Zohar Vaera - Section 7 - Voice and Speech

It is recommended to study the section prior to reading the Synopsis.

Zohar Sulam Commentary on Parasha Vaera Section 7

It is best to study the Zohar in the following manner:

1. Read out loud the Aramaic Verse. If you need to transliterate in order to read with the sounds of the lettersthe verse see below. If you use the transliteration tool than make sure you scan the Aramaic first and last.

2. Read the English Translation - if you desire to understand and realize that your understanding will limit the energy you receive. This is why it is important to scan the aramaic verse first.

3.Write out your understanding of the verse. Send it to yeshshem@hotmail.com in an email. Use the Parasha Name and verse number in the subject. By sending your understanding you give yeshshem.com permission to post this to web page and any other uses Yeshshem may see a beneficial use.

4. Now read chanoch's Commentary or additions to enhance and or modify your own personal understanding.

SYNOPSIS:

Rabbi Shimon begins with: "Behold the children of Yisrael did not listen to me and how will Pharaoh hearken to me and I have impeded lips?" He says that Zeir Anpin is voice and Malchut is speech or words. Moses was voice but while the people were in exile he had no speech until he reached Mount Sinai and was given the Torah. Then voice combined with speech and he spoke words. We hear that 'said' in "For Elohim has said lest the people regret" does not mean speaking by mouth but is rather the silent wish of the heart. Rabbi Shimon turns to the verse, "And I appeared to Abraham, to Isaac and to Jacob." He tells us that Jacob was a vehicle for Tiferet, the central column, while Abraham and Isaac are the right and left columns, their perfection depending on the central one. Lastly he says that whoever has earned a covenant has earned the land, because the two are combined.

Relevance of the Passage

The relevance of the passage has not yet been revealed

Pasook 66. from the Zohar Sulam Commentary on Parasha Vayelech

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.

Transliteration

Please use a Transliteration tool to read the Aramaic Verses. This enhances the energy transfer since it uses both sight of the Hebrew Letters and Sound as well. You may find a transliteration tool on the dailyzohar website or through an internet search for "Hebrew Transliteration".

Translation

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 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..."

chanoch's Commentary

The questions are good.

Pasook 67. from the Zohar Sulam Commentary on Parasha Vaera

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.

Transliteration

Please use a Transliteration tool to read the Aramaic Verses. This enhances the energy transfer since it uses both sight of the Hebrew Letters and Sound as well. You may find a transliteration tool on the dailyzohar website or through an internet search for "Hebrew Transliteration".

Translation

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.

chanoch's Commentary

Since Moshe is voice and Moshe is not in Israel the voice is voiceless. Moshe could not speak so Aaron became his prophet and his "speech".

Pasook 68. from the Zohar Sulam Commentary on Parasha Vaera

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.

Transliteration

Please use a Transliteration tool to read the Aramaic Verses. This enhances the energy transfer since it uses both sight of the Hebrew Letters and Sound as well. You may find a transliteration tool on the dailyzohar website or through an internet search for "Hebrew Transliteration".

Translation

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.

chanoch's Commentary

This is all clear as written. and brings all of the previous pasukim into clarity as well.

Pasook 69. from the Zohar Sulam Commentary on Parasha Vayelech

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.

Transliteration

Please use a Transliteration tool to read the Aramaic Verses. This enhances the energy transfer since it uses both sight of the Hebrew Letters and Sound as well. You may find a transliteration tool on the dailyzohar website or through an internet search for "Hebrew Transliteration".

Translation

And Moses complained that he lacked speech, except for the time when MALCHUT spoke to reproach him, NAMELY at the time that 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.

chanoch's Commentary

We learn that within any given pasuk in the Tanach the level of consciousness may change. This is important information to learn.

Pasook 70. from the Zohar Sulam Commentary on Parasha Vaera

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.

Transliteration

Please use a Transliteration tool to read the Aramaic Verses. This enhances the energy transfer since it uses both sight of the Hebrew Letters and Sound as well. You may find a transliteration tool on the dailyzohar website or through an internet search for "Hebrew Transliteration".

Translation

Because of this, Moses was not whole in the beginning, NOT HAVING THE WORD, THAT IS MALCHUT. For he was voice THAT NEEDS THE WORD, and came for speech to take it out of the exile. As soon as it emerged from the exile, and voice and speech united at Mount Sinai AS MENTIONED, Moses was perfected and was cured OF HIS SPEECH IMPEDIMENT. And then we find voice and word together wholly.

chanoch's Commentary

Does this contradict the midrash that says Hashem healed all the children of Israel while at Mount Sinai? If so it teaches that Mashiach will be a human being who will manifest the end times without overt miracles.

