Voice
and
Speech
484.
“And
God
spoke
all
these
words
saying,
I
am
the
Lord
your
God,
who
brought
you
out
of
the
land
of
Egypt,
out
of
the
house
of
slavery.
You
shall
have
no
other
gods
before
Me.”
I,
and
“you
shall
not
have”
were
said
in
one
verse.
485.
Why
not
more
than
that?
However,
“I,”
and
“You
shall
have
no”
are
the
entirety
of
the
Torah.
Also,
“Remember
and
keep.”
Remember
is
248
commandments
to-do,
and
Keep
is
365
not-to-do.
And
because
Remember
and
Keep
are
the
entirety
of
the
Torah,
he
caught
these,
saying
that
they
were
said
in
one
verse,
since
they
are
the
rule
Remember
and
Keep:
“I”
is
Remember,
and
“You
shall
not
have”
is
Keep,
and
it
was
all
said
in
one
verse.
486.
What
is
“in
one
verse”
and
not
in
two?
It
is
because
that
speech
is
comprised
of
all
the
voices
that
he
would
say
by
the
power
and
might
of
all
the
voices,
since
each
voice
battered
him,
making
a
coupling
with
the
speech,
in
a
whisper,
and
the
speech
would
say.
487.
Because
they
were
all
in
a
whisper
and
were
not
heard,
it
is
written,
“And
the
whole
people
were
seeing
the
voices.”
It
is
not
written
“And
the
whole
people
were
hearing,”
since
they
were
not
heard
at
all.
Rather,
they
were
all
coming,
and
each
one
kissed
that
speech
in
a
whisper,
as
one
who
kisses
with
the
fondness
of
love,
and
then
he
interpreted
the
speech,
and
said
a
word,
and
declared
it.
488.
This
is
why
it
is
written,
“And
God
spoke
all
these
words,”
which
are
the
entirety
of
Remember
and
Keep,
which
are
“I”
and
“You
shall
not
have.”
“I”
is
the
entirety
of
all
the
commandments
of
the
Torah,
which
are
in
the
rule
Remember,
and
are
called
“commandments
to-do.”
“I”
is
the
entirety
of
male
and
female
together.
489.
He
who
said
that
“I”
is
the
throne,
Malchut,
it
is
not
only
the
throne,
and
it
is
not
so,
since
“I”
is
Remember,
and
it
is
a
male,
ZA.
However,
although
he
is
a
male,
he
contains
male
and
female
together,
ZA
and
Malchut.
490.
Although
it
is
all
well,
but
Aleph-Nun-Yod
of
“I”
is
the
holy
covenant,
the
foundation
of
the
world,
Yesod
of
ZA,
male.
The
Kaf
of
“I”
[in
Hebrew]
is
incorporated
in
it;
it
is
the
Nukva
[female],
Malchut,
and
Kaf
is
the
Nukva
everywhere,
called
Keter,
since
Malchut
of
Atzilut
is
called
Keter
of
Beria,
since
Malchut
of
the
upper
one
is
the
Keter
of
the
lower
one.
491.
For
this
reason,
everything
together
is
male
and
female
together,
and
everything
is
called
Remember.
However,
the
male
is
not
alone,
since
he
is
incorporated
with
the
Nukva,
and
the
Nukva
is
not
alone,
but
rather
with
ZA,
and
they
never
part
from
one
another.
Remember,
male,
comes
in
his
Nukva,
and
Keep,
Nukva,
comes
also
with
the
Vav
of
Keep,
who
is
a
male,
since
they
do
not
part
from
one
another.
492.
“I”
is
the
entirety
of
male
and
female
together,
and
everything
is
called
Remember,
since
ZA
takes
the
Nukva
and
incorporates
her
within
him.
Hence,
only
he
is
mentioned.
And
when
the
Nukva
extends
her
husband
with
her
and
ZA
comes
to
her,
as
it
is
written,
“until
I
brought
him
to
my
mother’s
house,”
she
takes
the
name,
the
control,
and
everything
is
called
Keep,
since
she
drew
him
to
her
and
took
him.
At
that
time,
the
whole
house
is
at
her
disposal
and
only
she
is
mentioned.
However,
they
never
part
from
one
another.
The
Torah
was
given
with
voice
and
speech,
which
is
the
unification
of
ZA
and
Malchut,
which
is
called
“voice,”
and
Malchut
is
called
“speech.”
