'S BEST MAN.

67. אֶלָּא רָזָא אִיהוּ, מֹשֶׁה קָלָא, וְדִבּוּר דְּאִיהוּ מִלָּה דִּילֵיהּ, הֲוָה בְּגָלוּתָא, וַהֲוָה אִיהוּ אָטִים לְפָרְשָׁא מִלִּין, וּבְגִין דָּא אָמַר, וְאֵיךְ יִשְׁמָעֵנִי פַרְעֹה, בְּעוֹד דְּמִלָּה דִּילִי אִיהִי בְּגָלוּתָא דִּילֵּיהּ, דְּהָא לֵית לִי מִלָּה. הָא אֲנָא קָלָא מִלָּה גָּרַע, דְּאִיהִי בְּגָלוּתָא, וע"ד, שָׁתַּף קוּדְשָׁא בְּרִיךְ הוּא לְאַהֲרֹן בַּהֲדֵיהּ.

Chariot Exile Moses Mount Sinai Torah Zeir Anpin

68. Come and see, as long as speech, WHICH IS MALCHUT, was in exile, voice, WHICH IS ZEIR ANPIN, was gone FROM SPEECH, and speech was uncircumcised, voiceless. When Moses came, the voice came BECAUSE HE WAS A CHARIOT TO ZEIR ANPIN, WHICH IS CALLED VOICE. Moses was voice without speech because SPEECH was in exile. And Moses went while speech was in exile to Mount Sinai and the Torah was given. At that time, voice joined with speech, NAMELY ZEIR ANPIN WITH MALCHUT, and then he spoke words. This is the meaning of, "And Elohim spoke all these words" (Shemot 20:1) IN THE ASPECT OF VOICE WITHOUT SPEECH, AND SO HE WENT UNTIL THESE BECAME CLOSE. Then Moses became properly whole with speech, BECAUSE voice and speech were whole together.

68. תָּא חֲזֵי, כָּל זִמְנָא דְּדִבּוּר הֲוָה בְּגָלוּתָא, קָלָא אִסְתְּלַק מִנֵּיהּ, וּמִלָּה הֲוָה אָטִים בְּלֹא קוֹל, כַּד אָתָא מֹשֶׁה, אָתָא קוֹל. וּמֹשֶׁה הֲוָה קוֹל בְּלֹא מִלָּה, בְּגִין דַּהֲוָה בְּגָלוּתָא, וְכָל זִמְנָא דְּדִבּוּר הֲוָה בְּגָלוּתָא, מֹשֶׁה אָזִיל קָלָא בְּלָא דִּבּוּר, וְהָכִי אָזִיל עַד דְּקָרִיבוּ לְטוּרָא דְּסִינַי, וְאִתְיְהִיבַת אוֹרַיְיתָא, וּבְהַהוּא זִמְנָא, אִתְחַבָּר קָלָא בְּדִבּוּר, וּכְדֵין מִלָּה מַלִּיל, הה"ד, וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים הָאֵלֶּה. וּכְדֵין, מֹשֶׁה אִשְׁתְּכַח שְׁלִים בְּמִלָּה כַּדְקָא יֵאוֹת, קוֹל וְדִבּוּר כַּחֲדָא בִּשְׁלִימוּ.

Exile Moses Pharaoh, The Zeir Anpin

69. And Moses complained that he lacked speech, except for the time when MALCHUT spoke to reproach him, NAMELY at the time that it is written, "for since I came to Pharaoh to speak in Your name, HE HAD DONE EVIL TO THIS PEOPLE..." (Shemot 5:23). Immediately, "And Elohim spoke to Moses," SINCE MALCHUT, THE SECRET OF WORD, WHICH IS CALLED ELOHIM, SPOKE TO HIM STERNLY, AS THE WORD 'SPEAK' IMPLIES A STERN LANGUAGE. SHE REPROACHED HIM FOR SAYING, "FOR SINCE I CAME TO PHARAOH..." MALCHUT STARTED TO SPEAK TO HIM, EVEN THOUGH SHE WAS IN EXILE, THE REASON BEING THAT THE SPEECH WAS ONLY TO SHOW ANGER. Come and see that it was so, because speech started speaking and then stopped, and the voice, WHICH IS ZEIR ANPIN, completed it. Hence the passage ENDS, "And said to him, I am Hashem" BECAUSE HASHEM IS ZEIR ANPIN. That is because speech was still in exile, and its time to speak had not yet come. THEREFORE ZEIR ANPIN SPOKE WITH HIM.

