Kabbalah sobre Deuteronômio 6:26

At that time when he is dry and she is dry, sons cry out below in unification and say, Hear, O Israel (Deut. 6:4).

Beside this there are other commandments which cannot be properly fulfilled without knowledge of Torah and of this wondrous science. These [commandments] are the love and fear of God. They are commandments addressed to us in the Torah. [Concerning] love, it is written, You will love the Lord your God (Deut. 6:5). [Of] fear it is written, You will fear the Lord your God (Deut. 6:13, 10:20). If one does not comprehend the awesome majesty of His divinity, His separation from the rest of the existents, the origin of all that exists from Him as well as the number of degrees which exist until [His] providence reaches this lowly world, how can one fear Him?

Beside this there are other commandments which cannot be properly fulfilled without knowledge of Torah and of this wondrous science. These [commandments] are the love and fear of God. They are commandments addressed to us in the Torah. [Concerning] love, it is written, You will love the Lord your God (Deut. 6:5). [Of] fear it is written, You will fear the Lord your God (Deut. 6:13, 10:20). If one does not comprehend the awesome majesty of His divinity, His separation from the rest of the existents, the origin of all that exists from Him as well as the number of degrees which exist until [His] providence reaches this lowly world, how can one fear Him?

Rather, this is what we learned, that at the time they bound them in order to cast them into fire, each raised his voice and spoke before all the gathered nations, kings and nobles. Hananiah said, "Hashem is with me, I will not fear: what can man do to me? Hashem takes my part with those who help me: therefore I shall gaze upon those who hate me. It is better to take refuge in Hashem..." (Tehilim 118:6-8). Mishael said, "Therefore fear you not, My servant Jacob, says Hashem...For I am with you, says Hashem, to help you, for I will make a full end of all the nations" (Jer. 30:10-11). At that moment, when (the nations and the nobles) heard the name Jacob, they were disgusted and began mockingly to laugh. Azariah commenced to proclaim, "Hear O' Yisrael, Hashem our Elohim; Hashem is One" (Devarim 6:4).

Rabbi Simeon rejoiced and said: “O Lord, I have heard your report and am afraid (Hab. 3:2). There it is proper to be fearful. We [, however,] depend upon love. Thus it is written: You will love your fellow as yourself (Lev. 19:18). You will love the Lord your God (Deut. 6:5, 11:1). And I have loved you, says the Lord (Mal. 1:2).”

And know and believe that all the secret of the unification is YHV"H Elohim, and the mnemonic is "Listen Israel, YHV"H is our Elohim, YHV"H is One" (Deuteronomy 6:4). And therefore you need to understand that in every place that you find YHV"H Elohim that that is a full name, and that all the things that are found in that portion in which YHV"H Elohim is mentioned are done with all the characteristics included in the characteristic of Din and in the characteristic of Rachamim, as you find in the creation of the First Human, and in Adam's judgment and expulsion and in all those issues. And you will fins that they all come through the characteristics of both Din and Rachamim, and all in perfect completeness of Rachamim and Din, all according what is fitting to a truthful judgment. And according to this principle the Torah said: "The Rock, His actions are perfect" (Deuteronomy 32:4) and the explanation of the verse is this: the Rock decrees the judgment with the assumption that He won't carry it out; He does not decree the judgment with cruelty, rather, God's actions are perfect, rather, God took advice before the judgement was decreed with both characteristics of Chesed and Din. And this is "His actions are perfect [tamim]" - because the word "perfect" is the secret of two things, which are almost said as twins [te'omim], rather, in a respectful manner of speaking about those two Higher things the expression is "perfect"; but for below the expression is "twins". And so [the text] says "They shall match [to'amim] below, and terminate alike [tamim] at the top..." (Exodus 26:24) Below - to'amim; Above - tamim. [This is because below they are seen as two things, one and its opposite, [one] as a helper and [the other] as an accuser; but Above all is in one direction, whether it helps or accuses, there is only one intention for both, and there i no hate or love, and no favoritism, rather, it is a true sentence. And so it is said "perfect actions", God takes advice with both Din and Rachamim and then decrees the judgment, and this is the secret of true sentencing. And what is written "all His ways are sentencing" (Deut. 32:4) the explanation is HK"L, to the eye that sees all. And you already know that sentencing includes both Judgment and Mercy, since sentencing corresponds to Yaakov, which is the middle connector that *** between two tents that are Avraham and Yitzchak. Avraham corresponds to Chesed (Lovingkindness); Yitzchak corresponds to Din (Judgment), Yaakov decides between them: "a simple T"M man, sitting in the tents" (Gen. 25:27). And sentencing corresponds to Yaakov, who draws from Lovingkindness from the side of Avraham and from Judgment from the side of Yitzchak, and therefore it says "Sentencing and righteousness You made in Yaakov" (Psalms 99:4). And the prophet said "Chastise me, YHV"H, but with sentencing; not in Your wrath, lest You reduce me to naught." (Jer. 10:24) And the explanation of "chastise me, YHV"H *[ach] but* with sentencing" - what he said *[ach] but* means to split, as to say with the half of the characteristic of sentencing that is Lovingkindness, since sentencing has half of Judgment and half of Lovingkindness. And therefore he said "but with sentencing", and after "not in Your wrath lest You reduce me to nothing." And he revealed the secret to diminish half of the sentencing from the side of anger [af] and therefore the sentencing is dependent in Yaakov, that is the father of the 12 tribes, and knew the difficulties of growing children, when the Holy One of Blessing decrees against them [Yaakov] is the one asking for mercy and tzedakah (justice). And the secret: "And YHV"H of Hosts is exalted by sentencing" and what is written after? "the Holy God is proved holy by justice." (Isaiah 5:16) This is to say when the sentencing is exalted from being at ease with Judgment and turns to the characteristic of God (E"l), which is the secret in "the Holy God is proved holy by justice" - that is to say, when YHV"H Tzeva'ot is raised by sentencing, comes the characteristic of E"l, which is above, and does tzedakah and passes sentencing ' and what is the secret that they said that sentencing includes both Lovingkindness and Judgment? And the text says "Sentencing and righteousness You made in Yaakov" (Psalms 99:4) And the great secret: "Righteousness and sentencing are the base of Your throne" (Psalms 89:15)

