623. Rabbi Chiya and Rabbi Yosi were traveling on the road. While they were still traveling, Rabbi Yosi said, Let us start with delicacies and let us say words of Torah. Rabbi Yosi opened the discussion with the words of the reading of Sh'ma and said, It is written, "Hear O Yisrael, Hashem our Elohim, Hashem is One" (Devarim 6:4), "hearken, O Yisrael; this day you are become the people" (Devarim 27:9), and "Hear O Yisrael, you are to pass over the Jordan this day" (Devarim 9:1). What is the need for all these 'Hear's' that Moses said. "Hear O Yisrael, Hashem our Elohim, Hashem is One" is meant for union and is good, but why the other ones?

624. HE ANSWERS, They all should be interpreted. The "Hear (Heb. Sh'ma) O Yisrael" of the union should certainly be interpreted, for here it alludes to and reflects the union of the Supernal Chochmah. In Sh'ma (Shin-Mem-Ayin), the Ayin is of the large letters, for it refers to an inclusion that includes what is above and below in one unity. Because Sh'ma IS COMPOSED OF THE LETTERS OF shem (Eng. 'Name') and Ayin. For here this name, WHICH IS MALCHUT THAT IS CALLED 'NAME,' is comprised in the seventy (=Ayin) supernal Names OF ZEIR ANPIN, in order to combine them. For the name, WHICH IS MALCHUT, is blessed by them and is become a part of them. They have to be combined as one, MEANING IN ONE WORD SH'MA, in one unity, and one has to pay attention in them.

625. Certainly the seventy Names are in the secret of the supernal Chariot, WHICH ARE CHESED, GVURAH AND TIFERET OF ZEIR ANPIN OF THE CHEST AND ABOVE, WHICH ARE A VEHICLE FOR BINAH, NAMELY 72 NAMES OF THE THREE VERSES, "AND... REMOVED... AND IT CAME... AND ... STRETCHED OUT" (SHEMOT 14:19-21). THIS IS THE SECRET OF SEVENTY (THE HEBREW LETTER AYIN) MEMBERS OF THE SANHEDRIN PLUS THE TWO WITNESSES. And this Name is blessed by that supernal Chariot, WHICH IS MALCHUT, and becomes a part of them. Afterwards, AFTER THE WORD SH'MA, the word Yisrael without attributes is recited, NAMELY ZEIR ANPIN. Yet we have learned it is Yisrael Saba, MEANING that Yisrael, WHICH IS ZEIR ANPIN, should be in one unity with that place to which everyone is attached. ZEIR ANPIN, WHICH IS CALLED 'YISRAEL' IN GENERAL, SHOULD BE ATTACHED WITH YISRAEL SABA, MEANING THAT HE ASCENDS AND BECOMES A GARMENT TO IT. Hence "Sh'ma Yisrael," WHICH ALLUDES that now the wife cleaves with her husband; NAMELY, MALCHUT THAT IS CALLED 'SHEM' WITH ZEIR ANPIN THAT IS CALLED 'YISRAEL.' Everything is in one inclusion, and this is THE MEANING OF "Sh'ma Yisrael" of the union. Afterwards, the three sides unite, which are, "Hashem our Elohim, Hashem is One," WHICH ARE ABA AND IMA AND ZEIR ANPIN, so that all becomes one.

626. "Hear O Yisrael" in all the other PLACES are not in this manner, but they all are to be interpreted and they are all attached in a different place. "Hear O Yisrael, you are to pass over the Jordan this day" (Devarim 9:1); "and hearken, O Yisrael; this day you are become the people" (Devarim 27:9) They are all attached in the lower level, WHICH IS MALCHUT THAT IS CALLED 'HEARING.'

627. "Hearken, O Yisrael; this day you are become the people," HE QUESTIONS, "Hearken, O Yisrael" is well and good, but "this day have you are become the people," what is ITS MEANING? It should have said, 'You were,' so what is the meaning of "are become?" HE ANSWERS, Every place that 'people' is mentioned, it alludes to the fact that these hearts were broken to the service OF THE HOLY ONE, BLESSED BE HE. THEREFORE, IT IS SAID, "YOU ARE BECOME (HEB. NIHYETAH)," as it is written, "I fainted (Heb. nihyeti) and was sick" (Daniel 8:27). This is the meaning of, "Hear me, My brethren, and My people" (I Divrei Hayamim 28:2). HE QUESTIONS, If it is "My brethren," why did it say "My people?" And if "My people," then why "My brethren?" HE ANSWERS, But David said, 'If you will do it willingely, you are My brethren,' but if not, then you are 'My people,' that must break your hearts in My service.' Thus, "this day have you become a people" (Devarim 27:9), MEANING that you broke your heart so as to serve the Holy One, blessed be He.

628. "Hear O Yisrael, you are to pass over the Jordan this day." It is all in the lower level, WHICH IS MALCHUT. And "Hear O Yisrael" of the union is the upper level, WHICH IS ZEIR ANPIN THAT IS INCLUDED IN YISRAEL SABA, AS MENTIONED ABOVE. What is the difference between them? In "Hear O Yisrael" of the union, not all of them have it in this manner, because it is the secret of above, OF YISRAEL-SABA AND TEVUNAH, and of below, ZEIR ANPIN AND MALCHUT. It is the secret of accepting upon themselves the yoke of the Heavenly Kingdom in anything. The person has to be ready at that time to declare the unity of the Name of the Holy One, blessed be He, ZEIR ANPIN, and to accept upon himself the yoke of the Heavenly Kingdom, WHICH IS MALCHUT.

629. At the moment that the person comes to accept upon himself the yoke of the Heavenly Kingdom, then the Shechinah comes and rests on his head and stands over him as a witness. She bears witness before the Holy King that this one unites His name twice daily and His name is united above and below properly. Therefore, the Ayin of 'Sh'ma Yisrael' is of the large letters and the Dalet OF ECHAD (ENG. 'ONE'), is also of the large letters, WHICH ARE THE LETTERS AYIN-DALET (ED, ENG 'WITNESS'), MEANING to be a witness before the Holy King. We have already established that "Hashem our Elohim, Hashem" is the secret of the union on three sides, NAMELY, ABA, IMA, AND ZEIR ANPIN, and this is the secret of the unity in three sides, as the holy luminary has established and has asserted it in many places. We have no permission to assert it any more.

630. The Shechinah comes and rests upon the head of that person who unites the Name of the Holy One, blessed be He, above and below properly, and blesses him with seven blessings, CORRESPONDING TO THE SEVEN SFIROT. She calls to him, "And said to me, 'You are my servant, Yisrael, in whom I will be glorified'" (Yeshayah 49:3).