We now must understand the matter of the unifications of Yisroel and Yaakov with Leah and Rachel.

As known, the explanation of the matter of Leah and Rachel is that they are the matter of thought and speech.¹) Shaar 4, Ch. 1; Siddur Im Divrei Elokim Chayim, Shacharit 60c and 69a; Ma’amarei Admor HaEmtza’ee, Na”Ch, pg. 103; Ma’amarei Admor HaEmtza’ee, Vayikra, Vol. 1, pg. 227; Shaar HaEmunah pg. 95b.

footnotes: ¹ Etz Chayim (Shaar Ozen Chotem Peh

This is the matter of the two Heh’s (ה) of the Name HaShem-יהו״ה.²) 244b; Also see Ma’amarei Admor HaEmtza’ee, Bereishit, pg. 222. This is in accordance with what Zohar states³) 290b; Also see Ma’amarei Admor HaEmtza’ee, Kuntreisim, pg. 428. that [in the Song of Songs], “Solomon explains [regarding] two females,” as in the verse,⁴ “Come with me from Lebanon [my] bride etc.”

footnotes: ² Zohar III (Ra’aya Mehemna ³ Zohar III (Idra Zuta ⁴ Song of Songs 4:8

In other words, the first Heh-ה of the Name HaShem-יהו״ה corresponds to,⁵ “The name of the big one was Leah,” whereas the second Heh-ה [corresponds to,] “the name of the little one was Rachel.”⁶ VaYeitze*,* pg. 168c.

footnotes: ⁵ Genesis 29:16 ⁶ Also see Torat Chayim,

However, we must first explain the matter of,⁷ “The voice is the voice of Yaakov,” for there is an inner unheard voice [and an outer heard voice].⁸

footnotes: ⁷ Genesis 27:22 ⁸ Zohar I 50b; Also See Ma’amarei Admor HaEmtza’ee, Kuntreisim, pg. 308 (citing Zohar); See Siddur Im Divrei Elokim Chayim, Shaar HaLulav 264d; Biurei Zohar, Balak 107c; Sefer HaMaamarim 5668, Vol. 1, pg. 253; Pirush HaMilot, Ch. 30; Sidur Im Divrei Elokim Chayim, Shacharit L’Shabbat 181b; Torah Ohr, Bereishit 6d; Likkutei Torah, Netzavim 47b, and Shir HaShirim 12b and elsewhere.

Since, as known regarding the verse,⁹ Vol. 2, pg. 472. “Day to day speech streams forth – יום ליום יביע אמר”; that the [word for “speech-Omer-אמר”] is [an acrostic for] “Fire-Aish-אש,” “Water-Mayim-מים,” and “Air-Ruach-רוח,” that is, Chessed, Gevurah and Tiferet (Kindness, Sternness and Compassion).

footnotes: ⁹ Psalms 19:3; Also see Ma’amarei Admor HaEmtza’ee, Vayikra,

[This is to say,] that just as the [physical] voice is composed of the physical qualities of fire, water, and air, so too, the breath of the heart itself includes the spiritual qualities of fire, water and air.¹⁰) 43b; 184b; Also see Ma’amarei Admor HaEmtza’ee, Vayikra, Vol. 2, pg. 651; Also see Torat Chayim, Bereishit 39d, and footnote 26 there.

footnotes: ¹⁰ Zohar II (Ra’aya Mehemna

These are the aspects of Chessed, Gevurah, and the intermediate quality [of Tiferet] which is the air (or vapor).

In other words, [this corresponds to] the aspects of the constriction or spreading forth of the spiritual breath of the heart.

For example, when a person is happy, there then is an aspect of the spreading forth of light [and vitality] in his heart. This is the breath of the Kindnesses (Chassadim).

In contrast, when he is depressed, there is an aspect of constriction and withdrawal. This is the aspect of the breath of Judgments (Gevurot).

The intermediary between Chessed and Gevurah, is the spiritual breath that is an intermediary composed of both Chessed and Gevurah.

This is like the air [or vapor] (Ruach) of the physical breath, which is an intermediary composed of both fire and water.

As known, thirst results from the element of fire (Aish).¹¹

footnotes: ¹¹ See Tanya Ch. 3

Similarly, regarding the physical voice it states,¹² “My throat was raspy,” which comes about from an intensity of the element of fire in the breath of the heart.

footnotes: ¹² Psalms 69:4

The opposite is a clear [resonating] voice from the element of water (Mayim) of the breath of the heart.

