R. Hiya and R. Jose were walking together. Said R. Jose: ‘Let us now think on spiritual matters and talk on the words of the Torah.’ He thereupon began by pointing out that three passages are introduced by the words, Hear, O Israel. “Hear O Israel, the Lord our God, the Lord is One” (Deut. 6, 4); “Hear, O Israel, this day thou hast become a people to the Lord thy God” (Ibid. 27, 9); and “Hear, O Israel, thou art to pass the Jordan this day” (Ibid. 60, 1). ‘Why’, he said, ‘did Moses commence in each of these cases with the word “hear”? In the first, indeed, the word seems appropriate, but what is its point in the other two cases?
The truth is that in all three passages it is meant to teach a special lesson. This is obvious in the case of the first, where the word “hear” indicates the unity in the supernal Wisdom of what is above and what is below. The word Shema‘ consists of shem (name) and ‘am (seventy), indicating the combination of this Name and the other seventy from whence it derives blessing. At the recitation of the Shema’, therefore, one must concentrate attention on this union of all the Divine names.
For these seventy Names constitute the mystery of the supernal Chariot from whence that Name receives blessing and in which it is contained. Then comes the word Israel, referring, as we have learnt, to “Ancient Israel” (Tifereth), so that this emanation may also be included. So “Hear, O Israel,” signifies the union of the Spouse with her Husband (i.e. Malkuth with Tifereth), so that all is in all, and all is one.
As to the “hear” in the other two passages, it also has a special significance, though not so profound as in the first. “Hear, O Israel, this day thou hast become (nihyeta) a people”. Why is not the usual form of the verb, hayita, used?
To indicate that the Israelites are called “people” when their hearts are broken in order that they may worship the Lord, the word nihyeta having the same significance as in the verse, “And I Daniel was ended (nikyeti, i.e. fainted) and was sick… afterwards I rose up and did the King’s business” (Dan. 8, 27). Similarly, David said: “Hear me, my brethren and my people” (I Chron. 28, 2), meaning, “If ye serve me of your own free will, ye are my brethren; but if not, ye are my people (i.e. subjects), to have your own will broken in order to serve me.”
The third passage is also on a lower plane. Neither of these two has the same significance as that which expresses the Unity and the acceptance by Israel of the yoke of the Kingdom of Heaven throughout all spheres, since, at the time of the recitation of the Shema, a man has to be prepared to proclaim the unity of the Divine Name and to accept the yoke of the Kingdom of Heaven.
On the head of him who thus recites the Shema, to accept the yoke of the Kingdom of Heaven, the Shekinah rests-a witness to testify of him before the Holy King that twice daily does he declare the Unity of the Name, and thus, consciously, unite the Above and the Below. Therefore is the letter ‘ain of the Shema written large, and also the daleth, of the ehad (one), which, when put together, make the word ‘ed (witness): a witness before the Holy King. The mystery contained in the words, “The Lord our God, the Lord”, the mystery of the Unity in three aspects (lit. “in three sides”), has often been referred to by the Holy Lamp (R. Simeon), and we are not permitted to enlarge upon what he has said.
However, certain it is, that upon the head of the man who unifies it is that he who concentrates his mind on, and deeply penetrates into, the Torah, sustains the world; for, as the Holy One looked into the Torah and created the world, so man looks into the Torah and keeps the world alive. Hence the Torah is the cause of the world’s creation, and also the power that maintains its existence. Therefore blessed is he who is devoted to the Torah, for he is the preserver of the world. ‘When the Holy One resolved to create man, there appeared before His Mind potential man, in form and condition as he was to be in this world; and not he alone, but all human beings, before they enter this world, stand before Him in the same way, in that treasure-house of souls where, the Name of the Holy One above and below, the Shekinah descends to rest, and to bless him with seven blessings, and to proclaim concerning him: “Thou art my servant, Israel, in whom I am glorified” (Isa. 49, 3).’
