644. "To you it was shown, that you might know" by that appointed angel that is before the Holy One, blessed be He, "That you might know:" To know and to behold this world by means of the Faith, by means of the Torah. Everyone who was in this world that did not occupy himself with Torah, to know it, it would be better for him not to have been created, since the Holy One, blessed be He, brought man into this world for that reason.
644. הה"ד אַתָּה הָרְאֵתָ לָדַעַת, אִתְחֲזִיאַת עַל יְדָא דְּהַהוּא מְמָנָא, קָמֵי קוּדְשָׁא בְּרִיךְ הוּא. לָדַעַת לְמִנְדַּע וּלְאִסְתַּכְּלָא בְּהַאי עָלְמָא, בְּרָזָא דִּמְהֵימְנוּתָא, בְּרָזָא דְּאוֹרַיְיתָא. וְכָל מַאן דַּהֲוָה בְּהַאי עָלְמָא, וְלָא אִשְׁתָּדַּל בְּאוֹרַיְיתָא לְמִנְדַּע לֵיהּ, טַב לֵיהּ דְּלָא אִתְבְּרֵי, דְּהָא בְּגִין דָּא אַיְיתֵי לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא לְבַר נָשׁ בְּהַאי עָלְמָא.
645. 'That you might know that Hashem He is the Elohim:' This is the general principle of the whole secret of the Faith of the entire Torah, the comprising of that which is above and below. This secret is the principle comprehending the whole secret of the Faith, WHICH IS MALCHUT, so it is certainly THAT THE NAME ELOHIM IS MALCHUT. The inclusion of the entire Torah is the secret of the Written Torah, NAMELY THE NAME YUD HEI VAV HEI, WHICH IS ZEIR ANPIN THAT IS CALLED 'THE WRITTEN TORAH.' This is the secret of the Oral Torah, WHICH IS MALCHUT, WHICH IS THE NAME ELOHIM. It is all one, and this is the totality of the secret of the Faith, because "HASHEM HE IS THE ELOHIM" is the complete Name, which is the secret of the Faith THAT IS CALLED 'NAME.' FOR IN THIS UNION IT IS FULL AND WHOLE. What is it? He is "Hashem shall be One, and His Name One" (Zecharyah 14:9). "Hashem shall be one" is the secret of "Hear O Yisrael, Hashem our Elohim, Hashem is One." This is one union. "And His Name One" IS THE SECRET OF, 'Blessed is the Name of the glory of His kingdom forever and ever.' For this is another union, so that His Name should be one, WHICH IS MALCHUT. This is the secret of, "Hashem He is the Elohim" (I Melachim 18:39), which is written when they are in one unity.
645. לָדַעַת כִּי יְיָ' הוּא הָאֱלֹהִים. דָּא אִיהוּ כְּלָלָא דְּכָל רָזָא דִּמְהֵימְנוּתָא, דְּכָל אוֹרַיְיתָא, כְּלָלָא דְּעֵילָּא וְתַתָּא, וְרָזָא דָּא אִיהוּ כְּלָלָא דְּכָל רָזָא דִּמְהֵימְנוּתָא, וְהָכִי הוּא וַדַּאי. כְּלָלָא דְּכָל אוֹרַיְיתָא, דָּא אִיהוּ רָזָא דְּתוֹרָה שֶׁבִּכְתָּב, וְדָא אִיהוּ רָזָא דְּתוֹרָה שֶׁבְּעַל פֶּה, וְכֹלָּא חַד, כְּלָלָא דְּרָזָא דִּמְהֵימְנוּתָא, בְּגִין דְּאִיהוּ שֵׁם מָלֵּא, דְּאִיהוּ רָזָא דִּמְהֵימְנוּתָא, וּמַאן אִיהוּ. ה' אֶחָד וּשְׁמוֹ אֶחָד, יְיָ' אֶחָד שְׁמַע יִשְׂרָאֵל יְיָ' אֱלֹֹהֵינוּ יְיָ' אֶחָד. דָּא אִיהוּ יִחוּדָא חַד. וּשְׁמוֹ אֶחָד, בשכמל"ו, הָא יִחוּדָא אַחֲרָא לְמֶהֱוֵי שְׁמֵיהּ חַד. וְרָזָא דָּא יְיָ' הוּא הָאֱלֹהִים, דָּא כְּתִיב, כַּד אִינּוּן בְּיִחוּדָא חֲדָא.
