240806.zohar hasulam vaetchanan p.6-8 par.18-25
Vaetchanan: Verse 18
וַיְדַבֵּר יְיָ' אֲלֵיכֶם מִתּוֹךְ הָאֵשׁ קוֹל דְּבָרִים אַתֶּם שׁוֹמְעִים וְגוֹ.' א"ר אֶלְעָזָר, הַאי קְרָא אִית לְאִסְתַּכְּלָא בֵּיהּ, קוֹל דְּבָרִים, מַאי קוֹל דְּבָרִים. אֶלָּא קוֹל דְּאִקְרֵי דִּבּוּר, דְּכָל דִּבּוּרָא בֵּיהּ תַּלְיָא. וְע"ד כְּתִיב, וַיְדַבֵּר ה' אֲלֵיכֶם, דְּהָא דִּבּוּר בַּאֲתָר דָּא תַּלְיָא, לְהַאי אִקְרֵי קוֹל דְּבָרִים.
"And Hashem spoke to you out of the midst of the fire. You heard the voice of the words..." (Devarim 4:12). Rabbi Elazar said, We have to examine this verse. IT SAYS "the voice of the words." What does that mean? AND HE ANSWERS that IT MEANS voice is considered speech, since every speech comes from it. THE VOICE IS ZEIR ANPIN AND SPEECH IS MALCHUT, BUT SINCE WORDS COME FROM VOICE, MALCHUT IS CALLED "THE VOICE OF THE WORDS." Hence it is written, "And Hashem spoke to you OUT OF THE MIDST OF THE FIRE," since speech comes from that place, MALCHUT THAT IS CALLED FIRE. And it, MALCHUT, is called "the voice of the words."
Vaetchanan: Verse 19
אַתֶּם שׁוֹמְעִים, דִּשְׁמִיעָה לָא תַּלְיָא אֶלָּא בְּהַאי. בְּגִין דִּשְׁמִיעָה בְּדִבּוּר תַּלְיָא. וּבג"כ אַתֶּם שׁוֹמְעִים. וְהָא אוֹקְמוּהָ, וְרָצַע אֲדוֹנָיו אֶת אָזְנוֹ בַּמַּרְצֵעַ, בְּגִין דְּפָגִים אַתְרָא דְּאִקְרֵי שְׁמִיעָה, וְהוּא דִּבּוּר וְהוּא שְׁמִיעָה.
"You heard," since hearing depends on it, ON MALCHUT, since hearing comes from speech. Hence IT IS WRITTEN, "You heard." This has already been explained. "And his master shall bore his ear through with an awl" (Shemot 21:6), because he blemished that place called hearing, which means both words and hearing.
Vaetchanan: Verse 20
קוֹל דְּבָרִים אַתֶּם שׁוֹמְעִים וּתְמוּנָה אֵינְכֶם רוֹאִים. מַאי וּתְמוּנָה. כד"א וּתְמוּנַת יְיָ' יַבִּיט. ד"א וּתְמוּנָה, דָּא קוֹל פְּנִימָאָה, דְּלָא הֲוָה מִתְחֲזֵי כְּלַל. זוּלָתִי קוֹל, דָּא קוֹל אַחֲרָא דְּקָאַמְרָן. וּתְמוּנָה, אֲמַאי אִקְרֵי הָכִי. בְּגִין דְּכָל תִּקּוּנָא דְּגוּפָא מִינֵּיהּ נָפְקָא.
"You heard the voice of the words, but saw no form." HE ASKS, What is a form, AND HE ANSWERS, It resembles "and the similitude of Hashem does he behold" (Bemidbar 12:8), WHICH IS MALCHUT. THIS WAS SAID TO PRAISE MOSES, WHO USED TO LOOK AT THE SHINING MIRROR, WHICH IS ZEIR ANPIN, AND HENCE, "THE SIMILITUDE OF HASHEM DOES HE BEHOLD," WHICH IS MALCHUT THAT REVEALS YUD HEI VAV HEI. According to another explanation, "a form" is an inner voice, NAMELY BINAH, which was not visible at all, NOT EVEN TO MOSES; "only a voice" (Devarim 4:12) refers to another EXTERNAL voice, as we said, NAMELY MALCHUT CALLED "THE VOICE OF THE WORDS." And why is BINAH called a form (or: 'similitude')? HE ANSWERS, Because it manifests the body, WHICH IS ZEIR ANPIN CALLED BODY, THAT IS, THE FORM OF THE SIX EXTREMITIES, THE TWELVE BORDERS AND SEVENTY BRANCHES, ETC., which comes out from it, FROM BINAH.