רַבִּי חִיָּיא וְרַבִּי יוֹסִי הֲווֹ אַזְלֵי בְּאָרְחָא, עַד דַּהֲווֹ אַזְלֵי אָמַר רִבִּי יוֹסִי, נִפְתַּח בְּעִידּוּנִין, (נ"א בעירין ובעידנין) וְנֵימָא מִלֵּי דְּאוֹרַיְיתָא. פָּתַח רִבִּי יוֹסִי בְּמִלֵּי דִּקְרִיאַת שְׁמַע וְאָמַר, כְּתִיב (דברים ו׳:ד׳) שְׁמַע יִשְׂרָאֵל יְיָ' אֱלהֵינוּ יְיָ' אֶחָד. וּכְתִיב (דברים כ״ז:ט׳) שְׁמַע יִשְׂרָאֵל הַיּוֹם הַזֶּה נִהְיִיִתָ לְעָם. וּכְתִיב (דברים ט׳:א׳) שְׁמַע יִשְׂרָאֵל אַתָּה עוֹבֵר הַיּוֹם אֶת הַיַּרְדֵּן. כָּל הָנִי שְׁמַע שְׁמַע דְּקָאָמַר מֹשֶׁה אֲמַאי. דְּהָא שְׁמַע יִשְׂרָאֵל דְּיִחוּדָא יֵאוֹת. (דהאי לדרשא קאתי) הָנֵי אַחֲרָנִין אֲמַאי.
R. Hiya and R. Jose were walking together. Said R. Jose: ‘Let us now think on spiritual matters and talk on the words of the Torah.’ He thereupon began by pointing out that three passages are introduced by the words, Hear, O Israel. “Hear O Israel, the Lord our God, the Lord is One” (Deut. 6, 4); “Hear, O Israel, this day thou hast become a people to the Lord thy God” (Ibid. 27, 9); and “Hear, O Israel, thou art to pass the Jordan this day” (Ibid. 60, 1). ‘Why’, he said, ‘did Moses commence in each of these cases with the word “hear”? In the first, indeed, the word seems appropriate, but what is its point in the other two cases?
אֶלָּא כֻּלְּהוּ לִדְּרָשָׁא קָאֲתוּ, שְׁמַע יִשְׂרָאֵל דְּיִחוּדָא וַדַּאי הַאי לִדְּרָשָׁא קָא אַתְיָא, וְהָכָא רָמִיז וְאִתְחַזֵּי יִחוּדָא דְּחָכְמְתָא עִלָּאָה. שְׁמַע, ע' מֵאַתְוָון רַבְרְבָן אִיהִי, אֲמַאי. אֶלָּא רֶמֶז קָא רָמִיז בִּכְלָלָא חֲדָא, לְאַכְלְלָא עֵילָּא וְתַתָּא כַּחֲדָא בְּיִחוּדָא חֲדָא, (רט"ז ע"א) שְׁמַע: שֵׁם ע'. הָכָא אִתְכְּלִיל הַאי שֵׁם בְּאִינּוּן ע' (ק"ח ע"א) שְׁמָהָן עִלָּאִין, לְאַכְלְלָא לוֹן, דְּהָא שֵׁם אִתְבָּרְכָא מִנַּיְיהוּ, וְאִתְכְּלִיל בְּהוּ. וְאִצְטְרִיךְ לְאַכְלְלָא לוֹן כַּחֲדָא בְּיִחוּדָא חַד, וּלְשַׁוָּאָה רְעוּתֵיהּ בְּהוּ.
The truth is that in all three passages it is meant to teach a special lesson. This is obvious in the case of the first, where the word “hear” indicates the unity in the supernal Wisdom of what is above and what is below. The word Shema‘ consists of shem (name) and ‘am (seventy), indicating the combination of this Name and the other seventy from whence it derives blessing. At the recitation of the Shema’, therefore, one must concentrate attention on this union of all the Divine names.
דְּהָא וַדַּאי ע' שְׁמָהָן אִינּוּן בְּרָזָא דִּרְתִּיכָא עִלָּאָה, וּמֵהַאי רְתִיכָא עִלָּאָה, אִתְבָּרְכָא הַאי שֵׁם, וְאִתְכְּלִיל בְּגַוַויְיהוּ, וּלְבָתַר יִשְׂרָאֵל בִּכְלָל. אֲבָל הָא תָּנֵינָן, דָּא יִשְׂרָאֵל סָבָא, לְמֶהֱוֵי יִשְׂרָאֵל בִּכְלָלָא חֲדָא, הַהוּא אֲתָר דְּבֵקוּתָא דְּכֹלָּא. וְעַל דָּא שְׁמַע יִשְׂרָאֵל, הַשְׁתָּא אִתְדָּבָקַת אִתְּתָא בְּבַעְלָהּ, וַהֲוֵי כֹּלָּא בִּכְלָלָא חֲדָא, וְדָא שְׁמַע יִשְׂרָאֵל דְּיִחוּדָא. (ישראל) לְבָתַר קָא מְיַחֵד תְּלַת סִטְרִין, יְיָ' אֱלהֵינוּ יְיָ' אֶחָד, לְמֶהֱוֵי כֹּלָּא חַד.
