It is recommended to read the synopsis after one has studied the Zohar section.
Rabbi Aba examines the verse, "Moses speaks, and Elohim answers him by a voice," and determines that the voice with which Moses spoke is the voice of Zeir Anpin, and that nothing proceeded from the mouth of Moses alone. Yet whatever Moses spoke was included in the voice of Elohim.
Pasook 89. of Zohar Commentary on Parasha Vayikra
כְּתִיב מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל, בַּאֲתַר דָּא אִתְכְּלִלוּ מִלִּין עִלָּאִין, הָא אוּקְמוּהָ וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל, בְּקוֹלוֹ שֶׁל מֹשֶׁה, בְּהַהוּא קוֹל דְּאָחִיד בֵּיהּ מֹשֶׁה. הָכָא אִית לְאִסְתַּכְּלָא דְּהָא אִפְּכָא הֲוָה, דִּכְתִּיב וַיְדַבֵּר אֱלֹהִים, וְהָכָא כְּתִיב מֹשֶׁה יְדַבֵּר.
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 on to, 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."
Pasook 90. of Zohar Commentary on Parasha Vayikra
אֶלָּא אִית דְּאַמְרֵי, בְּגִין דִּכְתִּיב, וַיֹּאמְרוּ אֶל מֹשֶׁה דַּבֶּר אַתָּה עִמָּנוּ וְנִשְׁמָעָה וְאַל יְדַבֵּר עִמָּנוּ אֱלֹהִים. וְעַ"ד מֹשֶׁה יְדַבֵּר, וְהָאֱלֹהִים יַעֲנֶנּוּ. בְּגִין דְּלָא אִשְׁתְּכַח מִלָּה בְּאוֹרַיְיתָא מִפּוּמָא דְּמֹשֶׁה בִּלְחוֹדוֹי, וְדָא הוּא דְּאוּקְמוּהָ, קְלָלוֹת שֶׁבְּמִשְׁנֶה תּוֹרָה מֹשֶׁה מִפִּי עַצְמוֹ אַמָרָן. מֵעַצְמוֹ לָא תָּנֵינָן, אֶלָּא מִפִּי עַצְמוֹ, הַלָּלוּ מִפִּי הַגְּבוּרָה. וְהַלָּלוּ מִפִּי עַצְמוֹ, מִפִּי הַהוּא קוֹל דְּאָחִיד בֵּיהּ, דְּאִקְרֵי הָכִי. וְשַׁפִּיר מִלָּה.
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. of Zohar Commentary on Parasha Vayikra
וּבְסִפְרָא דְּאַגַּדְתָּא דְּבֵי רַב אַמְרֵי, אע"ג דְּאוֹרַיְיתָא מִפִּי הַגְּבוּרָה אִתְּמַר כּוּלָהּ, מִפִּי עַצְמוֹ שֶׁל מֹשֶׁה כְּמוֹ כֵּן אִתְּמַר. וּמַאי אִיהוּ. כְּגוֹן קְלָלוֹת שֶׁבְּמִשְׁנֶה תּוֹרָה. וּלְבָתַר אִתְּכְּלִילָן בִּגְבוּרָה, הה"ד מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל. מֹשֶׁה יְדַבֵּר, דָּא קוֹלוֹ שֶׁל מֹשֶׁה. וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל, דָּא גְּבוּרָה, דְּאוֹדֵי לֵיהּ לְהַהוּא קָלָא. הה"ד יַעֲנֶנּוּ בְקוֹל בְּהַהוּא קוֹל דְּמֹשֶׁה. וְהַשְׁתָּא מַאן דְּפָתַח בְּמִלֵּי דְּאוֹרַיְיתָא, לִיפְתַּח וְיֵימָא, יָתְבוּ.
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.
This section of the Zohar appears to be straight forward in its message. It is important to remember that in the language of branches there are three levels Voice, Speech, and Mouth. Mouth is Malchut; Speech is Zeir Anpin; and Voice is Binah. Now go read the Pasookim again.
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