ZA
is
Hassadim,
Malchut
is
illumination
of
Hochma.
ZA
is
voice,
GAR,
and
Malchut
is
female
light,
VAK.
The
Torah
itself
is
divided
into
two
phases,
Hassadim
and
Hochma.
The
248
commandments
to-do,
which
are
Remember,
are
Hassadim,
and
the
365
not-to-do,
which
are
Keep,
reveal
VAK
of
Hochma.
“I”
and
“You
shall
not
have”
are
the
entirety
of
the
Torah.
“I”
is
Remember,
which
contains
the
248
commandments
to-do,
Hassadim.
“You
shall
not
have”
is
Keep,
which
contains
the
365
commandments
not-to-do,
illumination
of
VAK
of
Hochma.
It
is
all
said
in
one
speech,
and
not
in
two,
for
although
“I”
and
“You
shall
not
have”
are
two
distinct
phases,
where
one
is
Hochma
and
one
is
Hassadim,
nevertheless,
they
did
not
emerge
from
two
Malchuts
but
from
one
Malchut,
in
one
speech,
and
not
in
two
Malchuts.
Because
the
speech,
Malchut
that
bestows
Hochma,
is
incorporated
with
all
the
voices,
which
are
Hassadim,
and
Malchut
that
was
saying
the
speech,
revealing
Hochma,
said
in
the
might
and
the
power
of
all
the
voices,
for
by
the
power
of
all
the
Hassadim
that
she
received
from
ZA,
called
“voice,”
she
could
bestow
illumination
of
Hochma.
There
are
two
bestowals
from
the
coupling
of
ZA
and
Malchut,
who
are
called
“voice
and
speech.”
The
first
bestowal
is
bestowal
of
Hassadim.
This
abundance
emerges
from
between
the
two
of
them,
for
the
voice,
ZA,
is
heard,
as
well.
The
second
bestowal
is
bestowal
of
Hochma,
which
emerges
from
Malchut,
from
the
speech,
alone,
while
ZA,
the
voice,
does
not
partake
in
this
abundance
whatsoever
because
illumination
of
Hochma
is
revealed
only
in
VAK
of
Hochma,
in
female
light,
which
shines
from
below
upward.
If
he
were
to
partake
in
that
bestowal,
the
GAR
of
Hochma
would
shine,
from
above
downward,
like
male
light.
This
is
why
it
is
discerned
in
this
bestowal
that
the
speech,
Hochma,
is
in
a
whisper,
without
hearing
the
voice,
the
bestowal
of
ZA,
since
there
is
only
the
bestowal
of
the
speech
here.
Each
and
every
voice
was
making
a
coupling
with
the
speech
in
a
whisper,
and
the
speech
would
say,
would
reveal
the
Hochma,
and
the
voice
would
not
participate
in
this.
And
because
all
the
couplings
of
voice
and
speech
were
in
a
whisper,
in
VAK
of
Hochma,
since
the
voice
did
not
participate
openly,
it
is
written,
“And
the
whole
people
were
seeing
the
voices,”
and
it
is
not
written,
“And
the
whole
people
were
hearing.”
The
voice
did
not
participate
in
bestowal
of
Hochma,
called
“seeing,”
upon
the
people.
Hence,
they
could
not
hear
the
voices,
but
rather
see
them
incorporated
in
the
speech,
in
Hochma,
in
a
whisper
in
VAK.
The
voices
themselves
were
not
heard
because
if
they
were
heard
with
the
speech,
the
GAR
of
Hochma
would
be
revealed.
Each
one
kissed
that
speech,
for
each
coupling
from
a
voice,
from
ZA,
that
would
kiss
the
speech,
Malchut,
was
in
a
whisper,
so
as
not
to
participate
at
all
in
the
illumination
of
Hochma
in
the
speech,
like
one
who
kisses
in
the
affection
of
love,
which
is
only
illumination
of
Hassadim.
Afterwards,
the
speech
interpreted
and
said
a
word,
and
declared
it.
Afterwards,
when
the
speech,
Malchut,
received
the
Hassadim
from
ZA,
they
awaken
in
her
illumination
of
Hochma,
and
it
is
regarded
as
though
the
speech
interprets
the
illumination
of
Hassadim
that
she
received
into
illumination
of
Hochma,
according
to
her
way,
and
she
is
the
one
who
said
the
word,
meaning
the
Hochma,
and
declares
it,
revealing
it
to
the
lower
ones,
and
not
the
voice,
ZA.