For these seventy Names constitute the mystery of the supernal Chariot from whence that Name receives blessing and in which it is contained. Then comes the word Israel, referring, as we have learnt, to “Ancient Israel” (Tifereth), so that this emanation may also be included. So “Hear, O Israel,” signifies the union of the Spouse with her Husband (i.e. Malkuth with Tifereth), so that all is in all, and all is one.
שְׁמַע יִשְׂרָאֵל דְּכֻלְּהוּ שְׁאַר, לָאו אִינּוּן כְּהַאי גַּוְונָא, אֲבָל כֻּלְּהוּ אַחֲרָנִין לִדְּרָשָׁא קָאֲתוּ, וְכֻלְּהוּ בְּאֲתָר אַחֲרָא אִתְדָּבָקוּ, שְׁמַע יִשְׂרָאֵל אַתָּה עֹבֵר הַיּוֹם. שְׁמַע יִשְׂרָאֵל הַיּוֹם הַזֶּה נִהְיֵיתָ לְעָם. וְכֻלְּהוּ בְּדַרְגָּא תַּתָּאָה אִתְדָּבָקוּ.
As to the “hear” in the other two passages, it also has a special significance, though not so profound as in the first. “Hear, O Israel, this day thou hast become (nihyeta) a people”. Why is not the usual form of the verb, hayita, used?
שְׁמַע יִשְׂרָאֵל הַיּוֹם הַזֶּה נִהְיֵיתָ לְעָם, שְׁמַע יִשְׂרָאֵל יֵאוֹת. הַיּוֹם הַזֶּה נִהְיֵיתָ לְעָם מַהוּ. הָיִיתָ מִבָּעֵי לֵיהּ, מַאי נִהְיֵיתָ. אֶלָּא בְּכָל אֲתָר עָם, כַּד אִתְבָּרוּ לִבַּיְיהוּ לְפֻלְחָנָא, כְּמָה דְאַתְּ אָמֵר (דניאל ח׳:כ״ז) נִהְיֵיתִי וְנֶחלֵתִי. וְדָא הוּא דִּכְתִּיב, (דברי הימים א כ״ח:ב׳) שְׁמָעוּנִי אַחַי וְעַמִּי. אִי אַחַי, לָמָּה עַמִּי, וְאִי עַמִּי, לָמָּה אַחַי. אֶלָּא אָמַר דָּוִד, אִי בִּרְעוּתָא אַתּוּן אַחַי, וְאִי לָאו אַתּוּן עַמִּי, לְתַּבְרָא לִבַּיְיכוּ לְפוּלְחָנִי. כַּךְ הַיּוֹם הַזֶּה נִהְיֵיתָ לְעַם, תָּבַרְתְּ לִבְּךָ לְפֻלְחָנָא דְּקוּדְשָׁא בְּרִיךְ הוּא.
To indicate that the Israelites are called “people” when their hearts are broken in order that they may worship the Lord, the word nihyeta having the same significance as in the verse, “And I Daniel was ended (nikyeti, i.e. fainted) and was sick… afterwards I rose up and did the King’s business” (Dan. 8, 27). Similarly, David said: “Hear me, my brethren and my people” (I Chron. 28, 2), meaning, “If ye serve me of your own free will, ye are my brethren; but if not, ye are my people (i.e. subjects), to have your own will broken in order to serve me.”
שְׁמַע יִשְׂרָאֵל אַתָּה עוֹבֵר הַיּוֹם אֶת הַיַּרְדֵּן, כֹּלָּא בְּדַרְגָּא תַּתָּאָה, אִיהוּ, וְשָׁמַע יִשְׂרָאֵל דְּיִחוּדָא הוּא דַּרְגָּא עִלָּאָה. מַה בֵּין הַאי לְהַאי. אֶלָּא הַהוּא שְׁמַע יִשְׂרָאֵל דְּיִחוּדָא, לָא הֲוֵי בְּכֻלְּהוּ כְּהַאי גַּוְונָא, דְּהָא אִיהוּ הֲוֵי רָזָא דְּעֵילָּא וְתַתָּא. (כדקא יאות) (נ"א ובכל אתר רזא לקבל וכו') וְאִיהוּ רָזָא לְקַבְּלָא עָלַיְיהוּ עוֹל מַלְכוּת שָׁמַיִם, בְּכָל סִטְרָא, בְּגִין דְּיִצְטְרִיךְ לֵיהּ לְבַר נָשׁ, לְמֶהֱוֵי זַמִּין (בההוא שמא) בְּהַהִיא שַׁעֲתָא, לְיַחֲדָא שְׁמָא דְּקוּדְשָׁא בְּרִיךְ הוּא, וּלְקַבְּלָא עָלֵיהּ עוֹל מַלְכוּת שָׁמַיִם.