The intermediary, which is the vapor (Ruach), is an admixture [of the two].

This is likewise true of [the emotions conveyed in] the intermediate voice, which contains an admixture of both joy and bitterness or sadness. It is called, “A delightful voice to the soul”; which specifically depends on the proportions of the spiritual admixture in the breath of the heart.¹³ 39d.

footnotes: ¹³ See Torat Chayim Bereishit,

Similarly, the spirit of life [and vitality] in the right and left ventricles [of the heart] is in a constant state of “running and returning” (Ratzo V’Shoov) with the heartbeat, as known that this too is in an aspect of constriction and spreading forth.

(However, here the opposite of the above takes place. For, when the spirit of life enters the heart from [the nervous system that extends from] the brain, the heart contracts to receive it. On the other hand, when it withdraws, the heart spreads forth.

This is because the vitality is specifically in a manner of “running and returning etc.,”¹⁴ [angels] were running and returning.” Although in this verse the word “Chayot-חיות” refers to the Angels who are called “Chayot HaKodesh,” nonetheless, the word “Chayot-חיות” can also be translated as “life force” or “vitality” (*Chayoot-*חיות). as explained in medical books.)

footnotes: ¹⁴ This is also in accordance with the verse (Ezekiel 1:14), “The Chayot

Now, all the above is called “The voice that is heard” in speech, this being the aspect of the vapor and breath of the speech.

This is the aspect of the “voice – Kol” and “speech – Diboor” which is mentioned in many places in Zohar.¹⁵

footnotes: ¹⁵ See Zohar I 36a, 50b; 74a; 98a; 142a, and elsewhere.

This is the aspect of the unification of Yaakov and Rachel.

In other words, it is the aspect of the drawing forth of the emotions of the heart that come into an aspect of the vapor and breath of the heart, which is composed of the spiritual qualities of fire, water and air, until it reaches the aspect of the voice of speech.

Now, the aspect of the power of speech is drawn from the cavity of the lungs in the cardiovascular system, and is called¹⁶ “the speaking spirit” (Ruach Memalela).

footnotes: ¹⁶ See Targum Onkelos to Genesis 2:7.

(This then, is the meaning of the statement in Etz Chayim that Keter of Nukvah of Zeir Anpin¹⁷ of Malchut of the world of Atzilut. adheres to the chest of Zeir Anpin.¹⁸ of Malchut, which represents the desire to speak, is rooted in the emotions, in other words “the chest of Zeir Anpin.” See Etz Chayim (Shaar Mochin D’Tzelem) Shaar 26, Ch. 3.

footnotes: ¹⁷ In other words, Keter ¹⁸ Keter

This is also the meaning of the verse,¹⁹ “Forever, HaShem-יהו״ה, your word stands in the heavens.”²⁰-דברך” in this verse refers to Malchut, which represents the faculty of speech, and the words, “the heavens” refers to Zeir Anpin, which represents the emotions of the heart, which is in the chest. As explained before, the word *Shamayim-*שמים (The Heavens) is a composite of two words, fire-Aish-אש and water-*Mayim-*מים, which refer to the two primary emotions of Zeir Anpin, sternness- Gevurah and kindness-Chesed, as they are composed in Tiferet.

footnotes: ¹⁹ Psalms 119:89 ²⁰ The words, “your word-Dvarcha

It is also in accordance with what is explained elsewhere regarding the verse,²¹ “Mimtzo Chaftzecha V’Daber Davar,” that the source of the power of speech is drawn from the breath of the heart of Zeir Anpin.²² - Honor Shabbat by desisting from doing your mundane activities, from seeking your mundane needs and speaking mundane words.” However, the word “Chaftzecha – Your mundane needs” shares the same root as the word “Chafetz” which means desire. Thus, the second half of the verse, “Mimtzo Chaftzecha V’Daber Davar” can be understood to refer to the “desire to speak.” As evidenced from the continuation above (in the chapter), the desire to express oneself in speech is dependent upon the emotions of the heart. When one is depressed, his speech is minimal, and the opposite is true when one is in a state of joy. This, then, is the meaning of the aforementioned statement of Etz Chayim that Keter (the desire) of Nukvah (Malchut or speech) adheres to the chest of Zeir Anpin.

footnotes: ²¹ Isaiah 58:13 ²² The whole of the verse is, “V’Cheebadto MeAsot drachecha, Mimtzo Chaftzecha V’Daber Davar

It is clearly observable that if [a person’s] heart is depressed and withdrawn [into itself], his speech will be minimal, whereas when [his heart] spreads forth [with joy], his speech will be expansive.

