The term SH e M a’ (hear) is esoterically analysed into SH e M (name) and the letter ‘Ain (= 70), that is, one Name comprising seventy names whilst remaining a unity. “Israel” here signifies “Ancient Israel”, in contrast to “Little Israel”, of whom it is written: “When Israel was a child, then I loved him” (Hos. 11, 1). “Ancient Israel” symbolizes the union of the Shekinah with her Spouse, and in pronouncing that name we have to concentrate our mind on the principle of unity, on the union of the two habitations;
we have to put all our being, all the members of our body, our complete devotion, into that thought so as to rise and attach ourselves to the En-sof (Infinite), and thus achieve the oneness of the upper and the lower worlds.
The same thought is continued in the words, “the Lord is one”, in the recital of which we have to make our thoughts range throughout all the grades up to the Infinite (En-sof) in love and fear.
This is the method of avowing the unity of God practised by Rab Hamnuna the Venerable, who learnt it from his father, who had it from his master, and so on, till it came from the mouth of Elijah. And it is the correct and proper method.
The same Rab Hamnuna further said, that to concentrate the whole idea of unification in the term “one” (ehad) is a still better way; and it is for this reason that we dwell long over the enunciation of the word “one” (ehad), during which we effect the fusion into one of the upper and the lower worlds.
As we have learnt, “one” alludes to above, below, and the four quarters of the universe, these being the supernal Chariot, so that all are embraced in a single unity reaching out to the En-sof (Infinite).
After the recital of “Hear, O Israel…”, we have to recite the section containing mention of the Exodus from Egypt (Num. 15, 37-41), for the reason that the Shekinah was in the Egyptian exile, and as long as She is in exile there is no union between the upper and the lower worlds.
וְרָזָא (ק"ס ע"ב) דִּשְׁמַע, שֵׁם דְּסָלִיק לְע' שְׁמָהָן, וְדָא כְּלָלָא חֲדָא. יִשְׂרָאֵל: יִשְׂרָאֵל סָבָא, בְּגִין דְּאִית (מ"ג ע"א) זוּטָא, דִּכְתִּיב (הושע י״א:א׳) נַעַר יִשְׂרָאֵל וָאֹהֲבֵהוּ. וְדָא אִיהוּ יִשְׂרָאֵל סָבָא, רָזָא חֲדָא בִּכְלָלָא חֲדָא. שְׁמַע יִשְׂרָאֵל, הָכָא אִתְכְּלִילַת אִתְּתָא בְּבַעְלָהּ.
The term SH e M a’ (hear) is esoterically analysed into SH e M (name) and the letter ‘Ain (= 70), that is, one Name comprising seventy names whilst remaining a unity. “Israel” here signifies “Ancient Israel”, in contrast to “Little Israel”, of whom it is written: “When Israel was a child, then I loved him” (Hos. 11, 1). “Ancient Israel” symbolizes the union of the Shekinah with her Spouse, and in pronouncing that name we have to concentrate our mind on the principle of unity, on the union of the two habitations;
וּלְבָתַר דְּאִתְכְּלִילוּ דָּא בְּדָא בִּכְלָלָא חֲדָא, כְּדֵין אִצְטְרִיכוּ לְיַיחֲדָא שַׁיְיפִין, וּלְחַבְרָא תְּרֵין מַשְׁכְּנִין כַּחֲדָא, בְּכֻלְּהוּ שַׁיְיפִין, בִּרְעוּ דְּלִבָּא, לְאִסְתַּלְּקָא בִּדְבֵקוּתָא דְּאֵין סוֹף, לְאִתְדַּבְּקָא כֹּלָּא תַּמָּן, לְמֶהֱוֵי רְעוּתָא חֲדָא עִלָּאֵי וְתַתָּאֵי.
we have to put all our being, all the members of our body, our complete devotion, into that thought so as to rise and attach ourselves to the En-sof (Infinite), and thus achieve the oneness of the upper and the lower worlds.
וְרָזָא דָּא יִהְיֶה, כְּמָה דְאַתְּ אָמֵר (זכריה יד) יִהְיֶה יְיָ' אֶחָד, בְּרָזָא דְּיִהְיֶה. י', לְיַחֲדָא וּלְאִתְדַּבְּקָא בה', דְּאִיהוּ הֵיכָלָא פְּנִימָאָה, לְאֲתָר (נ"א אתר) גְּנִיזוּ דְּהַאי נְקוּדָה עִלָּאָה, דְּאִיהִי י'. וְדָא אִיהוּ רָזָא יְדוָֹ"ד אֱלהֵינוּ. אִלֵּין תְּרֵין אַתְוָון (נ"א שמהן) דְּאִינּוּן יָ"ה.
The words, “the Lord our God” are to reunite all the Members to the place from which they issued, which is the innermost Sanctuary.
וּלְאַכְלְלָא כָּל שַׁיְיפִין בְּהַהוּא אֲתָר דְּנַפְקוּ מִנֵּיהּ, דְּאִיהוּ הֵיכָלָא פְּנִימָאָה, לְאַתְבָא מִלִּין לְאַתְרֵיהוֹן, לְעִקָרָא וִיסוֹדָא וְשָׁרְשָׁא דִּילְהוֹן, עַד הַהוּא אֲתָר דְּשָׁרְשָׁא דִּבְרִית.
The same thought is continued in the words, “the Lord is one”, in the recital of which we have to make our thoughts range throughout all the grades up to the Infinite (En-sof) in love and fear.