This
is
why
it
is
written,
“And
God
spoke
all
these
words,”
which
are
the
entirety
of
Remember
and
Keep,
which
are
“I”
and
“You
shall
not
have.”
This
is
so
because
Elokim
is
the
name
of
Malchut.
She
spoke
all
those
words
in
the
Torah,
that
there
is
a
rule
of
Remember,
the
248
to-do,
Hassadim,
and
a
rule
of
Keep,
365
not-to-do,
illumination
of
VAK
of
Hochma.
Although
he
was
in
a
coupling
with
ZA,
HaVaYaH,
his
voice
was
still
not
heard.
This
is
why
the
name
Elokim
is
written,
and
both
“I,”
Hassadim,
and
“You
shall
not
have,”
illumination
of
Hochma,
emerged
from
the
coupling
of
ZA
and
Malchut
together.
However,
the
Aleph-Nun-Yod
of
“I”
is
the
holy
covenant,
the
foundation
of
the
world,
since
the
Aleph-Nun-Yod
of
“I”
indicates
Yesod
of
ZA,
the
Kaf
of
“I”
was
incorporated
with
Yesod
of
ZA
in
a
coupling,
as
she
is
the
female,
Malchut.
For
this
reason,
everything
is
together,
ZA
and
Malchut
implied
together
in
“I,”
and
it
is
Remember,
the
248
commandments
to-do,
Hassadim
incorporated
with
Hochma.
Similarly,
in
Keep,
which
is
mainly
illumination
of
Hochma,
there,
too,
ZA
and
Nukva
are
incorporated
together.
Keep,
Nukva,
also
comes
in
the
Vav
of
Keep
[in
Hebrew],
who
is
a
male,
since
Keep
is
Malchut,
and
the
Vav
in
Keep
is
ZA.
However,
the
difference
is
that
in
Keep,
the
Hassadim
from
ZA
govern,
and
the
Nukva,
illumination
of
Hochma,
is
incorporated
with
him.
493.
“I”
is
the
secret
of
secrets
for
those
who
know
the
wisdom.
At
the
time
when
the
letters
of
“I”
came
out,
when
ZA
and
Malchut
are
incorporated
in
them
together,
when
Aleph-Nun-Yod
in
“I”
is
Yesod
of
ZA
and
the
letter
Kaf
in
it
is
Malchut,
at
that
time,
the
candle
came
out
to
engrave
the
measure.
It
measured
ten
cubits
on
this
side,
and
sparks
came
out,
seventy-two
sparks.
Flames
lit
up,
and
sparks
ascend
and
descend.
Afterwards,
they
subside
and
stand
in
an
ascent
high
above.
It
measured
ten
cubits
on
the
other
side,
and
seventy-two
sparks
also
came
out,
as
in
the
first
manner.
So
it
was
to
all
the
sides.
In
each
complete
illumination,
there
are
forty-two
in
her
GAR,
and
the
illumination
of
the
name
AB
in
her
VAK.
This
is
so
because
from
the
correction
of
the
middle
line
that
Hochma
will
be
revealed
only
in
VAK,
the
name
AB
that
shines
in
illumination
of
Hochma
is
in
VAK,
and
in
GAR,
there
is
no
Hochma.
Rather,
the
name
Mem-Bet
shines
there
in
Hassadim
that
are
covered
from
Hochma.
There
are
four
sides
in
each
illumination,
HG
TM,
and
in
each
side,
three
lines
are
incorporated
in
each
other,
so
they
are
nine
lines,
and
with
itself,
they
are
ten
to
each
side.
Thus,
in
four
sides
there
are
forty
phases,
and
with
the
two
that
are
inclusive,
of
the
right
and
left
in
them,
they
are
forty-two,
which
is
the
name
of
the
Mem-Bet
[forty-two]
letters,
which
shines
in
GAR
and
in
covered
Hassadim.
The
name
AB
is
illumination
of
Hochma
that
emerges
from
three
verses,
“and
journeyed,”
“and
came,”
“and
pitched,”
in
which
there
are
216
letters
and
seventy-two
words.
It
is
also
an
illumination
of
twelve
combinations
of
HaVaYaH.
