Concerning this it is written: “Thou hast been shown to know”, that is, shown by the angel to the Holy One, in order to know, to understand, to penetrate in this world to the mystery of the Faith, the mystery of the Torah. And he who, having come into this world, does not study the Torah to know Him-better were it for him that he had never been born; since the only aim and object of the Holy One in sending man into this world is that he may know and understand that TETRAGRAMMATON is Elohim.
This is the sum of the whole mystery of the Faith, of the whole Torah, of all that is above and below, of the Written and Oral Torah, all together forming one unity. The essence of the mystery of Faith is to know that this is a complete Name. This knowledge that TETRAGRAMMATON is One with Elohim is indeed the synthesis of the whole Torah, both of the Written and of the Oral, for “Torah” stands for both, the former being symbolic of TETRAGRAMMATON and the latter of Elohim.
This knowledge that TETRAGRAMMATON is One with Elohim is indeed the synthesis of the whole Torah, both of the Written and of the Oral, for “Torah” stands for both, the former being symbolic of TETRAGRAMMATON and the latter of Elohim. The Torah being the mystery of the Holy Name, it is therefore called by two names, one of which is general, and the other particular. The general is complemented by the particular, also the particular by the general, both combining to form one synthesis.
In the Torah we find, therefore, the synthesis of the Above and the Below, for the one Name, TETRAGRAMMATON, is above, while the other, Elohim, is below, one indicating the higher world and the other the lower. And therefore is it written: “Thou hast been shown to know that TETRAGRAMMATON is Elohim.” This is the essence of all things, and it is necessary that man should perceive it in this world.
הֲדָא הוּא דִכְתִיב, (דברים ד׳:ל״ה) אַתָּה הָרְאֵתָ לָדַעַת, אִתְחֲזִיאַת עַל יְדָא דְּהַהוּא מְמָנָא, קָמֵי קוּדְשָׁא בְּרִיךְ הוּא. לָדַעַת לְמִנְדַּע וּלְאִסְתַּכְּלָא בְּהַאי עָלְמָא, בְּרָזָא דִּמְהֵימְנוּתָא, בְּרָזָא דְּאוֹרַיְיתָא. וְכָל מַאן דְּהֲוָה בְּהַאי עָלְמָא, וְלָא אִשְׁתָּדַּל בְּאוֹרַיְיתָא לְמִנְדַּע לֵיהּ, טַב לֵיהּ דְּלָא אִתְבְּרֵי, דְּהָא בְּגִין דָּא אַיְיתֵי לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא לְבַר נָשׁ בְּהַאי עָלְמָא.
Concerning this it is written: “Thou hast been shown to know”, that is, shown by the angel to the Holy One, in order to know, to understand, to penetrate in this world to the mystery of the Faith, the mystery of the Torah. And he who, having come into this world, does not study the Torah to know Him-better were it for him that he had never been born; since the only aim and object of the Holy One in sending man into this world is that he may know and understand that TETRAGRAMMATON is Elohim.
לָדַעַת כִּי יְיָ' הוּא הָאֱלהִים. דָּא אִיהוּ כְּלָלָא דְּכָל רָזָא דִּמְהֵימְנוּתָא, (נ"א כללא) 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' אֱלֹהֵינוּ יְיָ' אֶחָד. דָּא אִיהוּ יִחוּדָא חַד. וּשְׁמוֹ אֶחָד, בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד, הָא יִחוּדָא אַחֲרָא לְמֶהֱוֵי שְׁמֵיהּ חַד. וְרָזָא דָּא (מלכים א יח) יְיָ' הוּא הָאֱלהִים, דָּא כְּתִיב, כַּד אִינּוּן בְּיִחוּדָא חֲדָא.
This is the sum of the whole mystery of the Faith, of the whole Torah, of all that is above and below, of the Written and Oral Torah, all together forming one unity. The essence of the mystery of Faith is to know that this is a complete Name. This knowledge that TETRAGRAMMATON is One with Elohim is indeed the synthesis of the whole Torah, both of the Written and of the Oral, for “Torah” stands for both, the former being symbolic of TETRAGRAMMATON and the latter of Elohim.
וְאִי תֵּימָא, אִי הָכִי, כְּגַוְונָא דִּכְתִּיב, (זכריה י"ד) יְיָ' אֶחָד וּשְׁמוֹ אֶחָד, לָאו אִיהוּ יְיָ' הוּא הָאֱלֹהִים, דְּאִי כְּתִיב (נ"א יי' הוא ושמו אחד) 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.
אֶלָּא כֹּלָּא חַד, דְּכַד מִתְיַיחֲדָּן תְּרֵין שְׁמָהָן אִלֵּין, דָּא בְּיִחוּדָא חַד, וְדָא בְּיִחוּדָא חַד, כְּדֵין תְּרֵין שְׁמָהָן אִלֵּין אִתְעָבִידוּ חַד, וְאִתְכְּלִילוּ דָּא בְּדָא, וַהֲוִי 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.
כְּלָלָא דְּכָל אוֹרַיְיתָא הָכִי אִיהוּ וַדַּאי, דְּהָא אוֹרַיְיתָא אִיהִי תּוֹרָה שֶׁבִּכְתָּב, וְאִיהוּ תּוֹרָה שֶׁבְּעַל פֶּה. תּוֹרָה שֶׁבִּכְתָּב, דָּא אִיהוּ דִּכְתִּיב יְיָ'. תּוֹרָה דְבְּעַל פֶּה, דָּא הוּא דִּכְתִּיב הָאֱלהִים. וּבְגִין דְּאוֹרַיְיתָא אִיהוּ רָזָא דִּשְׁמָא קַדִּישָׁא, אִקְרֵי הָכִי תּוֹרָה שֶׁבִּכְתָב וְתוֹרָה דְבְּעַל פֶּה, דָּא כְּלָל, וְדָא פְּרָט. כְּלָל אִצְטְרִיךְ לִפְרָט, וּפְרָט אִצְטְרִיךְ לִכְּלָל, וְאִתְיַיחֲדוּ דָּא בְּדָא, לְמֶהֱוֵי כֹּלָּא חַד.
This knowledge that TETRAGRAMMATON is One with Elohim is indeed the synthesis of the whole Torah, both of the Written and of the Oral, for “Torah” stands for both, the former being symbolic of TETRAGRAMMATON and the latter of Elohim. The Torah being the mystery of the Holy Name, it is therefore called by two names, one of which is general, and the other particular. The general is complemented by the particular, also the particular by the general, both combining to form one synthesis.
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.
In the Torah we find, therefore, the synthesis of the Above and the Below, for the one Name, TETRAGRAMMATON, is above, while the other, Elohim, is below, one indicating the higher world and the other the lower. And therefore is it written: “Thou hast been shown to know that TETRAGRAMMATON is Elohim.” This is the essence of all things, and it is necessary that man should perceive it in this world.
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.