69. וְעַל דָּא מֹשֶׁה אִתְרְעִים, דְּמִלָּה גָּרַע מִנֵּיהּ, בַּר הַהוּא זִמְנָא דְּמַלִּילַת לְאִתְרַעֲמָא עֲלוֹי, בְּזִמְנָא דִּכְתִּיב, וּמֵאָז בָּאתִי אֶל פַּרְעֹה לְדַבֵּר בִּשְׁמֶךָ, מִיַּד וַיְדַבֵּר אֱלֹהִים אֶל מֹשֶׁה. תָּא חֲזֵי דְּהָכִי הוּא דְּשָׁרָא מִלָּה לְמַלְּלָא וּפָסַק לָהּ, בְּגִין דְּעַד לָא מָטָא זִמְנָא דִּכְתִּיב וַיְדַבֵּר אֱלֹהִים וְגוֹ.' וּפָסַק וְאַשְׁלִים קָלָא, הה"ד וַיֹּאמֶר אֵלָיו אֲנִי ה.' בְּגִין דְּדִבּוּר הֲוָה בְּגָלוּתָא, וְלָא מָטָא זִמְנָא לְמַלְּלָא.

Exile Moses Mount Sinai

70. בְּגִינֵי כַּךְ, מֹשֶׁה לָא הֲוָה שְׁלִים מִלָּה בְּקַדְמֵיתָא, דְּאִיהוּ קוֹל, וְאָתֵי בְּגִין דִּבּוּר, לְאַפָּקָא לֵיהּ מִן גָּלוּתָא. כֵּיוָן דְּנָפַק מִן גָּלוּתָא, וְאִתְחֲבָּרוּ קוֹל וְדִבּוּר כַּחֲדָא בְּטוּרָא דְּסִינַי, אִשְׁתְּלִים מֹשֶׁה וְאִתְסֵי, וְאִשְׁתְּכַח כְּדֵין קוֹל וְדִבּוּר כַּחֲדָא בִּשְׁלִימוּ.

Egypt Exile Haman Moses Mount Sinai Torah

71. Come and see, All the days that Moses was in Egypt and wanted to take out the word from exile, the word, which is speech, did not speak. As soon as it emerged from the exile, and voice and speech combined, that word which is speech, NAMELY MALCHUT, led and guided Yisrael, but did not speak until YISRAEL approached Mount Sinai. It opened with the Torah, which is the proper way. You may claim IT IS WRITTEN, "For Elohim said, lest the people repent" (Shemot 13:17, and THE NAME ELOHIM DENOTES MALCHUT, SO IT SPOKE BEFORE TORAH WAS GIVEN. HE ANSWERS, It says "said," which is NOT SPEAKING BY MOUTH, BUT RATHER the silent wish of the heart, WHICH IS CALLED "SAYING" AS IN "HAMAN SAID IN HIS HEART" (ESTER 6:6), as we have already explained.

71. תָּא חֲזֵי, כָּל יוֹמִין דַּהֲוָה מֹשֶׁה בְּמִצְרַיִם, דְּבָעָא לְאַפָּקָא מִלָּה מִן גָּלוּתָא, לָא מַלִּיל מִלָּה, דְּאִיהוּ דִּבּוּר. כֵּיוָן דְּנָפַק מִן גָּלוּתָא, וְאִתְחֲבָּר קוֹל בְּדִבּוּר, הַהוּא מִלָּה דְּאִיהוּ דִּבּוּר, אַנְהִיג וְדָבַּר לוֹן לְיִשְׂרָאֵל, אֲבָל לָא מַלִּיל, עַד דְּקָרִיבוּ לְטוּרָא דְּסִינַי, וּפָתַח בְּאוֹרַיְיתָא, דְּהָכִי אִתְחָזֵי. וְאִי תֵּימָא, כִּי אָמַר אֱלֹקִים פֶּן יִנָּחֵם הָעָם, לָא כְּתִיב כִּי דִּבֵּר, אֶלָּא כִּי אָמַר, דְּאִיהוּ רְעוּתָא דְּלִבָּא בַּחֲשָׁאי, וְהָא אוֹקִימְנָא.