When
they
shine
in
each
end
of
the
VAK
of
ZA,
they
are
six
times
twelve,
which
are
seventy-two,
and
then
the
Hochma
shines
in
NHY
of
ZA
and
in
Malchut,
in
VAK.
494.
The
candle
expanded
and
turned
round
and
round,
and
flames
and
sparks
were
lit
up
and
rose
up
above,
and
the
skies
were
ablaze,
and
all
the
upper
armies
were
ablaze
and
sparkled
together.
495.
Afterwards,
the
candle
turned
from
the
south
side,
and
measured
and
turned
from
there
to
the
east,
and
from
the
east
to
the
north,
until
it
turned
and
returned
to
the
south
side
as
in
the
beginning.
496.
Afterwards,
the
candle
rolled
to
depart,
and
the
sparks
and
the
flames
subsided.
At
that
time,
those
engraved
and
blazing
letters
came
out
sparkling
like
gold
when
it
is
heated
in
sparking.
Like
that
craftsman
when
he
purifies
silver
and
gold,
and
takes
them
out
from
the
blazing
fire,
completely
clear
and
purified,
so
the
letters
came
out
pure
and
clear
from
the
quality
of
the
candle.
This
is
why
it
is
written,
“The
word
of
the
Lord
is
pure,”
as
one
who
purifies
silver
and
gold.
After
The
Zohar
explains
the
operation
of
the
middle
line
in
general,
how
it
drew
the
illumination
of
the
name
Mem-Bet
and
the
name
AB,
it
returns
to
interpret
the
operation
of
the
middle
line
in
particular.
First,
it
interprets
the
matter
of
the
correction
of
the
left
line,
and
afterwards,
it
interprets
the
order
of
the
illumination
of
the
three
lines,
how
they
turn
and
roll
in
three
places.
Finally,
it
explains
that
after
the
rolling,
they
rest
and
elicit
the
illuminations,
the
combinations
of
the
letters
of
the
Torah,
when
they
are
pure
and
clear.
We
should
know
that
the
illumination
of
the
three
lines
one
at
a
time
is
called
“rolling”
and
“turning,”
since
the
judgments
in
each
line
are
like
wheels
that
transfer
the
illumination
from
place
to
place,
from
line
to
line.
Even
when
the
middle
line
comes
to
diminish
and
correct
the
left
line,
it
is
also
considered
that
the
correction
comes
by
rolling,
where
first
it
draws
the
right
line,
and
then
the
left
line.
After
it
diminishes
it
from
GAR
of
Hochma,
it
unites
with
the
right
line
and
the
left
line
emerges.
After
all,
even
when
it
comes
to
correct
the
left,
it
corrects
through
the
rolling
of
the
three
lines
one
at
a
time.
The
candle
expanded,
means
that
the
middle
line
expanded
and
turned
round
and
round,
rolling
the
three
lines
to
diminish
the
left
line
and
unite
it
with
the
right.
Due
to
the
diminution,
the
illuminations
of
the
left
line
became
heated
with
judgments
and
rose
up
above,
meaning
that
their
illumination
rose
from
below
upward.
This
is
in
the
state
of
VAK
of
Hochma,
which
shines
only
from
below
upward,
and
this
is
the
whole
correction
of
the
left
line.
Through
this
act
of
diminution,
the
middle
line,
called
“heaven,”
was
heated
with
the
judgments
of
the
screen
of
Hirik,
and
all
the
upper
armies,
the
angels
of
above,
were
all
heated
and
sparkled
together,
meaning
they
were
all
heated
due
to
the
judgments
of
the
screen
of
Hirik
of
the
middle
line.
After
it
explains
the
matter
of
the
correction
of
the
left
line,
it
explains
the
order
of
the
illumination
that
rolls
on
the
three
lines
after
they
were
corrected.
It
says
that
afterwards,
the
candle,
the
middle
line,
turns
from
the
south
side,
the
right
line,
and
after
it
extended
the
right
line,
it
awakens
the
screen
of
Hirik
of
itself,
and
measures
in
the
screen
of
Hirik.
From
there,
it
turns
to
the
east,
which
is
its
own
quality,
the
middle
line.
From
the
east,
from
the
middle
line,
it
comes
and
draws
the
north,
the
left
line,
until
it
turns
and
returns
to
the
south
side
as
in
the
beginning,
so
that
finally,
it
returns
to
the
quality
of
the
right,
south,
to
draw
Hassadim,
and
is
established
in
the
quality
of
the
right
line.
