The Lips of Redemption - Va’era is the parsha of the liminal space of Moshe’s lips which is the space between pakod and the actualization of yifkod. It is also the parsha in which Moshe realizes that his being a lo ish devarim is a result of his uncircumcised lips. His speech impediment is due to the manner in which arelut impedes relationship (just as it does in terms of sexuality) – i.e., he cannot speak because he feels disconnected, and he cannot connect because he cannot speak. This conundrum stems from the unique way in Moshe’s mind is connected to reishis. As the only one in history able to comprehend the primal space of bria from which he came, Moshe experienced the pain of having no one to share it with. Nonetheless, he discovers that even if no one else is listening, there is still power in speaking to yourself. Ultimately, the modality through which Moshe is able to communicate his experience of the nested reality of reishis is Shabbat, the source of yismach Moshe. (BW)
At first, Parasha seems arbitrary, beginning and ending in the middle of nowhere. However, it takes on a very important identity—teaches not just that someone can choose not to hear until he can no longer hear, but something more profound. This Parasha is the space of the lips of Moshe! This is the space between Pakod and yifkod—his feelings of sterility in communication, of being areil sefataim, of being unable to see beyond mechanical solutions, or communicate his space. Finally, he is forced to speak to himself. We then see how the nature of Moshe’s mind being linked to ראשית is the nested level of reality he expresses in giving over shabbos (parallel stories of Yechezkel revolving around Shabbos). In the end, we understand that Pakod creates yifkod, just as yadoah creates tadah. There is always the first step that doesn’t seem to mean anything (process of growth in womb), and yet becomes the ראשית, the initial vision/ blueprint, that we have constant access to—to the point where we can speak to, and receive responses from, ourselves. (YL)
(MY) What appears on first glance an “arbitrarily arranged פרשה with a premature ending, rendering it ‘incapable’ of being a true answer to הצל לא הצלת את עמך” – turns out to be infinitely beyond all of this, as it takes on a new crucial identity this is not merely (as previously understood) the פרשה which defines the power of שמיעה and its relationship to freedom, showing the ability of an individual to not be שומע – to the extent of losing the ability to change anything that has been chosen, as the רמב"ם explains in פרעה’s connection to פרעון and the consequences for freedom But, much more profoundly, It turns out that this פרשה is itself the actual שפתיים of משה – the space between פקד and יפקוד!
This is where משה רבינו realizes that the difficulty of לא איש דברים is actually a problem of שפתיים ערלות and the pain of being unable to communicate the space from where he comes (מהר"ל)! He therefore feels that there is nothing to do beyond the purely mechanical: איני רואה כאן מקום לדברים 
This becomes by the end of our פרשה the first step in the recognition in the nature of דבור – as הקב"ה tells משה: speak, if necessary, to yourself! אהרון can be translator, but you need to speak exactly as we speak to ourselves in הגדה של פסח
This is because רבנו בחיי – וירא ראשית לו ומשה: the nature of the way משה רבינו’s mind is linked itself to ראשית, the space in which he comes is the nested level of reality which he expresses in giving over שבת, the centrality of שבת and ישמח משה, and the parallel story in יחזקאל again and again and again the development of שמירת שבת For all of this is what allows the creation of an operative word פקד creates יפקד just as ידוע creates the תדע! There is always the first step which doesn’t seem to mean anything just as womb is a first step that initially seems “irrelevant”, and yet becomes the ראשית that we have constant access to more and more as we grow, to be able speak to ourselves and get responses from ourselves – and to recognize that Life has its own space and development, it is being brought to fruition in a way that ראשית of בריאה guarantees כח מעשיו הגיד לעמו – which becomes וידעתם כי אני הש"ם here, and in יחזקאל in the actual כניסה לארץ!

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