The
Shape
of
the
Letter
Vav
in
the
Name
HaVaYaH
120.
The
letter
Vav
of
HaVaYaH
implies
that
the
upper
world,
ZA,
expands
an
expansion
to
shine
down
to
Malchut
in
VAK,
HGT
NHY,
which
are
incorporated
as
one,
in
one
connection,
where
there
is
no
change
of
illumination
in
these
HGT
NHY,
and
they
all
connect
with
their
Merkavot
in
this
letter.
121.
The
letter
Vav
is
an
impression
of
VAK
that
are
incorporated
as
one.
She
shines
to
the
moon,
Malchut,
in
VAK
that
are
incorporated
as
one,
since
when
ZA
and
Malchut
connect
as
one,
VAK
expand
bare,
and
they
are
all
in
the
shape
of
a
Vav,
the
shape
of
a
man,
HaVaYaH
filled
with
the
letters
Aleph,
which
is
Adam
[man]
in
Gematria
(45).
Although
they
are
VAK,
only
one
Guf
[body]
of
the
Vav
is
seen
in
the
expansion.
122.
HGT
NHY
are
all
in
one
connection,
in
the
existence
of
the
Guf,
Tifferet,
Vav,
which
takes
everything,
controls
all
the
Vav,
and
all
the
light
is
only
from
covered
Hassadim
like
the
Tifferet
above
the
Chazeh,
which
is
called
Vav.
When
Vav,
Tifferet,
is
like
that,
in
one
connection,
it
is
ready
to
bestow
upon
the
Nukva,
Malchut,
when
it
is
bare
and
devoid
of
all
the
changes
on
the
right
and
on
the
left.
This
is
so
because
it
is
not
Hochma
that
is
on
the
left,
but
Hassadim,
and
it
is
also
not
Hassadim
that
is
on
the
right,
but
inner
Hassadim
of
AVI,
which
are
regarded
as
GAR.
Hence,
it
is
devoid
of
all
the
phases
on
the
right
and
on
the
left,
which
is
the
shape
of
the
Guf,
which
is
Vav
of
HaVaYaH,
and
the
shape
of
a
man,
which
is
HaVaYaH
filled
with
the
letters
Aleph,
which
is
man
in
Gematria.
The
arms
on
the
right
and
on
the
left
connect
to
the
Guf,
Vav,
in
a
way
that
only
the
Guf
is
seen,
since
they
are
all
incorporated
in
it,
as
it
is
Hassadim,
like
the
right,
and
GAR,
like
the
Hochma
in
the
left.
For
this
reason,
right
and
left
are
not
seen
in
it,
but
it
contains
them
within
it.
123.
When
are
the
right
and
left
seen
in
Tifferet,
Vav?
When
the
letter
Vav
expands
and
is
called
Aleph.
At
that
time,
two
arms
are
seen
in
her,
the
two
letters
Yod
in
the
shape
of
an
Aleph:
Yod
in
the
shape
of
the
Aleph,
the
upper
Yod,
is
right,
the
bottom
Yod
is
left,
and
the
Guf,
Vav,
stands
between
them
in
the
middle,
the
middle
line
that
decides
between
them.
124.
This
is
why
Aleph
is
the
beginning
of
all
the
letters,
since
that
correction
of
three
lines
is
the
beginning
of
everything
that
emerges
from
the
next
world,
Bina,
since
no
light
is
drawn
from
Bina
unless
by
way
of
three
lines.
Although
other
high
secrets
were
said
about
the
Aleph,
this
the
explanation
of
the
matter.
From
the
Aleph,
which
is
three
lines,
the
other
letters
expand
in
their
side,
each
in
her
appropriate
line,
since
the
letters
are
divided
according
to
the
order
of
the
three
lines.
125.
The
letter
Vav
and
the
letter
Aleph
are
all
one,
and
there
is
no
[difference]
between
them
except
that
that
Vav
conceals
everything
within
her
since
the
details
of
HGT
NHY
are
unseen
in
her,
while
the
Aleph
shows
her
entire
shape,
and
right,
left,
and
middle
are
apparent
in
her.
Why
are
the
two
knees,
Netzah
and
Hod,
not
seen
in
the
Aleph?
They
do
not
need
to
be
seen
in
her
since
the
three
sides
in
the
Aleph—right,
left,
and
middle—HGT,
are
the
three
other
ones,
NHY.
This
is
so
because
all
that
distinguishes
HGT
from
NHY
is
that
HGT
are
three
lines
above
the
Chazeh,
and
NHY
are
three
lines
below
the
Chazeh.
Hence,
because
they
are
inscribed
in
three
lines
in
the
Aleph,
NHY
are
already
incorporated
in
them.
126.
The
three
lines
in
the
Aleph
are
the
written
Torah,
HGT
of
ZA,
the
entirety
of
everything.
From
here
stem
all
the
Prophets
and
the
Writings,
all
of
them
together.
They,
too,
emerge
in
three
lines,
since
the
Prophets
are
NH,
and
Yesod
is
their
middle
line.