This is because the power of speech is dependent on the breath of the voice in the heart itself.²³)

footnotes: ²³ See Ma’amarei Admor HaEmtza’ee, Vayikrah, Vol. 2 pg. 652.

Now, as long as it has not been drawn forth from the breath of the heart into speech, as in,²⁴ “The heart did not reveal to the mouth,” then the word of the King has not yet been actualized and brought out from “nothing” to “something,” whatsoever.²⁵

footnotes: ²⁴ See Midrash Tehillim 89:1; Kohelet Rabba 12:10 ²⁵ See Zohar Hashmatot 253a

This is similar to [the statement],²⁶ “However, HaShem did not declare who will be righteous and who will be wicked.”

footnotes: ²⁶ See Talmud Bavli, Niddah 16b

This is because speech is already an actualization, as stated,²⁷ “For He spoke, and it was; [He commanded, and it stood fast.]” Similarly, it states,²⁸ “The word that issued from My mouth shall not return unfulfilled, [but it shall accomplish that which I please] etc.”

footnotes: ²⁷ Psalms 33:9 ²⁸ Isaiah 55:11

However, while [it is still] in the “heart” of Zeir Anpin it can still be overturned from Judgment (Din) to Kindness (Chessed), as in the verse,²⁹ “And HaShem-יהו״ה repented [that he had made man on the earth, and it grieved him in his heart] etc.” It then states,³⁰ “And HaShem-יהו״ה said in his heart, I will not again [curse the ground because of man] etc.”

footnotes: ²⁹ Genesis 6:6 ³⁰ Genesis 8:21

This is the aspect of ChaGa”T³¹ and Tiferet. of the breath of the heart of Zeir Anpin that comes forth and unites with speech, which is called the revealed world, as known. This will suffice those of understanding.

footnotes: ³¹ Chessed, Gevurah

Now, there is an aspect of an inner voice that is altogether not heard in speech. This is the aspect of the intellect within the emotions of Chessed and Gevurah.

For example, this is like the Love (Ahavah) and Fear (Yirah) that transcends the aspect of the spirit of life (Ruach HaChayim) that is in the heart, like the essential joy and love of kindness or the essential anger and judgment of fear and trepidation.

These are much more spiritual, even more than the spiritual compositions of fire, water and vapor mentioned above, which come to be composed in the physical heart.

Now, although this itself has a composition of [the aspects of] fire, water and air – which are the aspects of Chessed, Gevurah and Tiferet, nevertheless it is within the inner aspect of the heart.

That is, [it refers to] the aspects of ChaGa”T, within which there is a radiance of the intellect. [This radiance of the intellect] is called the inner voice of Binah within Zeir Anpin, which comes and is drawn from the brain to the heart.

Thus, when [this intellect] is drawn forth by way of the aspect of Da’at - which is the aspect of Yisroel, as previously explained – [and causes a spiritual arousal of the emotions] that is drawn immediately into the letters of thought, which is called Leah, this is called the unification of Yisroel and Leah.

This is to say that the inner emotions of the heart are immediately thought in his mind.

[For example,] should he become aroused by an intellect and reasoning for love and kindness, this emotion and the intellect within it, will immediately come into [the letters of] his thoughts.

[This is so] since, as known, the thoughts enclothe the emotions of Yisroel with their particulars.

[These thoughts] are called Leah (לאה), as in,³² being weary (Nil’ah-נלאה) of containing the emotions.³³ which is a term that denotes weariness, in that thoughts constantly go through a person’s mind without cessation. (See Torat Chayim, Parashat MiKeitz*,* pg. 169a-170a.) The source of Leah is above in Binah.³⁴

footnotes: ³² See Likkutei Torah of the Arizal, End of Parshat Toldot; Also see Ma’amarei Admor HaEmtza’ee, Na”Ch, pg. 105. ³³ The reason why the level of “thought” is called Leah, ³⁴ See Torat Chayim, VaYeitze, pg. 170a; Also see Likkutei Torah of the Arizal, Parshat Vayeitze, section entitled “The mystery of Yaakov and his two wives.”

