Hear and “Blessed Be the Name of His Kingship Forever and Ever”

78. “Hear O Israel, the Lord our God, the Lord is one.” This is one unification. “Blessed be the name of His kingship forever and ever” is another unification, so His name, Malchut that is called “name,” will be one. It is written, “The Lord, He is the God,” that HaVaYaH, ZA, is Malchut that is called Elokim [God]. This is so when ZA and Malchut are in one unification, and for this reason, “Hear O Israel” is HaVaYaH, and “Blessed by the name of His kingship forever and ever” is the God.

79. But the unification of Shema [hear] and “Blessed be the name of His kingship forever and ever” is as it is written, “The Lord is one and His name one,” which is not tantamount to the verse “The Lord, He is the God.” Had it been written, “The Lord is one and His name is one,” it would have been tantamount to the verse, “The Lord, He is the God,” but it is written, “The Lord is one and His name one.” Thus, it should have said something like this: “The Lord, He is the God, He,” and then it would have been tantamount to the verse “The Lord is one and His name one.” Since it is not written so, but rather “The Lord, He is the God,” it is not tantamount to the verse “The Lord is one and His name one.” So how was it said that the unification of Shema and “Blessed be the name of His kingship forever and ever,” which are two unifications, similar to “The Lord is one and His name one,” is tantamount to “The Lord, He is the God”?

80. Rather, it is all one, the unifications of Shema and “Blessed be the name of His kingship forever and ever,” which is “the Lord is one,” in the Shema, and “and His name one,” in “Blessed be the name of His kingship forever and ever,” are one with the verse, “The Lord, He is the God.” This is so because when these two names unite—HaVaYaH, which is ZA, with God, which is Malchut, HaVaYaH in one unification, meaning in the unification “Hear O Israel” and God in one unification, meaning in the unification “Blessed be the name of His kingship forever and ever”—then these two names become one and are incorporated in one another, and everything becomes one complete name, in one unification.

At that time, it is written, “The Lord, He is the God,” since then, everything is incorporated in each other to be one. However, before each of them is unified each within itself, they are not incorporated in each other for all to be one, in a way that “The Lord is one and His name one” is certainly not tantamount to “The Lord, He is the God.” Rather, “The Lord, He is the God” is a result of “The Lord is one and His name one.”

81. The whole of the Torah, the written Torah and the oral Torah together, are certainly so. The Torah is the written Torah and the oral Torah. The written Torah is HaVaYaH, ZA, and the oral Torah is the God, Malchut. Because the Torah is the holy name, she is called so, one is called HaVaYaH, and one is the God.

82. The written Torah and the oral Torah, one is the general and one is the particular. The written Torah is the general, ZA, and the oral Torah is the particular, Malchut. The general needs the particular, and the particular needs the general, and there is no wholeness to one without the other until the two connect and unite with one another, and everything becomes one.

For this reason, the whole of the Torah is the whole of above, ZA, and of below, Malchut, since that name is above, and that name is below. One is the written Torah, the upper world, ZA, and one is the oral Torah, the bottom world, Malchut. This is why it is written, “To you it was shown, that you might know that the Lord, He is the God,” that the two of them are one. This is the whole of everything, of all the worlds. A man must know all this in this world.

83. Where are the commandments of the Torah in this rule? If the Lord is the God, is He the whole of everything? HaVaYaH [the Lord] is “remember”; God is “keep.” And all the commandments of the Torah are included in “remember” and in “keep.” “Remember” contains the 248 commandments to-do, and “keep” contains the 365 commandments not-to-do, and it is all one.

84. The evening prayer is certainly obligatory, since the evening Shema reading is obligatory, since the Creator is unified at night in the Shema reading, as He is unified in the day. The quality of night is incorporated in the day, and the quality of day is incorporated in the night, and the unification is done. One who says it is optional, it is because the prayer that is established corresponding to the organs and the fats that are consumed and burned at night, which are not mandatory, since the morning prayer and the afternoon prayer correspond to the two perpetuals, which are obligatory, and the evening prayer corresponding to the organs and the fats, which are optional.

85. “And you shall love the Lord your God.” If everything is included in this unification of Hear O Israel, right and left, why is it written afterwards, “And you shall love,” which is right, and also, “And it shall come to pass that if you earnestly listen,” which is left? After all, they were already included in the unification of the Shema reading! However, the Shema reading is the general, when right and left of Daat were incorporated in one whole, in HaVaYaH. Here, it is in the particular, for first, it is written, “And you shall love,” in itself, which is Hesed, and then it is written, “And it shall come to pass that if you earnestly listen,” in itself, which is Gevura, and this is how it should be.

86. The unification of the Shema reading is like the unification of the head Tefillin and the hand Tefillin. There are four portions in the head Tefillin, and here, in the Shema reading, there are three names: The Lord our God, the Lord. There, four portions, where each is in itself, and here, only three names. What is the difference between one and the other?

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Nuova Vita 1110 - Lo sviluppo del giudaismo: il periodo dell'Egitto e del deserto

Nuova Vita 1110 - Lo sviluppo del giudaismo: il periodo dell'Egitto e del deserto

Nuova Vita 1110 - Lo sviluppo del giudaismo: il periodo dell'Egitto e del deserto

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