A pessoa gramatical de Deus

The action and development of that mysterious force which is the seed of all creation is, according to the Zohar's interpretation of the Scriptural testimony, none other than speech. "God spoke — this speech is a force which at the beginning of creative thought was separated from the secret of En-Sof." The process of life in God can be construed as the unfolding of the elements of speech. This is indeed one of the Zohar's favorite symbols. The world of divine emanation is one in which the faculty of speech is anticipated in God. Varying stages of the Sefiroth-Universe represent, according to the Zohar, the abysmal will, thought, inner and inaudible word, audible voice, and speech, i. e. articulated and differentiated expression. 

The same conception of progressive differentiation is inherent in other symbolisms of which I should like to mention only one, that of the I, You and He. God in the most deeply hidden of His manifestations, when he has as it were just decided to launch upon His work of creation, is called He. God in the complete unfolding of his Being, Grace and Love, in which He becomes capable of being perceived by the "reason of heart," and therefore of being expressed, is called "You." But God, in His supreme manifestation, where the fullness of His Being finds its final expression in the last and all-embracing of his attributes, is called "I." This is the stage of true individuation in which God as a person says "I" to Himself. This divine Self, this "I", according to the theosophical kabbalists —and this is one of their most profound and important doctrines— is the Shekhinah, the presence and immanence of God in the whole of creation. It is the point where man, in attaining the deepest understanding of his own self, becomes aware of the presence of God. And only from there, standing as it were at the gates of the Divine Real, does he progress into the deeper regions of the Divine, into His "You" and "He" and into the depths of Nothing. To gauge the degree of paradox implied by these remarkable and very influential thoughts one must remember that in general the mystics, in speaking of God's immanence in His creation, are inclined to depersonalize him: the immanent God only too easily becomes an impersonal God-head. In fact, this tendency has always been one of the main pitfalls of pantheism. All the more remarkable is the fact that the Kabbalists and even those among them who are inclined to pantheism managed to avoid it, for as we have seen the Zohar identifies the highest development of God's personality with precisely that stage of His unfolding which is nearest to human experience, indeed which is immanent and mysteriously present in every one of us.

Gershom Scholem. Major Trends in Jewish Mysticism. Schoken Books (1974)