220 —ביאור 'ועד הוא אחד בחילופי אתוון' בשער היחוד והאמונה

Shalom u'Vrachah! Please explain what is written in Shaar HaYichud VehaEmunah, chapter 7: 'And V'Ed is one through the substitution of letters.'

Answer. This statement appears in Zohar II (134a). It is written there in Mikdash Melech—as copied on the margins of the Zohar in Nitzotzei Orot: The explanation is that Alef is substituted with Vav among the letters Alef-Hei-Vav-Yud; Chet is substituted with Ayin among the letters Alef-Chet-Hei-Ayin. That is, these groups of letters are related to each other, for all are continuation letters (they are drawn out—in pronunciation—after the letters that precede them), resting letters (sometimes they rest and are not pronounced), and breath letters (only through them can any letter be articulated in speech)—as explained in books on grammar. See also: Ibn Ezra's commentary (Shemot 3:15) and his riddle (printed in his Torah commentary introduction), and Likkutei Torah, discourse Et Shabtotai sec. 1. Likewise, the Alef-Chet-Hei-Ayin group are related since all originate from the throat.

All this explains substitution in general. To understand why specifically these letters are substituted, we must first introduce what Tanya states earlier there—(and it appears in Zohar I 18b)—that Shema Yisrael represents Yichuda Ila'ah (higher unity) and Baruch Shem represents Yichuda Tata'ah (lower unity). The explanation given is that 'V'Ed is one through substitution of letters.' In brief: Yichuda Ila'ah is like the nullification of sunlight within the sun itself—the nullification of Atzilus, nullification of existence, a nullification that comes automatically because one does not feel oneself as an entity at all. Yichuda Tata'ah is the nullification found in Beriah-Yetzirah-Asiyah—the nullification of somethingness; one feels oneself as an entity but understands intellectually that he is nullified since he exists within his source that brings him into being—like sunlight within the sun (but all this is understood intellectually, not felt emotionally).

The nullification of Yichuda Ila'ah comes when one senses his source. When does one sense his source? When the source—even as it extends to create and enliven, for it emanates Atzilus—nevertheless does not come with concealing garments. All this is hinted at by the letter Alef—Alufo Shel Olam (Master of the World)—which extends through Chet—Chochmah Ila'ah, beginning of Hishtalshelus—until it emanates a world through Dalet—speech; but speech remains connected to its source in thought. Even higher: speech remains within its source—that is, speech within thought; therefore Dalet here is a large Dalet.

But the nullification of Yichuda Tata'ah—which comes when one understands he exists within his source but does not sense it—this happens when the source extends but its extension becomes clothed in a concealing garment; thus creation feels itself as separate. This is hinted at by: extension of the source (Alef) downward—by means of Vav—a line drawn from above downward (i.e., Alef substituted with Vav). Then it becomes clothed in Chochmah (Chet), but mainly clothed in middos of Chochmah, externality of Chochmah Ila'ah—which is hinted at by Ayin (i.e., Chet substituted with Ayin). Then it continues to bring about Beriah-Yetzirah-Asiyah through speech letters. Since this comes via externality of Chochmah Ila'ah, even speech extends from its source and inner aspect (large Dalet) and becomes actual speech letters—a regular Dalet (i.e., large Dalet changed to regular Dalet).

See also Imrei Binah (Petach HaSha'ar 1–7 and Sha'ar Kriat Shema pp. 70–78), Shoresh Mitzvas HaTefillah by tzt"z (19:22, 38), and discourse Kol HaMarich b'Echad from year 5678—all this discussed there in greater detail. See also note to previous section.

Summary

This letter explores how specific Hebrew letter substitutions reflect deep mystical concepts about G-d's unity and our perception thereof, distinguishing between higher and lower forms of self-nullification before G-dliness.