The third passage is also on a lower plane. Neither of these two has the same significance as that which expresses the Unity and the acceptance by Israel of the yoke of the Kingdom of Heaven throughout all spheres, since, at the time of the recitation of the Shema, a man has to be prepared to proclaim the unity of the Divine Name and to accept the yoke of the Kingdom of Heaven.
וּבְשַׁעֲתָא דְּאָתֵי בַּר נָשׁ לְקַבְּלָא עָלֵיהּ עוֹל מַלְכוּת שָׁמַיִם, כְּדֵין שְׁכִינְתָּא אַתְיָא וְשַׁרְיָא עַל רֵישֵׁיהּ, וְקָאִים עָלֵיהּ כְּסָהִיד, לְסָהֲדָא סַהֲדוּתָא קָמֵי מַלְכָּא קַדִּישָׁא, דְּהַאי אִיהוּ דְּקָא מְיַחָד שְׁמֵיהּ תְּרֵי זִמְנִי בְּיוֹמָא, וּשְׁמֵיהּ אִתְּיֵיחַד עֵילָּא וְתַתָּא כְּדְקָא יֵאוֹת. וְעַל דָּא ע' מִשְׁמַע יִשְׂרָאֵל מֵאַתְוָון רַבְרְבָן, וְד' נָמֵי מֵאַתְוָון רַבְרְבָן, לְמֶהֱוֵי עֵד קָמֵי מַלְכָּא קַדִּישָׁא. וְהָא אוּקְמוּהָ, יְדוָֹ"ד אֱלֹהֵינוּ יְדוָֹ"ד, וְדָא הוּא רָזָא דְּיִחוּדָא בִּתְלַת סִטְרִין, כְּמָה דְּאוֹקְמֵיהּ בּוּצִינָא קַדִּישָׁא, וְאִתְּעַר בֵּיהּ בְּכַמָּה דּוּכְתֵּי, וְלֵית לָן רְשׁוּ לְאַתְעֲרָא בֵּיהּ יַתִּיר.
On the head of him who thus recites the Shema, to accept the yoke of the Kingdom of Heaven, the Shekinah rests-a witness to testify of him before the Holy King that twice daily does he declare the Unity of the Name, and thus, consciously, unite the Above and the Below. Therefore is the letter ‘ain of the Shema written large, and also the daleth, of the ehad (one), which, when put together, make the word ‘ed (witness): a witness before the Holy King. The mystery contained in the words, “The Lord our God, the Lord”, the mystery of the Unity in three aspects (lit. “in three sides”), has often been referred to by the Holy Lamp (R. Simeon), and we are not permitted to enlarge upon what he has said.
וַדַּאי הַאי בַּר נָשׁ, דְּקָא מְיַחֵד שְׁמָא דְּקוּדְשָׁא בְּרִיךְ הוּא עֵילָּא וְתַתָּא כְּדְקָא יֵאוֹת, שְׁכִינְתָּא אַתְיָא וְשַׁרְיָא עַל רֵישֵׁיהּ, וּמְבָרֵךְ לֵיהּ בְּשֶׁבַע בִּרְכָּאן, וְקָרֵי עָלֵיהּ, (ישעיהו מ״ט:ג׳) וַיֹּאמֶר לִי עַבְדִי אָתָּה יִשְׂרָאֵל אֲשֶׁר בְּךָ אֶתְפָּאָר.
However, certain it is, that upon the head of the man who unifies it is that he who concentrates his mind on, and deeply penetrates into, the Torah, sustains the world; for, as the Holy One looked into the Torah and created the world, so man looks into the Torah and keeps the world alive. Hence the Torah is the cause of the world’s creation, and also the power that maintains its existence. Therefore blessed is he who is devoted to the Torah, for he is the preserver of the world. ‘When the Holy One resolved to create man, there appeared before His Mind potential man, in form and condition as he was to be in this world; and not he alone, but all human beings, before they enter this world, stand before Him in the same way, in that treasure-house of souls where, the Name of the Holy One above and below, the Shekinah descends to rest, and to bless him with seven blessings, and to proclaim concerning him: “Thou art my servant, Israel, in whom I am glorified” (Isa. 49, 3).’