ציטירנדיקער פּירוש אויף ישעיהו 52:6

לא נודעתי להם. Wir finden freilich den Namen ה׳ bereits in der Geschichte und im Munde der Väter. Allein es ist hier durchaus nicht von einer bloßen Kenntnis des Namens die Rede. דעת שם ד׳ ist ein viel Tieferes, das in seiner Vollendung vielleicht erst am Ende aller geschichtlichen Erfahrung unser Erbteil wird. So Jesaias 52, 6 von dieser letzten Ge'ula: לכן ידע עמי שמי. Es heißt überhaupt: Verstehen, welche Gotteswaltung dieser Name bedeutet. Ein Verständnis, das vollständig erst aus der Erfahrung aller Zeiten reift, und die Väter standen erst am Anfang der Zeiten! ושמי ד׳ לא נודעתי להם, wie: נודע ד׳ משפט עשה Ps. 9, 17: als derjenige, dessen Name ד׳ ist, bin ich ihnen nicht zur Erkenntnis geworden.

A Kabbalistic approach: You are aware that all the commandments are divine and reflect something parallel to conditions which exist in the celestial regions. The same applies to the commandments known as חקים. They are called thus as they reflect matters engraved, חקוק, in the celestial regions. The legislation of meat and milk is an example of this. Just as each of these components by itself is permissible and only mixing them is prohibited, so the Torah had to be especially stringent in its prohibition against mixing two perfectly permissible items with one another. Were this not so we would find it difficult to understand that joining two permitted substances and making one out of them is so harmful to the condition of G’d’s universe. It is like a lesson not to confuse the kind of holiness which exists in the celestial regions with the sanctity which exists, or is the aim of the Torah to establish, in our terrestrial world. Even when optimum conditions of sanctity exist in our part of the universe, this does not mean that these two types of holiness can be part of the same “brew,” can be mixed as if they were all the same. As long as there is a יצר הרע, an evil force at work in our world, G’d and His name are not one and the same. These two kinds of holiness are still apart and do not mix. It is our task to strive in this world to bring about a merging of these two kinds of holiness. When our sages (Masechet Gan Eden) said that in the future G’d will reveal to us the meaning of the legislation in His Torah including the reason for the prohibition of mixing milk and meat, what they meant was that although these commandments have been given to us to fulfill in this terrestrial world, the condition of this world is not such that it is appropriate to reveal to us the mystical dimension of this legislation as long as this world is infested with the יצר הרע. If G’d were to reveal this information to us in our present state of spiritual/intellectual imperfection it might sow doubt in our minds rather than an additional resolve to observe the commandment meticulously. We might, G’d forbid, conclude that there are two competing divine powers which control the universe. In the future, after the power of the evil urge will have been broken, and when there is no fear that we would therefore misunderstand the reasons for this legislation, G’d will reveal it to us. This will be the period when the deserving dead will be resurrected. Only then will the concept of והיה ביום ההוא יהיה ה’ אחד ושמו אחד, “on that day the Lord and His name will be one and the same, they i.e. the two levels of sanctity will merge.” In fact, at that time the prohibition of mixing meat and milk will become redundant. This explains why the angels who visited Avraham could eat butter and meat at the same time as it appears from Genesis 18,8 that Avraham served it both simultaneously. Seeing that the angels do not have an evil urge (Shabbat 89) this restriction does not apply to them. Once the evil urge will have been abolished there will therefore be no need for this commandment. This is what prompted our sages (Yuma 67) to say in explaining Leviticus 19,19 את חקותי תשמורו, “you shall observe My statutes,” as meaning: “I have engraved them and you have no right to investigate their meaning or criticize them as any such criticism would undermine this terrestrial universe in which the evil urge is still rampant.” This is why in a similar verse in Leviticus 18,4 the verse concludes with the “justification: “I am the Lord.”
The plain meaning of the verse in Zecharyah 14,9: “on that day the Lord will be One and His name will be One,” is a reference to mankind worshipping. The message is that from that day onwards all of mankind will serve only the Lord, there will no longer be any competing religions. The word אחד means that at that time we will pronounce the tetragrammaton as we read it not by substituting the letters א-ד-נ-י because we are not worthy to utter the word י-ה-ו-ה (compare Pesachim 50).

THE ETERNAL BLESS THEE, AND KEEP THEE. By way of the Truth, [the mystic teachings of the Cabala], the meaning thereof is because “the blessing” comes from on High [downward], and the meaning of shmirah [“keeping” — and He ‘keep’ thee] is that you should “keep” it, like Remember [the Sabbath-day],¹¹⁵Exodus 20:8. See Ramban there. and ‘Shamor’ (Keep) the Sabbath-day.¹¹⁶Deuteronomy 5:12. Furthermore, the Great Name will make His countenance that watches over you shine [upon you].¹¹⁷Verse 25. And so did the Rabbis say in the Sifre:¹¹⁸Sifre Naso 41. “Rabbi Nathan says: [The Eternal make His countenance shine upon thee.] This is a reference to the light of the Divine Presence.” And He be gracious unto thee, that you may find favor in His sight, similar to that which the Rabbis have said [that when G-d completed the creation of the world He said]: “My world! My world! Would that you will find favor in My sight all the time [as at this moment]!”¹¹⁹Bereshith Rabbah 9:4. “That is to say: ‘I wish that man would not spoil the celestial spheres through which his blessings descend after I endowed him with freedom of action’” (Beiur Ha’lvush to Ricanti, quoting the language of Ramban). Furthermore, the Eternal lift up His countenance to the heavens above and give thee peace¹²⁰Verse 26. — all in your house. And so the Rabbis said in the Sifre:¹²¹Sifre Naso 42. “[And He give thee peace.] Rabbi Nathan said: This is a reference to the peace of the kingdom of David.” So shall they put My Great Name upon the children of Israel, and I will bless them,¹²²Verse 27. for it is I that speaketh, behold, here I am,¹²³Isaiah 52:6. and peace.¹²⁴Ricanti in quoting the language of Ramban does not mention “and peace.” In the commentary of Ma’or V’shamesh, however, it is explained as meaning: “with the consent of peace.”