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643) The Creator tells her and swears her that when she comes down to this world, she will engage in Torah to know Him and to know the faith, for all who were in this world and did not try to know Him would be better off not being created. For this reason, she appears before the King through the appointee, to know Him in this world and to exert in the Creator in faith.
644) It is written, “To you it was shown to know,” meaning shown by that appointee before the Creator. “To know” means to know and to look in this world, in faith, in the Torah. Anyone who was in this world but did not engage in Torah to know Him, it would be better for him if he were not created, for this is why the Creator brought man to this world.
645) “To know that the Lord He is the God” is the whole of the faith of the entire Torah, the whole of above and below. The whole of the faith, Malchut, since the name Elokim [God] is Malchut. The whole of the Torah is the written Torah, the name HaVaYaH, ZA. This is the oral Torah, the Malchut, the name Elokim. It is all one: it is the whole of the faith because HaVaYaH [the Lord] is the Elokim [God]; it is the full name.
Faith is called “a name” for in this unification it is full and complete. And He, “The Lord is one and His name One.” HaVaYaH is one; He is “Hear O Israel, the Lord our God, the Lord is one.” This is one unification. “And His name One” is “Blessed be the name of the glory of His kingdom forever and ever,” which is a different unification, so His name will be one, Malchut. It is also written, “The Lord is the God,” when they are in one unification.
646) How do you say that the verse, “The Lord is the God” is as it is written, “The Lord is one and His name One”? After all, is it not similar? If it were written, “The Lord is one and His name is One,” I would say so. But it is written, “The Lord is one and His name One.” Should it not have said here, “The Lord He is the God He,” and then it would seem like “The Lord is one and His name One”?
647) It is all one because when uniting these two names, this in one unification and that in one unification, as it is written, “The Lord is one and His name One,” the two names become one, included in one another, and everything becomes whole there, in one unification. Then, “The Lord He is the God,” since everything is included in one another to be one. And as long as they have not all united, this in itself and that in itself, they are not included in one another to be all one.
648) “The Lord He is the God” is the whole of the Torah because the written Torah, HaVaYaH, is ZA, and the oral Torah, the God, is Malchut. And because the Torah is the holy name, “The Lord He is the God,” it is called so—“written Torah” and “oral Torah.” The written Torah is the general, and the oral Torah is the particular, since ZA is the general and Malchut is the particular, for Malchut is a single Sefira of the ten Sefirot de ZA. The general needs the particular, the particular needs the general, and they unite in one another to become all one.
649) Therefore, the whole of the Torah is the whole of above, ZA, and of below, Malchut, since the name HaVaYaH is above, in ZA, and the name Elokim is below, in Malchut. This is the upper world, and that is the lower world, as it is written, “To you it was shown to know that the Lord He is the God.” This is the whole of everything, and this is what one must know in this world.
650) Where are the Mitzvot [commandments] of the Torah in this rule of “The Lord He is the God”? HaVaYaH [The Lord] is “Remember,” and Elokim [God] is “Keep,” and all the Mitzvot of the Torah are included in those. “Remember” comprises 248 positive Mitzvot [commandments to actions], and “Keep” comprises 365 negative Mitzvot [commandments to avoid actions]. Together they are the 613 Mitzvot in the Torah, and all is one.
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