Vaetchanan: Verse 21
וְאִי תֵּימָא אַחֲרָא אִקְרֵי הָכִי נָמֵי. אִין. דְּהַאי אַחֲרָא תִּקּוּנָא דִּלְתַתָּא מִינֵּיהּ נָפְקָא, וּבג"כ, ה' עִלָּאָה ה' תַּתָּאָה, ה' עִלָּאָה, קוֹל גָּדוֹל וְלָא יָסָף, דְּלָא פַּסְקֵי מַבּוּעֵי לְעָלְמִין, וְכָל אִינּוּן קוֹלוֹת תַּמָּן אִשְׁתְּכָחוּ כַּד אִתְיְיהִיבַת אוֹרַיְיתָא לְיִשְׂרָאֵל. וְכֺלָּא נָפְקָא מֵהַהוּא קוֹל פְּנִימָאָה דְּכֺלָּא, בְּגִין דְּבֵיהּ תַּלְיָא מִלְּתָא.
You may argue that another, NAMELY MALCHUT, is also named thus, A FORM. WHY IS IT CALLED A FORM? HE ANSWERS, It is so, for the other one IS ALSO CALLED A FORM, BECAUSE the lower manifestations IN BRIYAH, YETZIRAH AND ASIYAH emerge from it. For that reason BINAH AND MALCHUT ARE CALLED supernal Hei and lower Hei BECAUSE THEY ARE EQUAL. The supernal Hei IS THE SECRET OF, "a great voice which was not heard again" (Devarim 5:19), since its founts never stop flowing, BECAUSE IT IS WITH ABA, CHOCHMAH, IN A NEVER-ENDING UNION. All these voices were there when the Torah was given to Yisrael, THE SECRET OF THE SEVEN VOICES OF ZEIR ANPIN. They all came out from the inner voice above all, WHICH IS BINAH, since everything is suspended from it AS THEY EMANATED FROM BINAH.
Vaetchanan: Verse 22
הַאי דְּאִקְרֵי מִשְׁנֵה תּוֹרָה, מֺשֶׁה מִפִּי עַצְמוֹ אַמָרָן. וְהָא אוֹקִימְנָא מִלָּה. אֲמַאי הָכִי. אֶלָּא חָכְמָה עִלָּאָה, כְּלָלָא דְּאוֹרַיְיתָא אִתְקְרֵי, וּמִנָהּ נָפְקָא כֺּלָּא, בְּהַהוּא קוֹל פְּנִימָאָה. לְבָתַר מִתְיַשְּׁבָא כֺּלָּא וְאִתְאֲחָד, בַּאֲתָר דְּאִקְרֵי עֵץ הַחַיִּים, וּבֵיהּ תַּלְיָא כְּלַל וּפְרָט, תּוֹרָה שֶׁבִּכְתָּב ושבע"פ, וְהוּא אִקְרֵי תּוֹרָה וּמִשְׁנֵה תּוֹרָה. בְּקַדְמֵיתָא גְּבוּרָה דְּלָא פָּסִק, וְהַשְׁתָּא כֺּלָּא כַּחֲדָא. בג"כ הָכָא בְּאִלֵּין י' הַדִּבְּרוֹת, כֺּלָּא רָשִׁים בְּוָא"ו, וְלֺֹא תִּנְאָף, וְלֺֹא תִּגְנוֹב, וְלֺֹא תַעֲנֶה, וְלֺֹא תַחְמוֹד, וְלֺֹא תִתְאַוֶּה, וְהָא אוֹקְמוּהָ.
Moses spoke from himself the words of Deuteronomy (lit. 'the second Torah'). This has already been explained. HE ASKS why it is so AND HE ANSWERS, Supernal Chochmah is called the embodiment of the Torah, from which everything comes out into the inner voice, WHICH IS BINAH. Afterwards, everything is settled and becomes attached to the place called the Tree of Life, WHICH IS ZEIR ANPIN CALLED MOSES. The general and the particular come from it, namely the Written Torah, WHICH IS ZEIR ANPIN CALLED GENERAL, and the Oral Torah, WHICH IS MALCHUT CALLED PARTICULAR. They are also called the Torah and the second Torah. ZEIR ANPIN IS CALLED TORAH AND MALCHUT IS CALLED THE SECOND TORAH. IT WAS THEREFORE SAID THAT MOSES, WHO IS ZEIR ANPIN, SPOKE THE SECOND TORAH, WHICH IS MALCHUT, FROM HIMSELF, NAMELY, IT EMANATED FROM MOSES. At first, THE FIRST SET OF TEN COMMANDMENTS CAME OUT from uninterrupted Gvurah, NAMELY FROM BINAH, OF WHICH IT IS SAID, "A GREAT VOICE WHICH WAS NOT HEARD AGAIN." Now, WITH THE SECOND SET OF TEN COMMANDMENTS IN THE SECOND TORAH THEY CAME OUT all together, THAT IS, FROM ZEIR ANPIN AND MALCHUT, ACCORDING TO THE PRINCIPLE THAT MOSES, ZEIR ANPIN, SPOKE THEM FROM HIMSELF. For that reason, all these ten commandments are spelled with Vav, in, "neither (Heb. ve) shall you commit adultery. Neither shall you steal. Neither shall you bear... Neither shall you covet...neither shall you desire" (Ibid. 17-18), AS VAV INDICATES ZEIR ANPIN.