Congregation Exile Moses Zeir Anpin

72. "And Elohim spoke to Moses, and said to him, 'I am Hashem'" (Shemot 6:2). Rabbi Yehuda opened the discussion saying, "I rose to open to my beloved; but my beloved has turned away, and was gone..." (Shir Hashirim 5:6). "I rose to open to my beloved": This is voice, WHICH IS ZEIR ANPIN, WHICH IS THE BELOVED OF MALCHUT. Come and see, When the Congregation of Yisrael, WHICH IS MALCHUT, is in exile, the voice was gone from it, and the words subsided from it, as it is written, "I was dumb with silence" (Tehilim 39:3). And if the word awakened, MEANING THAT IT WAS STIMULATED TO SPEAK, it is written, "But my beloved has turned away, and was gone," since the voice was gone from it and the word discontinued. Hence, "And Elohim spoke to Moses." It started to speak and then stopped and remained silent. And afterwards the voice finished the sentence, WHICH IS ZEIR ANPIN, and said, "And said to him, 'I am Hashem.'"

72. וַיְדַבֵּר אֱלֹהִים אֶל מֹשֶׁה וַיֹּאמֶר אֵלָיו אֲנִי ה.' ר' יְהוּדָה פָּתַח, קַמְתִּי אֲנִי לִפְתּוֹחַ לְדוֹדִי וְדוֹדִי חָמַק עָבָר וְגוֹ.' קַמְתִּי אֲנִי לִפְתּוֹחַ לְדוֹדִי, דָּא קָלָא. תָּא חֲזֵי, כְּנֶסֶת יִשְׂרָאֵל כַּד אִיהִי בְּגָלוּתָא, קָלָּא אִסְתְּלַק מִינָהּ, וּמִלָּה אִשְׁתְּכַךְ מִינָהּ, כמד"א נֶאֱלַמְתַּי דּוּמִיָּה. וְאִי אִתְּעַר מִלְּתָא, מַה כְּתִיב, וְדוֹדִי חָמַק עָבָר, דְּהָא קָלָא אִסְתְּלַק מִינָהּ, וּפָסְקָא מִלָּה. וְעַל דָּא וַיְדַבֵּר אֱלֹהִים אֶל מֹשֶׁה, שָׁרִיאַת לְמַלְּלָא, וּפָסַק וְשָׁתִיק. לְבָתַר אַשְׁלִים קָלָא וְאָמַר וַיֹּאמֶר אֵלָיו אֲנִי ה.'

Abraham Isaac Jacob Patriarchs Zeir Anpin

73. "And I appeared to Abraham, to Isaac, and to Jacob." By Jacob, there is an additional Vav (= and) AS IT IS SAID, "AND TO JACOB" TO SHOW that he is the selected of the patriarchs. VAV DENOTES TIFERET, WHICH IS THE CENTRAL COLUMN OF ZEIR ANPIN, AND JACOB WAS A CHARIOT FOR IT, AND ABRAHAM AND ISAAC ARE THE TWO COLUMNS, RIGHT AND LEFT OF ZEIR ANPIN, AND THEIR PERFECTION IS DEPENDENT ON THE CENTRAL COLUMN, WHICH IS JACOB. The same way, it is said, "The Elohim of Abraham, the Elohim of Isaac and the Elohim of Jacob" (Shemot 3:6). By Jacob there is an additional Vav (= and). Rabbi Yosi said, If so, it is written, "I am Hashem, Elohim of Abraham your father, and Elohim of Isaac" (Beresheet 28:13). Here Isaac is written with an additional Vav. BUT SURELY IT IS THE CONJUNCTIVE VAV. IT DOES NOT CARRY A HOMILETICAL REASON.