Tiferet possesses the Name of twenty-two [letters] which comes out from May the Lord bless you (Num. 6:24). Neẓaḥ has another Name of twenty-two [letters]. Hod has a Name which stems from the verse You will fear the Lord your God (Deut. 6:13, 10:20). Yesod possesses twelve permutations of the four[-letter] Name. Malkhut has the Name Metatron.¹On the angel Metatron, see Scholem, Kabbalah, pp. 377-381. I have explained the meaning of these Names at length in the book Pardes [Rimmonim].

Rabbi Yitzchak, the son of Rabbi Yosi, traveled from Cappadocia to Lod, where he met Rabbi Yehuda. Rabbi Yitzchak asks him, Why are the companions, the sages of the Mishnah, not aroused in this matter of removing the Evil Inclination from the world, except at the time of mating? He replied, Upon your life! The world needs the Evil Inclination as much as it needs rain, because without the Evil Inclination there would not be the joy of study in the world. But it also would not be as corrupted as it was before, which caused sinning. This is the meaning of the verse, "They shall not hurt or destroy in all My holy mountain" (Isaih 11:9). Rabbi Shimon said, "My holy mountain" is the heart," the dwelling place of the Evil Inclination. Rabbi Eliezer said, A good heart is the foundation of the body and soul. For that reason, it is written, "And you shall love Hashem your Elohim with all your heart" (Devarim 6:5), for the heart is the essence of all!

The three names "Hashem our Elohim; Hashem," which appear in the verse: "Hear, O Yisrael" (Devarim 6:4) allude to the three colors, white, red, and green when they are concealed, invisible, and attached to one place. This is the secret of the first union in the upper world that is called one place. And the colors united in the rainbow below which are white, red and green correspond to the three concealed colors of the upper union: Hashem our Elohim Hashem. These colors of the rainbow belong to another union, which is the secret of: "And his Name One," the lower union. It is the secret of the verse: 'Blessed be the Name of the glory of His Kingdom for ever and ever (Heb. baruch shem kevod...),' that we respond after "Hear, O Yisrael," which is the lower union. The upper union indicated by the verse: "Hear, O Yisrael, Hashem our Elohim; Hashem is One" corresponds to the lower union: 'Blessed be the name of the Glory of his Kingdom for ever and ever.' Each verse contains six words.

And in this sense "whether as children or servants". If as children, that it is written regarding them "you are children to Ad-nai your God" (Deut. 14:1). If as servants "since the children of Israel are My servants" (Lev. 25:55). And not the rest of the nations. But those who are obligated and do not deal with Torah and mitzvot, and do not have the yoke of Torah and tefilin and the rest of the commandments, they are servants of the nations of the world, and are made slaves to them. As "we were slaves to Pharaoh in Egypt" (Deuteronomy 6:21).

Come and behold, had Sarah not been taken to Pharaoh, he would not have been plagued. And the result of Pharaoh's plague was another plague, so the Egyptians suffered great plagues (as Israel left Egypt). It is written, "great plagues," in this passage, and, (when Israel left Egypt), it is written, "And Hashem showed signs and wonders, great and sore, upon Egypt" (Devarim 6:22). Because there were ten plagues, (Pharaoh also suffered) ten plagues here. And just as the Holy One, blessed be He, performed miracles and showed His great might during the night, so here as well, the Holy One, blessed be He, performed miracles and mighty deeds at night.

Regarding what was said about "the mother laying on her chicks": Israel chirps to her with several chirps of prayer, and therefore she does not need to come down to them. So what does Israel do? They take the mother, which is the shekhina, and they tie her with the knot of the tefillin. When they arrive at the recitation of the Shema, her children call out with the 60 words of unity which are "Shema Yisrael Adonai Elohenu Adonai Eḥad". They go down to the mother and tie her to us. This is the meaning of "that you call them". This is "answering", as with the festivals.

