Likutei Moharan 28:5/ליקוטי מוהר"ן כ״ח:ה׳

15. This is: aleph beit gimel dalet: Gimel dalet is heaven and earth, <as is known>. BeIT is the one who builds his BayIT (house) between heaven and earth. This is the rectification of the <fallen> alephs.

2zayin chet: Namely, those people who receive their Torah from the Jewish scholar-demons. They are referred to as ZayiN, as in (Leviticus 17:7), “to the demons after whom ZoNim (they stray).” <From them come> the vilification and <the disgrace>, as in (Job 31:34), “The disgrace of families y’ChiTeini (frightens me)”—corresponding to the CheT.

3heh vav: Hoy vay! This denotes screams and dispute. As mentioned earlier, “The one who quarrels, the one who has senseless words”—i.e., zayin, chet.

4tet yod: The good he hid within him (Zohar, Introduction, p.3a). When one hears Torah from Jewish scholar-demons, one has to eat the good that is in it. This is like Rabbi Meir: he found a pomegranate, ate the inside, <and threw away its peel> (Chagigah 15b). As it is written (Proverbs 23:26), “My son, give me your heart”; and also (ibid. 22:17), “Listen to the words of the wise, and apply your heart to my knowledge.” And when one does this, one elevates the good that is hidden within it—i.e., the fallen alephs. This is tet: the good he hid within him. You should “apply your heart <to my knowledge>“—to the good that is hidden in his words.

5And, as a result, yod. In other words, through this one rectifies the alephs. This corresponds to (Isaiah 25:1), “I will praise Your name, for You have done PheLA (wonder)”—this is the ALePh (Zohar III, 193b). This is: yod forms an aleph (ibid. II, 235b). And this is yOD, it is linguistically similar to ODeh (praise). YoD corresponds to (Lamentations 3:53), “vaYaDu (and they cast) stones”—similar to discarding, namely, “he threw away its peel.”