73. וָאֵרָא אֶל אַבְרָהָם אֶל יִצְחָק וְאֶל יַעֲקֹב, בְּיַעֲקֹב תּוֹסֶפֶת וָא"ו, דְּאִיהוּ שְׁלִימוּ דַּאֲבָהָן, כְּמָה דְּאַתְּ אָמַר, אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב, בְּיַעֲקֹב תּוֹסֶפֶת וָא"ו. אָמַר רִבִּי יוֹסֵי, אִי הָכִי, הָא כְּתִיב אֲנִי ה' אֱלֹהֵי אַבְרָהָם אָבִיךָ וֵאלֹהֵי יִצְחָק, הָא בְּיִצְחָק תּוֹסֶפֶת וָא"ו.

Abraham Eyes Holy Name Isaac Jacob Torah

74. He said to him, It is well, AND THERE IS NO DIFFICULTY because Jacob was alive, and THE VERSE included Jacob in Isaac, whose eyes were dim, and who was as one who is dead. Because as long as a person lives in this world, the Holy Name is not mentioned in relation to him. Therefore, he was included in Isaac. THEREFORE THERE IS AN ADDITIONAL VAV BY ISAAC, but now that Jacob has died, the matter has returned to its place. This is the meaning of, "And I appeared to Abraham, to Isaac, and to Jacob" with an additional Vav.

74. אָמַר לֵיהּ, שַׁפִּיר הֲוָה, בְּגִין דְּיַעֲקֹב הֲוָה קַיָּים, וְאַכְלִיל לֵיהּ לְיַעֲקֹב בְּיִצְחָק, דְּאִתְחַשְּׁכוּ עֵינוֹי, וַהֲוָה כַּמֵּת, דְּהָא בְּעוֹד דב"נ אִיהוּ קַיָּים בְּהַאי עָלְמָא, לָא אִדְכַּר עֲלוֹי שְׁמָא קַדִּישָׁא, וְעַל דָּא אַכְלִיל לֵיהּ בְּיִצְחָק. הַשְׁתָּא דְּמִית יַעֲקֹב, אָתָא מִלָּה בְּאַתְרֵיהּ. הה"ד וָאֵרָא אֶל אַבְרָהָם אֶל יִצְחָק וְאֶל יַעֲקֹב, בְּתוֹסֶפֶת ו.'

Brit (Covenant) Covenant (Brit) Mirror Nukva Patriarchs Shadai Yud Hei Vav Hei (YHVH) Zeir Anpin

75. "By the name of El Shadai" means I appeared to them from within the mirror that does not illuminate, WHICH IS MALCHUT THAT IS CALLED EL SHADAI, but did not appear through the illuminating mirror, WHICH IS ZEIR ANPIN CALLED YUD HEI VAV HEI. And if you say THE PATRIARCHS united with the Nukva only, NAMELY MALCHUT, and not more, come and see that ZEIR ANPIN never separated FROM THE NUKVA IN RELATION TO THE PATRIARCHS. This is the meaning of, "And I have also established my covenant with them" (Shemot 6:4), because the covenant THAT IS THE YESOD OF ZEIR ANPIN joined with MALCHUT.

75. בְּאֵל שַׁדָּי: אִתְחָזֵינָא לְהוּ, מִגּוֹ אַסְפָּקָלַרְיָא דְּלָא נָהֲרָא. וְלָא אִתְחָזֵינָא מִגּוֹ אַסְפָּקָלַרְיָא דְּנָהֲרָא. וְאִי תֵּימָא דְּהָא אִשְׁתַּמְּשׁוּ בְּנוּקְבָא בִּלְחוֹד וְלָא יַתִּיר. תָּא חֲזֵי, דְּלָא אִתְפָּרְשָׁן לְעָלְמִין, הה"ד וְגַם הֲקִימוֹתִי אֶת בְּרִיתִי אִתָּם, דְּהָא בְּרִית אִתְחַבַּר עִמָּהּ.