Now, wherever you find the term “saying-*Amirah*\-אמירה” in the Torah, such as the words, “*HaShem* Said-*Vayomer HaShem*\-ויאמר יהו״ה,” or the word, “to say-*Leimor*\-לאמר,” or “said-*Amarta*\-אמרת,” it always refers to this quality. Let me further explain, as follows: Know, that wherever the term “speech-*Dibur*\-דיבור” is used throughout Torah, it refers to the Divine quality of might-*Gevurah*. That is, it is a term that is used in reference to the Written Torah (*Torah SheB’Khtav*) and is hinted at by the teaching, “We heard it from the mouth of the Almighty One-*HaGevurah*[^1]\-הגבורה.” Since the Written Torah (*Torah SheB’Khtav*) and the Oral Torah (*Torah SheBa’al Peh*) require each other, the Torah therefore states, “And *HaShem* spoke-*VaYedaber HaShem*\-וידבר יהו״ה to Moshe saying-*Leimor*\-לאמר.” That is, the verse begins with the word, “spoke-*VaYedaber*\-וידבר,” referring to the Written Torah (*Torah SheB’Khtav*), and concludes with the word, “saying-*Leimor*\-*לאמר*” referring to the Oral Torah (*Torah SheBa’al Peh*). It is with these two–words \- “speaking-*Dibur*\-*דבור*” and “saying-*Amirah*\-*אמירה,*” that the entire Torah is composed and arranged. This is demonstrated by the verse (Exodus 34:27), “Write-*Ktov*\-*כתוב* these words for yourself, for it is by the speech-*Al Pi*\-*על פי* of these words that I have sealed a covenant with you and Israel.” In other words, the covenant is sealed with the Written Torah (*Torah SheB’Khtav*) when it is expounded according to the Oral Torah (*Torah SheBa’al Peh*), as s/he says, “Write-*Ktov*\-*כתוב* these words for yourself, for it is by the speech-*Al Pi*\-*על פי* of these words that I have sealed a covenant with you and Israel.” (*See Horayot 8a; Sifri Numbers 111:1; Rashi to Numbers 15:22*) Let me therefore transmit a general principal to you. That is, the Tablets of the Covenant (*Luchot HaBrit*) were placed in the Ark (*Aron*). This is as stated (Deuteronomy 10:2), “And you shall place them in the Ark.”[^2] Now, the written Torah is expounded upon solely by means of the Oral Torah. This is because the Oral Torah (*Torah SheBa’al Peh*) is the Sanctuary (*Heichal*) of the Written Torah (*Torah SheB’Khtav*). The sign by which to remember this, is the fact that the title Lord-*Adona”y*\-*אדנ״י-*65 is the Sanctuary-*Heichal*\-*היכל-*65 of the Name *HaShem*\-*יהו״ה*. These two aspects of Torah adhere to each other, “Like two fawns, twins of the gazelle.” *\*Song of Songs 4:5* [^3]Regarding one who separates between the two, the verse states, *\*Proverbs 16:28* “A querulous person estranges the Master,” and is compared to a person who has no god at all. Therefore, know that wherever the Torah states, “And *HaShem* spoke-*VaYedaber HaShem*\-וידבר יהו״ה to Moshe saying-*Leimor*\-לאמר,” it is hinting at both the Written Torah (*Torah SheB’Khtav*) and the Oral Torah (*Torah SheBa’al Peh*). Similarly, the verse states, *\*Song of Songs 1:2* “Give me the kisses of Your mouth.”[^4] Now, when the Jewish people sinned against the Written Torah (*Torah SheB’Khtav*) and the Oral Torah (*Torah SheBa’al Peh*), the Prophet came and rebuked them stating, *\*Isaiah 5:24* “They have abhorred the Torah of *HaShem*\-*יהו״ה*,” referring to the Written Torah (*Torah SheB’Khtav*), and then continues, “and they have scorned the saying-*Imrat*\-אמרת of the Holy One of Israel,” referring to the Oral Torah (*Torah SheBa’al Peh*). *\*See Pesikta d’Rav Kahana 15:5* The verse that indicates both “speaking-*Dibur*\-דיבור,” referring to might-*Gevurah*, and “saying-*Amirah*\-אמירה,” referring to Kingship-*Malchut*, is the verse (Exodus 6:2), “And God spoke-*Vayedaber Elohim*\-וידבר אלהי״ם to Moshe, and said-*Vayomer*\-ויאמר to him, ‘I am *HaShem-Anee HaShem*\-אני יהו״ה.’” That is, wherever you find Torah stating “and He spoke-*Vayedaber*\-וידבר” it is the Divine quality of the title God-*Elo”him*\-אלהי״ם, which is His quality of judgment-*Gevurah*. In contrast, wherever you find the term “and He said-*Vayomer*\-ויאמר,” it refers to “I am *HaShem*\-*Anee HaShem*\-אני יהו״ה,” which is His Divine quality of Kingship-*Malchut* and the Oral Torah (*Torah SheBa’al Peh*)[^5]. (Translation based on Markel and Markel). [^1]: The Written Torah (Tiferet) emanates from the next *sefirah* up (Gevurah), so it is "from mouth of *gevurah*. [^2]: *Tiferet* rests inside *makhut*, because *malkhut* is the differentiated manifestation of the universal principle of *tiferet*. In the same way, *humanity* "rests inside" each individual human being, such as yourself. For this reason, YHVH is pronounced *adonai*. Every time we pronounce YHVH in this way, we place the essence (parallel to "humanity") inside its vessel (parallel to each human being). So, too, in the passage above, the Tablets of the Covenant (symbolizing *tiferet* and the Written Torah) are placed inside the Ark (symbolizing the Oral Torah). The tablets are the essence and the ark is the vessel. So too, the water in the sea (parallel to the tablets) rests inside the sea basin (parallel to the ark). [^3]: Make sure to look up this verse and consider the image. [^4]: According to Yosef Ben Shomo, the הו of פיהו signify *malkhut* (heh) and *tiferet* (vav). Delacrut points out that otherwise it would have said פיו. [^5]: This is because "I" usually refers to *malkhut*, since the first person is here and now, like *malkhut*, as opposed to "you", which usually means *tiferet* and "s/he", the third person, called in Hebrew "the hidden subject", usually refers to *keter*.