Voice and Speech

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236) The Torah, ZA, stands between two houses, between two females, since Nukva is called “house,” as it is written, “And He shall be a Temple, and a stone of stumbling, and an obstacle rock to both houses of Israel.” One house is the hidden, upper one, upper ImaBina. And one house is more revealed. The upper, hidden one, Bina, is a great sound. It is written about it, “with a great voice, and it went on no more.”

237) That voice is internal; it is neither heard nor revealed. It is not heard aloud; it does not appear in speech, and this is when the connection of palate and throat emits the letter Hey in a whisper, when there is no sound in it. That Zivug is always flowing and never stops. It is a fine, internal voice that is never heard.

When there is illumination of Hochma in Mochin that emerge and are born from a Zivug, they are heard outside and appear through the Zivug of voice and speech. But when the Mochin are covered Hassadim and are concealed from the illumination of Hochma, they are not heard outside and do not appear.

The Zivug of upper AVI is through the palate and throat of AA, where Abba is the palate and Ima is the throat. And because AVI are always in covered Hassadim, as it is written, “Because he delights in mercy,” their Zivug in the letter Hey is considered to be in a whisper, like the pronunciation of the letter Hey that emerges from the Zivug of palate and throat, which is not heard outside.

That sound of the letter Hey is Ima, the upper Nukva of ZA who receives from Abba. It is written about her, “with a great voice, and it went on no more,” since the Zivug of AVI is a perpetual Zivug, which never stops, and this is why it is great.

238) From AVI, who are a great voice, comes forth the Torah, the voice of Jacob, ZA. That voice, which is heard, emerges from a voice that is not heard, from AVI. Afterward the speech, Nukva, mates with it and the speech comes out and appears outside through the force and might of Jacob’s voice.

The voice of Jacob, the Torah, ZA, is gripped between two females. It is gripped in the internal one, which is not heard, Ima, and it is gripped outside, where it is heard, in the Nukva. The inner NukvaIma, imparts upon him the Mochin and the blessings. The outer Nukva, his Nukva, receives from him the Mochin and the blessings.

239) Two are not heard outside because they are covered Hassadim, and two are heard outside because they are in revealed Hassadim, in illumination of Hochma. The two that are not heard is the upper, hidden HochmaAA, who is standing and clothed in a thought, meaning the upper Abba, who is not revealed in the speech, and is even not heard in the voice. Afterward appears and becomes slightly revealed in a whisper that is not heard—in the pronunciation of the letter Hey—the one called “great voice,” a subtle voice coming forth in a whisper, meaning upper Ima. These two, AVI, are not heard.

240) Two that are heard emerge from the two that are not heard. These are the voice of Jacob, ZA, and the speech that unites with it, Nukva de ZA. That great voice, which is in a whisper and is not heard, Bina, is a house for the upper Hochma, which is Abba.

Any female is called “home,” hence Bina, who is a female, is called “home.” And the last speech, Nukva de ZA, is home for the voice of Jacob, who is the Torah, ZA. This is also why the Torah begins with BetBeresheet.

241) Beresheet Barah Elokim [In the beginning God created], as it is written, “And the Lord God built the rib.” That is, the building of the Nukva through AVI is implied here.

“The heaven” is the great ZON, as it is written, “And He brought her to the man.”

“And the earth” is the small ZON, as it is written, “A bone of my bones.”

Barah [created] is hidden; it is Asher that came out from Resheet, meaning the lowering of the letters ELEH of Bina into ZON, leaving Bina in VAK, the letters MI. Subsequently, they raised the letters ELEH to themselves once more, she obtained GAR once more, and the name Elokim was completed. This is the meaning of “In the beginning God created.”

ZON, too, rise along with the letters ELEH, which Bina elevates, since they are attached to them. There they attain the Mochin de Bina.

Thus, the building of the Nukva through her ascent to AVIBina, is in Beresheet Barah Elokim, for these words imply the ascents of ZON to AVI and obtainment of the building from them, the Mochin. Hence, “In the beginning God created” is as it is written, “And the Lord God built the rib.”

“And He brought her to the man” is the correction of the Masach in Nukva, to qualify her to receive Hassadim from ZA. The words, “And He brought her” imply the big Nukva, from Chazeh de ZA and above, implied in the word Et [the] in the verse, “the heaven.” That is, the word “the”—which is the great Nukva of the heaven, ZA, of which it is written, “And He brought her to the man”—means that he qualified her for reception of Hassadim.

The ten Sefirot KHB TM are called MochaAtzamotGidinBassar, and OrAtzamot are Hochma, as it is written, “And the earth,” implying the small Nukva below the Chazeh, who was the only one established for reception of Hochma. It is written about her, “A bone of my bones,” meaning that she is receiving Hochma.

This is certainly the land of the living, that the small Nukva implied in the words, “and the earth,” is called “the land of the living.” The light of Hochma is called Ohr Haya, so when the Nukva has Ohr Hochma she is called “the land of the living.” This is the meaning of what is written, “Wisdom preserves the life of its possessor.”

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