The
Writings
are
Malchut,
in
whom
there
are
three
lines,
as
well.
Aleph
is
one
since
she
is
three
lines
together,
three
lines
united
as
one,
who
are
called
“the
fathers,”
HGT.
When
the
fathers
connect
together,
they
are
one.
For
this
reason,
the
Aleph
is
called
“one,”
since
she
is
one
beginning
to
all
the
letters,
which
is
the
written
Torah.
127.
For
this
reason,
Vav
and
Aleph
are
one
matter.
The
letter
Vav
has
the
shape
of
a
man,
HaVaYaH
of
MA
(45),
in
the
shape
of
a
Rosh
[head]
and
Guf
in
one
expansion,
and
right
and
left
are
not
apparent
in
her.
The
Aleph
is
to
show
the
completion
of
the
depiction
of
three
lines.
The
Vav,
which
is
one
expansion,
expansion
without
other
shapes,
why
is
six
her
number?
And
the
Aleph,
which
is
three
shapes,
why
is
one
her
number?
128.
It
is
implied
from
here
that
it
is
forbidden
to
proliferate
the
secrets
that
rise
in
the
holy
name
individually,
but
rather
to
connect
them
all
and
unite
them
together
to
be
one.
When
they
are
together,
in
one
collective,
one
shape,
they
should
be
reinterpreted
and
be
made
into
details
that
emerge
from
that
apparent
collective.
The
middle
line,
Tifferet,
Vav,
is
called
“collective”
because
it
contains
and
unites
the
two
lines
right
and
left.
The
two
lines
right
and
left
are
called
“particular”
that
are
different
from
each
other
since
the
right
is
Hassadim,
and
the
left
is
Hochma.
For
this
reason,
they
are
called
“particular.”
The
secrets
that
rise
in
the
holy
name,
the
two
lines
HG,
right
and
left,
are
forbidden
to
proliferate
in
the
particular.
It
is
forbidden
to
draw
the
right
in
itself
and
the
left
in
itself
since
they
reject
one
another,
and
neither
will
be
able
to
shine.
Rather,
the
right
and
left
must
be
connected
and
united
as
one
through
the
middle
line
to
be
one,
since
the
middle
line
makes
them
one.
When
the
right
and
left
are
in
one
inclusion,
meaning
in
a
Vav,
which
is
the
middle
line,
which
is
an
inclusion,
in
one
shape,
in
the
shape
of
the
light
of
Hassadim
in
the
Vav,
since
only
the
light
of
Hassadim
controls
in
her,
they
should
be
reinterpreted
and
be
made
into
particular
[lines]
that
emerge
from
that
visible
inclusion.
That
is,
afterwards,
we
must
make
the
right
and
left
particular
once
more,
this
one
and
that
one
in
and
of
themselves,
from
what
they
both
emerge
from
the
inclusion,
from
the
middle
line,
since
then
they
are
incorporated
in
each
other
by
the
correction
of
the
middle
line
which
arranges
their
illumination
so
the
Hassadim
on
the
right
shine
from
above
downward,
and
the
Hochma
on
the
left
shines
only
from
below
upward.
This
is
done
by
diminishing
the
GAR
of
Hochma
on
the
left,
and
in
this
way,
they
are
both
completed
and
shine.
This
is
the
difference
between
HGT
and
NHY,
since
after
Tifferet,
which
is
an
inclusion
that
incorporates
and
unites
the
right
and
left,
HG,
with
one
another,
making
them
into
one
under
the
control
of
the
Hassadim
in
Tifferet,
distinguished
them
once
more
from
the
Chazeh
and
below
on
the
right
and
on
the
left,
NH,
by
which
the
two
lights
are
revealed,
Hassadim
in
Netzah
and
Hochma
in
Hod,
but
both
of
them
emerge
from
Tifferet,
the
inclusion.
129.
For
this
reason,
the
general
returns
to
being
the
particular,
and
the
particular
returns
to
being
general.
The
general
is
Vav,
Tifferet,
which
returned
to
being
particular
in
VAK.
This
is
one
expansion,
since
after
Tifferet
became
the
general,
uniting
the
Hesed
and
the
Gevura,
he
returns
and
expands
to
the
individual,
to
right
and
left
below
the
Chazeh,
NH,
in
which
the
two
lights
are
distinguished
each
one
in
itself.
The
particular
is
Aleph,
in
which
there
are
three
shapes,
three
lines:
the
upper
Yod,
the
right
line,
the
bottom
Yod,
the
left
line,
and
the
line
between
the
two
letters
Yod
is
the
middle
line.
They
connect
together
in
the
line
between
the
two
letters
Yod,
and
return
to
being
one
inclusion
since
the
line
between
the
two
letters
Yod,
the
middle
line,
makes
them
one.
This
is
general,
and
particular,
and
general,
which
are
Vav-Aleph-Vav.
It
is
all
one,
since
everything
is
the
letter
Vav
because
when
it
is
full,
Vav
is
Vav-Aleph-Vav,
which
are
general,
and
particular,
and
general.