Vaetchanan: Verse 23
אָמַר ר' יוֹסֵי, מַאי וְלֺֹא תִתְאַוֶּה, כֵּיוָן דִּכְתִּיב וְלֺֹא תַחְמוֹד, דְּהָא בְּהַאי סַגֵּי. א"ל, זַכָּאִין אִינּוּן מָארֵי קְשׁוֹט, חֲמִידָה חַד דַּרְגָּא. תַּאֲוָה דַּרְגָּא אַחֲרָא. חֲמִידָה: דְּאִי יָכִיל, אָזִיל לְמֵיסַב דִּילֵיהּ בְּגִין הַהִיא חֲמִידָה דְּנָקַט, אָזִיל לְמֶעְבַּד עוֹבָדָא. תַּאֲוָה: לָאו הָכִי, דְּהָא אֲפִילּוּ דְּלָא יִנְקוּט אוֹרְחָא לְמֵהַךְ אֲבַּתְרֵיהּ, וְהָא אוֹקְמוּהָ חַבְרַיָּיא.
Rabbi Yosi said, What is meant by, "neither shall you desire"? "Neither shall you covet" should suffice. He said to him, Blessed are the truly righteous. Coveting is one grade, desire another. Coveting MEANS that if he can, he will grab her, for the coveting that took him over will cause him to act. Desire is not so. Even when he will not take to following her, IT IS STILL CONSIDERED DESIRE. This has already been explained.
Vaetchanan: Verse 24
א"ל רַבִּי יוֹסֵי, אֲמַאי לָא כְּתִיב וְלֺֹא תִרְצַח, כְּהָנֵי אַחֲרִינֵי. א"ל בְּגִין דְּדַרְגָּא דְּדִינָא בִּגְבוּרָה תַּלְיָא, וְלָא בַּאֲתָר דְּרַחֲמֵי, בג"כ לֺֹא תִרְצַח לָא כְּתִיב בֵּיהּ וָא"ו. וּבְגִין דְּבַעְיָין ה' וָוִין אִתּוֹסָף וָא"ו וְלֺֹא תִתְאַוֶּה, דְּהָא בְּלֺֹא תִרְצַח לָא בָּעֵי לְמִשְׁרֵי וָא"ו, וְאִתּוֹסַף הָכָא.
Rabbi Yosi said to him, Why is not it written, 'Neither shall you murder' SPELLED WITH VAV like the others? He said to him, For the level OF MURDER is Judgment and comes from Gvurah THROUGH THE LEFT COLUMN instead of from the place of Mercy, WHICH IS ZEIR ANPIN CALLED VAV. Hence "You shall not murder" (Ibid. 17) is without Vav. Since five Vavs are needed, CORRESPONDING TO CHESED, GVURAH, TIFERET, NETZACH AND HOD, Vav was added to "shall you covet," since in "You shall not murder" no Vav should dwell BECAUSE IT IS IN GVURAH. HENCE Vav was added here.
Vaetchanan: Verse 25
שָׁמַע ר' פִּנְחָס דְּיָתִיב אֲבַּתְרֵיהּ, וּנְשָׁקֵיהּ. בָּכָה וְחָיִיךְ. אָמַר גּוּר אַרְיֵה, לֵית מַאן דְּקָאֵים קַמַּיְיהוּ, מַאן יָכִיל לְקַיְּימָא קַמֵּיהּ וַאֲבוּהָּ בְּעָלְמָא. זַכָּאָה חוּלָקֵיהוֹן דְּצַדִּיקַיָּיא, וְזַכָּאָה חוּלָקִי בְּהַאי עָלְמָא, וּבְעָלְמָא דְּאָתֵי, דְּזָכֵינָא לְהַאי. עַל דָּא כְּתִיב, יִרְאוּ צַדִּיקִים וְיִשְׂמָחוּ.
Rabbi Pinchas, who sat behind RABBI ELAZAR, heard it. He kissed him, wept and laughed. He said OF RABBI ELAZAR, Who can stand before him and his father in the world! Happy is the lot of the righteous, and happy is my own lot in this world and in the World to Come to have merited it. Of this it is written, "The righteous see it, and are glad" (Iyov 22:19).
