The Vav has a silent Aleph in it

185. Rabbi Aba said: Why does the letter Vav contain Vav-Aleph-Vav ואו IN THIS PRONUNCIATION? HE ANSWERS: Vav, MEANING ZEIR ANPIN, sits on the throne, REFERRING TO MALCHUT CALLED THRONE, as the verse reads, "And upon the likeness of the throne was the likeness as the appearance of a man above upon it" (Yechezkel 1:26), REFERRING TO ZEIR ANPIN. The Aleph is silent within VAV and is not revealed, AS THE ALEPH REPRESENTS ARICH ANPIN, CLOTHED FROM THE CENTER DOWNWARD WITH ZEIR ANPIN, AND IS NOT REVEALED OUTSIDE OF ZEIR ANPIN. This is what is written, "'By Myself have I sworn,' says Hashem" (Beresheet 22:16), AS ZEIR ANPIN SWORE BY ARICH ANPIN WHO IS CLOTHED WITHIN HIM. For this reason, THE ALEPH is written but not pronounced, MEANING WHEN WE READ THE VAV, THE ALEPH IS SILENT AND IS NOT HEARD IN ITS PRONUNCIATION, AS IT HINTS AT ARICH ANPIN WHO IS CONCEALED AND INCOMPREHENSIBLE. The last VAV comprises the first and we have established that THE LAST VAV is Yesod, the ending of the body, TIFERET, and comprises it all, AS IT IS PART OF THE BODY. Therefore, the letters are connected one with the other, Vav-Aleph-Vav being the beginning and end, MEANING TIFERET AND YESOD THAT ARE ONE, AND THE ALEPH REPRESENTS ARICH ANPIN CLOTHED IN TIFERET, as we have explained.

186. We have learned in relation to these two letters that the same thing I said about the Vav is true about the Nun נון. Even though they have established this matter IN ANOTHER WAY, the Nun can be explained so. The bent Nun נ refers to the Queen, and next to it is Vav ו, which is Yesod, so that MALCHUT attains blessing from it. The straight final Nun ן is the expansion of Tiferet, so the letters are brought together and united one with the other. AS TIFERET, WHICH IS THE STRAIGHT NUN, REACHES OUT TO INSPIRE YESOD, WHICH IS VAV; AND YESOD REACHES OUT TO INFLUENCE MALCHUT, WHICH IS THE BENT NUN. If you ask why does the Vav turn its face away from the bent Nun and show its face to the straight final Nun? This is done to show honor to the King, WHO IS THE STRAIGHT NUN, MEANING TIFERET AS MENTIONED. THEREFORE, YESOD turns its face towards the King, MEANING THAT YESOD AND TIFERET ARE ALWAYS AS ONE AS IT APPEARS IN THE ADJACENT PARAGRAPH.

187. We have learned that the Mem מ does not include within it any other letter, AS THE LETTER IN THE FULL SPELLING IS ALSO MEM, but Mem is open מ and final Mem is closed ם. The open Mem INDICATES MALCHUT WHEN the male joins with her AND IT IS OPEN IN ORDER TO RECEIVE THE ABUNDANCE. The closed Mem POINTS TO Jubilee, MEANING BINAH, WHOSE WAYS ARE CONCEALED. THEREFORE, THE FINAL MEM IS ALSO CLOSED FROM ALL SIDES AND, even though THAT BINAH spreads out AT times, IT IS CONSIDERED CLOSED MEM. Some learn about this matter, from, "A garden enclosed is my sister, my bride; a spring shut up, a fountain sealed" (Shir Hashirim 4:12), NAMELY THAT ALSO THE CLOSED FINAL MEM HINTS AT MALCHUT, WHEN IT IS CALLED A SEALED FOUNTAIN.

188. Rabbi Yitzchak said: When the Holy King remembers Yisrael for His Name's sake and returns the Queen to her position, it is written, "And there shall be no man in the Tent of Meeting when he goes in to make atonement in the holy place" (Vayikra 16:17). At the time the priest enters to unify the Holy Name and makes atonement in the holy place to join the King with the Queen, it is then written, "And there shall be no man in the Tent of Meeting..."

189. We have learned that Rabbi Yehuda said: The priest awakens peace in the world above and below. We have learned that he enters the first level OF MALCHUT and washes his body. He departs this level to the next, OF ZEIR ANPIN, washes his body and extends peace to this one and that one, ZEIR ANPIN AND MALCHUT. He sanctifies his hands and they are blessed together. In everything, he needs to show action BELOW IN ORDER TO TRIGGER ITS COUNTERPART ABOVE. He needs to show that the garments he wears should be in line with his actions and he should aim to organize everything as needed. Then the upper and lower beings will be blessed.