Pasook 71. from the Zohar Sulam Commentary on Parasha Vaera

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.

Transliteration

Please use a Transliteration tool to read the Aramaic Verses. This enhances the energy transfer since it uses both sight of the Hebrew Letters and Sound as well. You may find a transliteration tool on the dailyzohar website or through an internet search for "Hebrew Transliteration".

Translation

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. And if you 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 THOUGHT (LIT. 'SAID') IN HIS HEART" (ESTER 6:6), as we have already explained.

The pasuk clarifies an aspect of timing which answers the question i asked in pasuk 70.

Pasook 72. from the Zohar Sulam Commentary on Parasha Vayelech

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'.

Transliteration

Please use a Transliteration tool to read the Aramaic Verses. This enhances the energy transfer since it uses both sight of the Hebrew Letters and Sound as well. You may find a transliteration tool on the dailyzohar website or through an internet search for "Hebrew Transliteration".

Translation

"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 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.'"

chanoch's Commentary

This pasuk is clear as written.

Pasook 73. from the Zohar Sulam Commentary on Parasha Vaera

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.

Transliteration

Please use a Transliteration tool to read the Aramaic Verses. This enhances the energy transfer since it uses both sight of the Hebrew Letters and Sound as well. You may find a transliteration tool on the dailyzohar website or through an internet search for "Hebrew Transliteration".

Translation

"And I appeared to Abraham, to Isaac, and to Jacob." By Jacob, there is an additional Vav (= and) AS 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.

chanoch's Commentary

If you know the kabbalistic meaning of conjunctive and homiletical this pasuk becomes clear as written.

Pasook 74. from the Zohar Sulam Commentary on Parasha Vaera

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'.

Transliteration

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Translation

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.

chanoch's Commentary

This pasuk explains away the previous objection in the previous section.

Pasook 75. from the Zohar Sulam Commentary on Parasha Vaera

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.

Transliteration

Please use a Transliteration tool to read the Aramaic Verses. This enhances the energy transfer since it uses both sight of the Hebrew Letters and Sound as well. You may find a transliteration tool on the dailyzohar website or through an internet search for "Hebrew Transliteration".

Translation

"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.

chanoch's Commentary

This is explaining code words. Usually this is at the beginning of a section not near the end.

Pasook 76. from the Zohar Sulam Commentary on Parasha Vaera

מִקוּדְשָׁא בְּרִיךְ הוּא אִית לֵיהּ לְבַר נָשׁ לְמֵילָף, דְּהָא אִיהוּ קָאָמַר דְּלָא פָּרִישׁ לוֹן, דִּכְתִּיב בְּאֵל שַׁדָּי, וּכְתִיב וְגַם הֲקִימוֹתִי אֶת בְּרִיתִי אִתָּם, בְּגִין לְקַיְּימָא קִיּוּמָא בְּיִחוּדָא חַד, וְגַם הֲקִימוֹתִי אֶת בְּרִיתִי אִתָּם וְגוֹ'. הָא אִתְּמַר, מַאן דְּזַכֵּי לִבְרִית, יָרִית לְאַרְעָא.

Transliteration

Please use a Transliteration tool to read the Aramaic Verses. This enhances the energy transfer since it uses both sight of the Hebrew Letters and Sound as well. You may find a transliteration tool on the dailyzohar website or through an internet search for "Hebrew Transliteration".

Translation

One should learn from the Holy One, blessed be He, NOT TO SEPARATE BETWEEN ZEIR ANPIN AND THE NUKVA because He did not separate them, as is written, "El Shadai", WHICH IS THE NUKVA, and also, "And also I have sustained My covenant with them", WHICH IS YESOD OF ZEIR ANPIN THAT HAS JOINED WITH HER. And we learned that whoever has merited to a covenant, TO YESOD OF ZEIR ANPIN, merited the land, WHICH IS THE NUKVA, SINCE THEY ARE JOINED TOGETHER, AS MENTIONED.

chanoch's Commentary

This is a hint that yesod of zeir anpin never separates from malchut. when an action creates separation between zeir anpin and malchut it breaks at the lower triangle of yesod of Zeir Anpin.