130.
Aleph
is
particular
that
returned
to
being
general,
and
afterwards
returns
to
being
particular.
She
is
particular,
and
general,
and
particular.
Vav
is
general
that
returned
to
being
particular.
Afterwards,
she
returns
to
being
general,
and
this
is
general,
and
particular,
and
general.
131.
Aleph
is
particular
that
returned
to
being
general,
and
afterwards
returns
to
being
particular
since
she
amounts
to
one
thousand.
This
is
so
because
the
shape
of
the
Aleph
implies
arms,
right
and
left,
HG,
and
Guf,
Tifferet,
and
the
secrets
are
interpreted
as
one
hundred
since
the
gist
of
Partzuf
ZA
is
HGT,
in
which
the
ten
Sefirot
are
incorporated
in
one
another
where
in
each
one
there
are
ten
Sefirot,
and
they
are
one
hundred.
Each
letter
in
the
one
hundred
Sefirot
also
contains
ten
Sefirot,
and
they
are
one
thousand.
By
this,
the
Aleph
becomes
particular,
and
therefore,
the
Aleph
is
called
Eleph
[one
thousand].
Aleph
in
the
number
one
is
general;
Aleph
in
the
number
one
thousand
is
particular.
The
number
one
thousand
indicates
the
Hochma
in
them,
as
it
is
written,
“And
I
will
teach
you
wisdom.”
132.
Vav
is
general
that
returned
to
being
particular,
and
then
returns
to
being
general,
one
man,
for
all
the
HGT
NHY
in
the
Vav
become
one
Partzuf
of
HaVaYaH
filled
with
the
letters
Aleph,
which
is
Adam
[man]
in
Gematria,
one,
which
is
general.
Thus,
in
the
beginning,
she
is
an
inclusion
in
Tifferet,
containing
HG.
Afterwards,
she
is
particular,
in
the
detailing
into
VAK,
HGT,
NHY,
and
afterwards
an
inclusion,
where
everything
becomes
one
Partzuf,
in
HaVaYaH
filled
with
the
letters
Aleph,
and
it
all
amounts
to
one,
and
in
one
weight,
so
everything
will
be
one.
You
find
that
the
Vav
returned
to
being
one
inclusion,
one
light,
incorporated
in
VAK.
133.
It
is
written,
“And
God
saw
the
light,
that
it
was
good.”
Light
is
the
Vav
that
shines
on
the
right
in
one
inclusion,
only
in
the
Hassadim
on
the
right,
and
not
in
the
Hochma
on
the
left.
Afterwards,
it
is
written,
“And
God
divided
between
the
light
and
between
the
darkness,”
so
the
letter
Vav
returned
to
being
Aleph,
in
which
there
are
two
arms
right
and
left,
from
the
right
side
and
from
the
left
side.
On
the
right,
she
is
called
“light,”
and
on
the
left,
she
is
called
darkness.
The
letter
Vav
was
the
median
between
them,
the
line
between
the
two
letters
Yod.
At
that
time,
the
division
between
the
two
sides
was
divided,
light
and
darkness,
as
it
is
written,
“And
God
divided
between
the
light
and
between
the
darkness.”
“Divided”
means
that
the
dispute
was
separated
from
one
rejecting
the
other,
and
the
two
sides
agreed
to
be
in
peace.
That
division
is
the
division
of
the
dispute,
so
they
will
agree
to
both
be
one
and
complete
together.
134.
For
this
reason,
Aleph
Vav-Vav
are
one,
since
the
verse,
“And
God
called
the
light
‘day’”
is
one
side
of
the
Aleph,
the
top
Yod
in
it,
right,
“and
to
the
darkness
He
called
‘night’”
is
the
other
side
of
the
Aleph,
the
bottom
Yod
in
her,
left.
Once
the
two
sides
are
divided
to
do
deed,
the
left
made
the
evening
and
the
right
made
the
morning.
When
they
did
deeds
and
their
concealed
actions
became
revealed,
they
both
agreed
and
were
incorporated
in
the
letter
Vav,
the
middle
line.
135.
“And
there
was
evening,”
from
the
side
of
the
darkness,
“And
there
was
morning,”
from
the
side
of
the
light.
Once
they
did
deeds,
they
were
immediately
completed
line
into
one
through
the
middle,
as
it
is
written,
“one
day.”
This
is
the
letter
Vav,
in
which
the
two
sides
were
incorporated
to
be
one.
136.
It
is
written,
“And
there
was,”
and
it
is
not
written
“was.”
“And
there
was”
means
that
the
two
sides
were
seen
in
the
Aleph
and
did
deeds,
and
they
were
concealed
and
their
lights
were
not
seen.
Then
it
is
written,
“and
there
was,”
which
means
that
it
was,
but
now
it
is
not
so,
since
now
they
are
incorporated
in
the
Vav,
and
it
is
all
one
day.
“Who
can
utter
the
mighty
acts
of
the
Lord,
declare
all
His
praise?”