Something has changed: Rashi begins his commentary on the portion by teaching us that: “Each time that God spoke to, or said something to Moshe, He began by calling to him, in a loving manner, just as the angels are described by Isaiah as calling to each other before singing their praises of God.”
Something has changed: We recall that in the final moments before the Revelation the verse (Exodus 19:19) says: “Moshe would speak and God would respond to him with a voice.”
At Sinai, before Revelation, Moshe spoke first.
In the Tabernacle, it was God, Who lovingly called out to Moshe.
There is an interesting Zohar (Vaeira 25b) that says, “The “Dibbur” – God’s Word –was in exile, so to speak, together with Israel. When Israel was redeemed, the Dibbur was freed as well.”
This concept reflects the Zohar’s (Volume 1 4b-5a) understanding of the difference between Torah Sh’bichtav and Torah Sh’Baal Peh – The Written and Oral Laws.
“I will place My words in your mouth in order to plant the heavens and lay the foundations of the earth,” (Isaiah 51:16) The Written Law is Machashava – The Highest Thought – expressed in words. The Oral Law is formed from words that are transformed into Machashava – The Highest Thought.
The Oral Law is the manifestation of the Freedom of Dibbur – Speech: it is the power of speech to be transformed into Torah, into the Highest Thought.
The Written Law can only begin in Machashava – God’s Infinite Thought. He then called to Moshe to make the Thought accessible as Dibbur – or, words.
However, God wanted Moshe to first understand the power of Dibbur – to appreciate the Freedom of Speech, therefore, in the final moments before the Revelation, it was Moshe who spoke, and God transformed the words into Machashava.
And there’s more.
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