89. It is written, "Moses speaks, and Elohim answers him by a voice" (Shemot 19:19). In this place, high things are comprised, NAMELY HIGH MYSTERIES. We indeed learned that: "And Elohim answers him by a voice" REFERS TO Moses' voice, the voice which Moses held onto, NAMELY ZEIR ANPIN CALLED VOICE. We should look into this, for it used to say the opposite: "And Elohim spoke," yet here it says, "Moses speaks."

90. Some say that it is because it is written, "And they said to Moses, Speak you with us, and we will hear; but let not Elohim speak with us" (Shemot 20:16) that "Moses speaks, and Elohim answers him by a voice," UNLIKE WHAT WAS BEFORE, WHERE IT IS WRITTEN, "AND ELOHIM SPOKE." There is nothing in the Torah that comes from the mouth of Moses alone, as we said in relation to the curses in the book of Devarim that Moses uttered with his own mouth. We did not say by himself but with his own mouth, WHICH MEANS that these CURSES IN VAYIKRA were uttered by the mouth of Hashem (Gvurah), WHICH IS MALCHUT. Meanwhile, he uttered those IN THE BOOK OF DEVARIM with his own mouth, the mouth of the voice to which he held, ZEIR ANPIN that is so called. This matter is well explained.

91. In the Rabbinical Academy's book of Agadah, it has been said that, although the whole Torah was uttered by the mouth of Hashem (Gvurah), WHICH IS MALCHUT, it was uttered also by Moses himself, WHO IS ZEIR ANPIN. What exactly? For example, the curses in the book of Devarim. They were then included in the mouth of Gvurah. It therefore says, "Moses speaks, and Elohim answers him by a voice." "Moses speaks:" This is the voice of Moses, NAMELY ZEIR ANPIN, "and Elohim answers him by a voice." This is Gvurah, NAMELY MALCHUT, that acknowledged the voice. Hence, it "answers him by a voice," that is, by the voice of Moses. Now, he who opened the discussion with words of the Torah, let him speak up. They sat down.