646. You may say THAT IF "HASHEM HE IS THE ELOHIM" is similar to WHAT IS WRITTEN, "Hashem shall be One, and His Name One," yet it is not SIMILAR TO THE VERSE, "Hashem He is the Elohim." For it were written, 'Hashem shall be One, and His Name is One,' I would agree, but it is written, "Hashem shall be One, and His Name One." It should have been said HERE, 'Hashem He is, the Elohim He is,' then it would have looked like, "Hashem shall be one, and His name One."
646. וְאִי תֵּימָא, אִי הָכִי, כְּגַוְונָא דִּכְתִּיב יְיָ' אֶחָד וּשְׁמוֹ אֶחָד, לָאו אִיהוּ יְיָ' הוּא הָאֱלֹהִים, דְּאִי כְּתִיב יְיָ' אֶחָד וּשְׁמוֹ הוּא אֶחָד, הֲוָה אֲמֵינָא הָכִי. אֲבָל לָא כְּתִיב, אֶלָּא יְיָ' אֶחָד, וּשְׁמוֹ אֶחָד, וְאִצְטְרִיךְ לְמֵימַר כְּגַוְונָא דָּא יְיָ' הוּא, הָאֱלֹהִים הוּא, וְאִתְחַזֵּי יְיָ' אֶחָד וּשְׁמוֹ אֶחָד.
647. HE ANSWERS, It is all one, because when these two names are unified, the one in one union and the other in another union, AS IT IS WRITTEN, "HASHEM IS ONE AND HIS NAME ONE," both the names become one and are combined one within the other. It all becomes a complete name in one union. Thus, "Hashem He is the Elohim," because everything is combined with each other to become one. As long as they are not all joined, and are each one by itself, they are not included one with the other, so that they would all become one.
647. אֶלָּא כֹּלָּא חַד, דְּכַד מִתְיַיחֲדָּן תְּרֵין שְׁמָהָן אִלֵּין, דָּא בְּיִחוּדָא חַד, וְדָא בְּיִחוּדָא חַד, כְּדֵין תְּרֵין שְׁמָהָן אִלֵּין אִתְעָבֵידוּ חַד, וְאִתְכְּלִילוּ דָּא בְּדָא, וַהֲוֵי כֹּלָּא שְׁמָא שְׁלִים, בְּיִחוּדָא חֲדָא, וּבְכֵן יְיָ' הוּא הָאֱלֹהִים, דְּהָא כְּדֵין אִתְכְּלִיל כֹּלָּא דָּא בְּדָא, לְמֶהֱוֵי חַד. וְעַד דְּאִתְיַחֲדוּ כָּל חַד, דָּא בִּלְחוֹדוֹי, וְדָא בִּלְחוֹדוֹי, לָא אִתְכְּלִילוּ דָּא בְּדָא, לְמֶהֱוֵי כֹּלָּא חַד.
648. THE ZOHAR EXPLAINS ITS PREVIOUS WORDS, WHICH SAY THAT "HASHEM HE IS THE ELOHIM" COMPRISES the generality of the entire Torah. For assuredly the Torah is the Written Torah and the Oral Torah; the Written Torah as it is written, "Hashem," WHICH IS ZEIR ANPIN THAT IS CALLED 'THE WRITTEN TORAH,' and the Oral Torah as it is written, "The Elohim," NAMELY MALCHUT THAT IS CALLED 'ORAL TORAH' AND CALLED 'ELOHIM.' Because the Torah is the secret of the Holy Name, "HASHEM HE IS THE ELOHIM," it is called 'the Written Torah' and 'Oral Torah.' The one, WRITTEN TORAH, is general, and the other ORAL TORAH, is specific, BECAUSE ZEIR ANPIN IS GENERAL AND MALCHUT IS SPECIFIC, BECAUSE MALCHUT IS ONE SPECIFIC SFIRAH OF THE TEN SFIROT OF ZEIR ANPIN. The general rule needs the specific, and the specific needs the general, and they join one with the other to be all one.