The verse therefore states about Leah,³⁵ Na”Ch*,* pg. 188. “I have born him six sons,” referring to the aspect of the six directions of the emotions of Zeir Anpin.

footnotes: ³⁵ Genesis 30:20; Also see Ma’amarei Admor HaEmtza’ee,

However, the unification of Yisroel and Leah refers to the intellect of Abba and Imma as it is within Zeir Anpin, which unites with the lower Leah, that is, with the [letters of] thought that receives from the aspect of Malchut of Tvunah, which is the source of thought etc.³⁶ pg. 170a -171a. The aspect of Malchut of Tevunah will be discussed later. This will suffice for the understanding.

footnotes: ³⁶ See Torat Chayim, Parashat YaYeitze,

Now, there is also a unification of Yisroel and Rachel, which is when the radiance of the innerness of the intellect, as it is in the emotions, comes into speech.

Likewise, there is a unification of Yaakov and Leah, which is called “the fleeting thoughts of the heart” (Hirhurei Liba). In other words, this is when the aspect of the externality of the emotions rise up as fleeting thoughts in the brain.

So also, there is a unification of Yaakov and Rachel, which is the drawing forth of the externality of the emotions of the heart into speech, as mentioned above.

Now, the order of the drawing forth is sometimes as follows; The aspect of the emotions of the heart rise and unify with thought, and from thought they come [down] to the externality of the heart – which is the breath of the heart – and from the breath of the heart it enters into the breath of speech, which is called the voice and speech.

At other times, thought enters speech, like a person who says what he is thinking (in his intellect).

This is referred to as,³⁷) Shaar 38, Ch. 3; Also see Ma’amarei Admor HaEmtza’ee, Hanachot 5577, pg. 35. “The heels of Leah entering into the head of Rachel.”

footnotes: ³⁷ See Etz Chayim (Shaar Leah V’Rachel

At the time that he speaks what he is thinking, it comes out from the voice of the breath of the heart into speech, through the five sources [of the letters in mouth].³⁸

footnotes: ³⁸ The five sources of the letters in the mouth are the throat, palate, tongue, teeth and lips. These divide the voice into specific letters of speech, as will be explained in later chapters.

Now, certainly, what is in his heart arises in his thoughts, for there can be no thought without the emotions of the heart.

We therefore find that the aspect of Yaakov – which is the vapor and breath of the voice of the heart – functions both in thought and speech, which are called the two sisters, Leah and Rachel.

As known, [these two aspects are sometimes referred to as],³⁹) 152a; Zohar II 29b; Etz Chayim (Shaar HaMochin D’Tzelem) Shaar 23, Ch. 4. “The concealed world – Alma D’Itkasia,” and “The revealed world – Alma D’Itgalia,”⁴⁰ [and are also referred to as,⁴¹] “The closed utterance – Maamar Satoom” and “The open utterance – Maamar Patuach.” This will suffice for the understanding.

footnotes: ³⁹ Zohar I (Sitrei Torah ⁴⁰ See Torat Chayim, Bereishit, pg. 168b. ⁴¹ Talmud Bavli, Shabbat 104a; Also see Ma’amarei Admor HaEmtza’ee, Shemot Vol. 1, pg. 213; Shaarei Teshuvah 91b.

(In this manner there is a unification of Yisroel and Leah and a unification of Yisroel and Rachel, in the innerness of the emotions, in the aspect of the aforementioned “inner voice.”

This is the meaning of the verse,⁴² “Day to day speech streams forth,” and then afterwards [in the following verse, which refers to thought,] “There is no speech,” that is, in thought “there are no words; [their voice is unheard.]”

footnotes: ⁴² Psalms 19:3; Also see Siddur Im Divrei Elokim Chayim, Shacharit L’Shabbat 181a and on; Ma’amarei Admor HaZaken, Hanachot HaRav Pinchas, pg. 3.

This [latter unification refers to the unification] during Shabbat, [at which time] the unification is in the innerness of Zeir Anpin and Nukvah, as known, and as explained elsewhere.⁴³ This will suffice for the understanding.)

footnotes: ⁴³ See Pirush HaMeelot pp. 37b-40a.