וּלְבָתַר אִינּוּן תְּרֵין אַתְוָון אַחֲרָנִין (דאיהו י"ה) לְיַחֲדָא וּלְאִתְדַּבְּקָא י' בְּה'. י' אִיהוּ רָזָא דִּבְרִית קַדִּישָׁא. וְהַאי ה' אִיהוּ הֵיכָלָא, אֲתָר גְּנִיזוּ דְהַאי רָזָא דִּבְרִית קַדִּישָׁא דְּאִיהוּ י'. וְאַף עַל גַּב דְּאוֹקִימְנָא דְּאִיהוּ ו' תִּנְיָינָא. אֲבָל י', רָזָא דִּילֵיהּ לְיַחֲדָא לוֹן כַּחֲדָא.
אֶחָד, לְיַחֲדָא מִתַּמָּן וּלְעֵילָּא, כֹּלָּא כַּחֲדָא, וּלְסַלְּקָא רְעוּתָא לְאִתְקַשְּׁרָא כֹּלָּא (מתתא לעילא) בְּקִשּׁוּרָא חַד. לְסַלְּקָא רְעוּתֵיהּ בִּדְחִילוּ וּרְחִימוּ לְעֵילָּא לְעֵילָּא עַד אֵין סוֹף וְלָא יִשְׁתְּבַק רְעוּתָא מִכָּל אִינּוּן דַּרְגִּין וְשַׁיְיפִין, אֶלָּא בְּכֻלְּהוּ יִסְתְּלַק רְעוּתֵיהּ לְאַדְבְּקָא לוֹן, וּלְמֶהֱוֵי כֹּלָּא קִשּׁוּרָא חֲדָא בְּאֵין סוֹף.
This is the method of avowing the unity of God practised by Rab Hamnuna the Venerable, who learnt it from his father, who had it from his master, and so on, till it came from the mouth of Elijah. And it is the correct and proper method.
וְדָא הוּא יִחוּדָא דְּרַב הַמְנוּנָא סָבָא, דְּאוֹלִיף מֵאָבוֹי, וַאֲבוֹי מֵרַבֵּיהּ, עַד פּוּמָא דְּאֵלִיָּהוּ, וְשַׁפִּיר אִיהוּ, וְיִחוּדָא בְּתִקּוּנָא. וְאַף עַל גַּב דְּאֲנָן אוֹקִימְנָא לְהַאי בְּכַמָּה רָזִין, כֻּלְּהוּ רָזִין סַלְּקִין לְחַד. אֲבָל רָזָא דָּא אַשְׁכַּחְנָא בְּסִפְרֵיהּ, וְשַׁפִּיר אִיהוּ, וְיִחוּדָא בְּתִקּוּנָא. וְהָא אֲנָן בְּיִחוּדָא דְּרָזָא אַחֲרָא אִתְּעַרְנָא מִלִּין, וְאִיהוּ שַׁפִּיר, וְיִחוּדָא כַּדְקָא חֲזֵי וְהָכִי הוּא. אֲבָל יִחוּדָא דָּא, יִחוּדָא בְּתִקּוּנָא, וְדָא אִיהוּ יִחוּדָא דְּרַב הַמְנוּנָא סָבָא.
The same Rab Hamnuna further said, that to concentrate the whole idea of unification in the term “one” (ehad) is a still better way; and it is for this reason that we dwell long over the enunciation of the word “one” (ehad), during which we effect the fusion into one of the upper and the lower worlds.
וְתוּ הֲוָה אָמַר, מַאן דִּרְעוּתֵיהּ לְאַכְלְלָא כָּל רָזִין דְּיִחוּדָא בְּמִלָּה דְּאֶחָד שַׁפִּיר טְפֵי. וּלְהָכִי אֲנָן מַאֲרִיכִין בְּאֶחָד, לְסַלְּקָא רְעוּתֵיהּ מֵעֵילָּא לְתַתָּא, וּמִתַּתָּא לְעֵילָּא, לְמֶהוֵי כֹּלָּא חַד. אֲבָל בְּרָזָא דָּא יִהְיֶ"ה, סִימָנָא (בעלמא) אִיהוּ לְהַאי.
As we have learnt, “one” alludes to above, below, and the four quarters of the universe, these being the supernal Chariot, so that all are embraced in a single unity reaching out to the En-sof (Infinite).
וְהָא דְּתָנֵינָן אֶחָד (למהוי ד') רָזָא עֵילָּא וְתַתָּא, וְאַרְבַּע סִטְרִין דְּעָלְמָא, הָכִי אִיהוּ. לְיַחֲדָא עֵילָּא וְתַתָּא כְּמָה דְּאִתְּמַר (ס"א ולארבע) וְאַרְבַּע סִטְרִין דְּעָלְמָא, אִלֵּין אִינּוּן רָזָא רְתִיכָא עִלָּאָה, לְאִתְכַּלְּלָא כֹּלָּא כַּחֲדָא, בְּקִשְׁרָא חֲדָא, בְּיִחוּדָא חֲדָא עַד אֵין סוֹף, כְּמָה דְּאוֹקִימְנָא.
After the recital of “Hear, O Israel…”, we have to recite the section containing mention of the Exodus from Egypt (Num. 15, 37-41), for the reason that the Shekinah was in the Egyptian exile, and as long as She is in exile there is no union between the upper and the lower worlds.