34 (34) Said the Intellect - Now that we have returned to your hearts the order of HaShem's actions may he be blessed, All of the great actions He has done since placing man upon the earth (Job 20:4), and everything that her promised us to do through the holy prophets, behold that which is clear to us from this with complete clarity - is the might of His singularity may He be blessed. And you will see that all of the other characteristics of his completeness which is without limitation, are not clear to us at all, because we do not have the strength to grasp them. By example, We know that he is wise, but we cannot grasp the ends of his wisdom; we know that he is knowing, but we cannot grasp his knowledge. And therefore the Rabbis may their memory be blessed said (Prayer of Eliyahu, Tikunei Zohar, second introduction), "You are wise, and not with knowable wisdom, you are understanding and not with knowable insight", and since we are unable to understand these characteristics, a forbidding of examination of these emerges for us, for in regard to all like this it says (Chaggigah 13a in the name of Ben Sirah 3:21) "In that which is beyond your comprehension do not seek, in that which is hidden from you do not examine"; and similarly they said (Sefer Yetzira chapter 1), "If your heart runs - return to your place":

35 But His singularity, is just the opposite, it is revealed and clarified focus in complete clarity. And it emerges for us from this that it is not enough that it be clear to us, but that we are obligated to return this knowledge to our hearts, to embed it in our hearts completely settled without any doubt. And this is what we were commanded by Moshe our teacher may he rest in peace from the mouth of The Mighty One (Deuteronomy 4:39), "And you shall know today and return to your hearts that HaShem He is the G-d in the heavens above and on the earth below, there is no other". And the mouth of the One on high himself testifies and informs us that everything that is gathered from all the great occurrences that He overturns in his world, is it not the complete revelation of this - His singularity; as it says (Deuteronomy 32:39) "See now that I, I am He and there is no other G-d with me", and this passage is said after He included all the future revolutions of the globe that are planned to occur in the universe, that include everything in the words of this song of HaAzinu, and like the straightforward meaning of these writings themselves prove, and behold the ending of His vision ends with this language, "See now that I, I am He" etc. And in the words of the prophet Isaiah it is described explicitly (Isaiah 43:10-11), "In order that you know and believe me and understand that I am He, before me no G-d was created and there will be no other after me. I, I am hashed and there is no savior other than me"; and as it is written (Isaiah 44:6), "I am first and I am last and there is no G-d other than me"; and as it says (Isaiah 45:6-7), "In order that you know from the the east and the west that there is nothing other than me, I am HaShem and there is no other. The maker of light and creator of darkness making peace and creating the negative, I am hashed the maker of all of these". And behold, it is written "In order that you know", In order that you know and understand", meaning that He wants us to know with knowledge and understanding. And the purpose of all of the success that He promises to Israel is the explanation of His singularity to the eyes of all. And this matter is mentioned innumerable times in the words of the prophets may they rest in peace, (Isaiah 2:11), "...and haShem will be exalted on that day."; (Zechariah 14:9) "And haShem will be king [on all the earth] haShem will be one and His name will be one"; (Zephania 3:9) "For then I will overturn the peoples to all call in the the name of haShem and to worship him as one accord". And in the end, is this not always our testimony every day (Deuteronomy 6:4) "Hear O' Israel HaShem our G-d HaShem is One":

The inheritance and two crowns in Chochmah, Binah and Da’at of Zeir Anpin
He asks, what is this inheritance that Zeir Anpin receives from Aba and Ima? He answers, it is the bequeathal of his father and mother, which is their Chochmah and Binah. They bequeathed the two crowns concealed within them to this son. They are the two portions of Da’at that unites Aba and Ima. Zeir Anpin receives all three portions of Chochmah, Binah and Da’at from Aba and Ima, as in “one is present in three.” A crown called Chesed was hidden within Da’at from his father’s side; a crown called Gvurah from his mother’s side. They are all placed as crowns on the head of Zeir Anpin and he holds on to them, as they became his Chochmah, Binah and Da’at. When these Aba and Ima shine on him in the form of his inheritance of Chochmah and Binah and the two crowns of Da’at, they are all called the head phylacteries. They are their four passages. The inheritance, which is Chochmah and Binah, consists of “Sanctify to me…” (Shemot 13:1-10) and “And it shall come to pass…” (Ibid. 11-16). The two crowns of Da’at are “Hear, O Israel” (Devarim 6:4-9) and “And it shall come to pass, if you hearken…” (Ibid 11:13-21). The son receives everything, he inherits it all and it spreads within him from Chochmah, Binah and Da’at in the head throughout the body. The son, who is Zeir Anpin, gives to the daughter, who is Malchut, and she is sustained by him. In any case we surmise from here that the son inherits rather than the daughter. The son, not the daughter, inherits from his father and mother; and she is sustained by him as said about the tree that alludes to Zeir Anpin, “and on it was food for all” (Daniel 4:9).