Let Us Make a Man-Woman

"And it came to pass on the eighth day." (Lev. 9:1) Rabbi Yitzhak opened by saying: "When the morning stars sang together and all the sons of Elokim shouted for joy." (Job 38:7) Blessed are Israel, because G-d has given them the Holy Torah [from supernal chochmah], the joy of all [from bina], the joy of the Holy One [from tiferet], blessed be He, and the place where He walks [from malchut] as is written: "And I was daily his delight." (Prov. 8:30) The whole Torah is one holy Name of the Holy One, blessed be He. The world created through the medium of the Torah, as it is written: "Then I was by Him as a nursling (in Hebrew, 'amun')." Do not pronounce it as 'amun' but as "uman," literally a craftsman [meaning that G-d looked into the Torah and built the world thereby].
The world created through the medium of the Torah...
And man was created by the Torah [through the combination of letters from bina], as it is written: "And Elokim [bina] said [to chochmah]: 'Let us make man.'" (Gen. 1:26) [Imma created man through the power received from chochmah.] The Holy One, blessed be He, said to the Torah: 'I wish to create man'. She replied: 'This man is destined to sin and provoke You. Unless You are long-suffering with him, how then shall he endure? And He replied to her: you and I shall maintain him in the world, for I am not called 'long-suffering' for no reason. [The Torah which is chochmah teaches us the good path not to sin, and if we sin, then bina, the source of teshuvah, stands to receive us and return us to the good path, so chochmah and bina maintain man in the world.]

Rabbi Hiya [differs with R. Yitzhak and reasons that Zeir Anpin and Nukva maintain man, thus he] said that the Written Torah [Zeir Anpin] and the Oral Torah [malchut] established man in the world, as it is written [bina said to chochmah ]: "Let us make man in our image, after our likeness." Rabbi Yosi said that from that verse, "that which has been already done by them", (plural – the two sefirot together)." (Eccl. 2:12) "By them," truly. It is the image and the likeness: an "image" by the male [Zeir Anpin, the image of chochmah], and "likeness" by the female [malchut, the likeness of bina]. That is the reason why the Torah begins with the letter beit (= two). This has already been explained.
When a man comes to attach himself to the Torah, it is open to receive him...
Rabbi Yitzhak said: Why is the letter beit open [in the front] and closed [behind]? When a man comes to attach himself to the Torah, it is open to receive him and to join with him, but when he closes his eyes to it and walks in the other way, it is closed from the other side as it is written: "If you forsake Me one day, I will forsake you [for] two." There will be no opening until he returns to attach himself to it face-to-face, and never abandons it again. Therefore, the Torah first comes to men, calling to them: "To you, O men I call", (Prov. 8:4) and also: "She utters her voice in the squares, she cries in the chief place of concourse, at the entrance of the gates, in the city she utters her words." (Prov. 1:21)

Rabbi Yehuda said: The letter beit is [of the form of] two roofs and one [line in the form of the letter vav] joining them. What does it signify? One [roof, i.e. horizontal line] is for heaven [as bina] and the other for earth [for malchut]. The Holy One [Zeir Anpin], blessed be He unites and receives them [as He receives the flow from bina and gives it to malchut].

Rabbi Elazar said [that these lines are the secret of the 3 vav's of Vayisa, Vayav, Vayait in the three verses describing the splitting of the Sea of Reeds]. There are three supernal holy lights [i.e. the three lines of chesed, gevura and tiferet, whose source is bina and are Holy from the source in chochmah , and are] connected together [in tiferet] in which the whole Torah is comprised. (The source of the positive commandments is chesed, the source of the negative commandments is gevura, and the source of the Torah's essence is tiferet.) They open the gates to everyone on faith, and they [chesed, gevura and tiferet] are like a house to all. Therefore, they are called 'a house ', for they are a house [(in Hebrew, 'bayit', alluding to and in the shape of the letter beit) hinting that their source is in bina]. The Torah commences, therefore, with that letter, for it is a house and a remedy for the whole world [as the elevation to bina consciousness is the source of remedy for the world].
...he who is occupied in the Torah is as if he is occupied in the Holy Name
Therefore, he who is occupied in the Torah is as if he is occupied in the Holy Name [Havaya]. We have learned that the whole Torah is one supernal Holy Name and because of that, it begins with the beit [representing bina] for it comprises the Holy Name, the three bonds of faith [bina, Zeir Anpin, and malchut].

Come and see: all those who study the Torah are cleaving to the Holy One, blessed be He, and are adorned with the crowns of the Torah and are beloved above and below. The Holy One, blessed be He, stretches out to them His right hand. All the more so those who study the Torah at night also, as we have learned that they are associated with the Shechinah and are joined with Her. When morning comes, the Holy One, blessed be He, winds a thread of grace around them to make them well known among the upper and the lower beings.

At the time that the Congregation of Israel [the Shechinah] and those who study the Torah come to appear before the King, all the morning stars break forth into song together, as it is written: "When the morning stars sang together and all the sons of Elokim shouted for joy." (Job 38:7) What does "shouted/yari'u" mean? The meaning is as it is written: "The earth is utterly broken down (in Hebrew, 'ro'a')." (Isaiah 24:19) Those judgments are broken. All of them are broken before morning, when morning [related to chesed] arouses in the world, as it is written, "And Abraham [the man of chesed] rose up early in the morning." (Gen. 22:3) Therefore, "all the sons of Elokim shouted" [as the power of judgment was broken and nullified].

BeRahamim LeHayyim: Two's are problematic and get into trouble: Good/Evil, Adam and Eve, Cain and Abel, Sarah and Hagar, Ishmael and Isaac, Jacob and Esau, etc. (See Sefer Limot Yameynu: Shenayim Mi Yodea?) In fact the Talmud instructs not to do things in pairs, not drink two beverages, etc. (Pesachim 109b)
Here we learn about the letter beit, that spiritually, we do not have such problems with two -- Oral and Written Torah, Congregation of Israel and the King, Zeir Anpin and Nukva, Abba and Imma. Maybe the secret is that the letter beit [ב] has two "roofs" -– i.e. horizontal lines -- but also a connecting line. The connector must always be present, otherwise there is division and difference. Find the connector, and you will find peace.