648. כְּלָלָא דְּכָל אוֹרַיְיתָא הָכִי אִיהוּ וַדַּאי, דְּהָא אוֹרַיְיתָא אִיהִי תּוֹרָה שֶׁבִּכְתָּב, וְאִיהוּ תּוֹרָה שֶׁבְּעַל פֶּה. תּוֹרָה שֶׁבִּכְתָּב, דָּא אִיהוּ דִּכְתִּיב יְיָ.' תּוֹרָה דבע"פ, דָּא הוּא דִּכְתִּיב הָאֱלֹהִים. וּבְגִין דְּאוֹרַיְיתָא אִיהוּ רָזָא דִּשְׁמָא קַדִּישָׁא, אִקְרֵי הָכִי תּוֹרָה שֶׁבִּכְתָב וְתוֹרָה דבע"פ, דָּא כְּלָל, וְדָא פְּרָט. כְּלָל אִצְטְרִיךְ לִפְרָט, וּפְרָט אִצְטְרִיךְ לִכְּלָל, וְאִתְיַיחֲדוּ דָּא בְּדָא, לְמֶהֱוֵי כֹּלָּא חַד.
649. Therefore, the general rule of the Torah is that of above ZEIR ANPIN, and below, MALCHUT, because this Name YUD HEI VAV HEI is above IN ZEIR ANPIN and the other name ELOHIM is below IN MALCHUT. The one is the secret of the upper world and the other is the secret of the lower world. Therefore, it is written, "To you it was shown, that you might know that Hashem He is the Elohim" This comprehends everything and this is what man must know in this world.
649. וְעַל דָּא, כְּלָלָא דְּאוֹרַיְיתָא אִיהוּ כְּלָלָא דְּעֵילָּא וְתַתָּא, בְּגִין דִּשְׁמָא דָּא לְעֵילָּא, וּשְׁמָא דָּא לְתַתָּא, דָּא רָזָא דְּעָלְמָא עִלָּאָה, וְדָא רָזָא דְּעָלְמָא תַּתָּאָה, וְעַל דָּא כְּתִיב, אַתָּה הָרְאֵתָ לָדַעַת כִּי יְיָ' הוּא הָאֱלֹהִים. דָּא אִיהוּ כְּלָלָא דְּכֹלָּא, וְדָא אִצְטְרִיךְ בַּר נָשׁ לְמִנְדַּע בְּהַאי עָלְמָא.
650. If you ask, Where are the precepts of the Torah in this generality OF "HASHEM HE IS THE ELOHIM?" HE ANSWERS, The one, YUD HEI VAV HEI, is 'remember' and the other, ELOHIM, is 'keep,' and all the precepts of the Torah are included in these, in the secret of 'remember' THAT INCLUDES 248 POSITIVE PRECEPTS, and in the secret 'keep' THAT INCLUDES 365 NEGATIVE PRECEPTS, THAT TOGETHER ARE 613 PRECEPTS OF THE TORAH. And it is all one.
650. וְאִי תֵּימָא, פִּקּוּדֵי אוֹרַיְיתָא אָן אִינּוּן הָכָא בִּכְלָלָא דָּא. אֶלָּא דָּא אִיהוּ זָכוֹר, וְדָא אִיהוּ שָׁמוֹר, וְכָל פִּקּוּדֵי אוֹרַיְיתָא בְּהָנֵי כְּלִילָן, בְּרָזָא דְּזָכוֹר וּבְרָזָא דְּשָׁמוֹר, וְכֹלָּא אִיהוּ חַד.