After
it
explains
the
order
of
the
rolling
and
the
journeying,
it
explains
the
rest.
After
the
candle
completed
the
rolling,
it
rolls
to
depart
and
to
rest.
At
that
time,
the
sparks
and
the
flames
subside,
meaning
that
the
judgments
of
each
and
every
line
subsided.
Then,
those
letters
from
the
right
line
came
out
engraved
and
blazing
from
the
left
line,
glittering
from
the
middle
line
like
gold
when
it
is
heated
in
a
sparkling.
497.When
these
letters
come
out,
they
all
come
out
purified,
engraved,
clear,
sparkling,
and
blazing,
and
Israel
were
all
seeing
them
when
they
were
flying
in
the
air.
The
matter
of
the
coming
of
the
Yod
into
the
light
and
becoming
air,
which
is
in
the
right
line,
is
blossoming.
They
go
to
all
the
sides,
to
all
three
lines,
and
come
and
are
engraved
on
the
stone
tablets.
498.
When
these
letters
would
come
out
as
male
and
female,
ZA,
implied
in
the
word,
“I,”
clear,
engraved,
one
letter
was
mounting
them,
inscribing
and
engraving
these
letters,
and
crowning
them.
That
letter
goes
in
all
of
them,
engraved
from
the
candle,
Bina,
and
she,
too,
is
therefore
called
a
“candle.”
That
letter
is
the
letter
Vav,
the
middle
line,
which
transcends
over
all
the
other
letters
and
engraves
them
on
all,
on
all
that
they
need,
since
the
middle
line
that
measures
the
illumination
of
the
left
line
and
unites
the
right
with
the
left,
rolls
them
in
order
to
reveal
their
illumination.
499.
It
is
written,
“And
the
whole
people
saw
the
voices
and
the
torches
and
the
torches
and
the
sound
of
the
Shofar
[blowing
into
a
ram’s
horn].”
The
voices
are
the
other
letters
that
were
emerging
from
these
voices,
which
were
seen
in
the
air
by
all.
The
voices
themselves
are
the
three
lines
that
roll
by
the
power
of
the
middle
line,
called
“voice,”
which
is
why
they
are
all
called
voices.
Letters
emerge
from
these
voices
when
they
are
in
a
coupling
with
Malchut,
who
is
called
“speech.”
Hence,
there
is
seeing
in
them,
from
the
side
of
Malchut.
But
in
the
voices
themselves,
there
is
no
seeing
since
they
are
in
covered
Hassadim
like
ZA.
500.
It
brings
evidence
that
seeing
concerns
the
letters
and
not
the
voices,
since
it
is
written,
“the
voices,”
and
it
is
not
written
“And
all
the
people
saw
the
voices”
[without
Et],
but
“the
voices”
[with
Et],
since
they
[Aleph-Tav]
are
the
letters
from
which
they
emerged,
and
not
the
voices
themselves.
The
voice
of
the
Shofar
is
the
letter
Vav,
the
middle
line,
which
was
mounting
all
the
letters
and
engraving
them,
since
the
letter
Vav
is
called
the
“sound
of
the
Shofar.”
Because
it
concerns
the
letters,
it
is
written,
“see,”
since
there
is
seeing
in
them.
And
when
they
heard
that
it
is
illumination
of
Hassadim,
they
heard
only
one
voice
of
words,
ZA,
the
middle
line,
as
it
is
written,
“You
heard
the
voice
of
words,”
the
voice
that
is
called
“words,”
for
it
would
say
only
the
word.
ZA
was
ruling,
and
Malchut,
who
is
called
“words,”
was
incorporated
only
in
it.
This
is
why
hearing
is
written
in
regard
to
him,
illumination
of
Hassadim.
But
the
letters
came
out
mainly
from
the
governance
of
Malchut,
and
ZA
was
only
incorporated
in
her,
which
is
why
there
is
seeing
in
them,
illumination
of
Hochma.
501.
Although
all
of
Israel
saw
the
glory
of
the
Creator,
they
saw
only
as
one
who
sees
from
within
a
glass
mirror.
They
were
looking
to
know
wisdom
in
these
letters
that
were
emerging,
and
saw
light
that
shines
from
within
another
light.
This
is
why
it
is
written,
“For
you
did
not
see
any
image.”
502.
“I”
is
“remember,”
which
includes
the
248
commandments
to-do,
Hassadim
in
incorporation
of
Hochma.
It
is
the
male,
ZA,
which
copulates
and
shines
to
the
speech,
the
Malchut.
The
letters
of
“I”
came
out
to
be
crowned,
and
in
these
letters,
they
would
see
and
hear.
The
matter
called
“I”
is
the
coupling
of
voice
and
speech,
which
is
looking,
illumination
of
Hochma;
they
would
see
from
the
letters.
The
hearing
of
their
word,
the
combination
of
the
letters
into
a
word
through
Hassadim
is
hearing;
they
would
hear.
As
there
are
dispersed
letters
where
nothing
is
clear
in
them
until
they
are
joined
into
being
words,
so
the
letters
that
reveal
Hochma
have
no
disclosure
in
them
until
they
clothe
in
Hassadim.
At
that
time,
they
become
words
and
speeches
that
reveal
Hochma,
since
Hochma
cannot
shine
without
Hassadim.
503.
It
is
written,
“You
heard
the
voice
of
words.”
Hearing,
illumination
of
Hassadim,
is
to
do
things,
combinations
of
words
from
those
letters
that
were
seeing.
The
letters,
Hochma
and
seeing,
have
no
action
until
they
clothe
in
Hassadim,
hearing.
This
is
why
it
is
called
“the
sound
of
words,”
for
the
voice,
Hassadim,
makes
and
corrects
the
things,
Hochma.
Although
the
voice
of
words,
ZA,
was
speaking,
meaning
that
ZA,
voice,
is
the
ruler,
he
spoke
only
the
matter
of
these
letters,
for
he
was
not
operating
in
Hassadim,
except
to
clothe
the
Hochma
that
emerges
from
these
letters.
504.
“I”
is
a
whole
that
incorporates
ZA
and
Malchut
together.
“The
Lord
your
God”
is
particular,
where
HaVaYaH
[the
Lord]
is
Remember,
ZA,
and
“your
God”
is
Keep,
Malchut.
They
are
detailed
in
two
names,
which
is
why
there
are
general
and
particular
here,
and
the
Torah
is
crowned
in
general
and
in
particular.
This
is
so
because
“I”
is
the
entirety
of
the
Torah
and
all
613
commandments
of
the
Torah,
since
it
is
the
rule
Remember
and
Keep
together,
where
Remember
is
the
248
commandments
to-do,
and
Keep
is
the
365
commandments
not-to-do.
505.
As
has
been
explained
in
the
book
of
Solomon
concerning
the
engraving
of
the
decorations
of
the
letters,
in
“I,”
the
letters
Aleph-Yod
of
“I”
are
male,
ZA,
and
Nun-Kaf
of
“I”
are
female,
Malchut.
Aleph-Nun-Yod
are
male
and
female
together
since
Aleph-Yod
are
male,
and
a
bent
Nun
is
a
female.
Kaf
is
also
a
Nukva,
Malchut.
“I”
is
all
as
one,
male
and
female
together
as
one,
where
Aleph-Yod
is
male,
and
Nun-Kaf
is
Nukva.
506.
Why
does
it
say
“I”
and
not
“me”?
After
all,
the
word
“me”
also
points
to
the
inclusion
of
male
and
female?
However,
Nun
Kaf
are
two
females.
There
is
Shechina
[Divinity]
below,
Malchut,
and
there
is
Shechina
above,
Bina,
and
in
the
word
“I,”
it
is
all
in
one
connection.
“I”
is
the
entirety
of
Remember,
all
the
faith,
entirety
of
above
and
of
below.
Yod
of
“I”
is
above,
the
beginning
of
all
the
faith,
upper
Abba.
Nun
Kaf
of
“I”
are
two
females:
the
upper
one,
Bina,
and
the
lower
one,
Malchut,
two
words
above
and
below.
Aleph
is
the
middle
line
that
takes
from
all
the
sides:
from
above,
HB,
and
from
its
sides,
HG,
right
and
left,
and
incorporates
them.
Thus,
all
the
faith
is
here.
507.
Because
everything
depends
on
“I,”
in
one
connection,
in
one
entirety,
it
begins
to
crown
the
Torah
with
that
word.
With
that
word,
“I,”
there
is
the
whole
of
everything.
“The
Lord
your
God”
is
the
particular
of
everything,
a
complete
name
that
is
always
engraved
on
Israel.