Chapter One Hundred Forty-Five (פֶּרֶק מֵאָה אַרְבָּעִים וַחֲמִשָּׁה)

The secret of the circuit that we mentioned (סוֹד הַהֶקֵּף שֶׁאָמַרְנוּ), is the secret of the verse (הוּא סוֹד פָּסוּק): “All have turned aside, together they have become corrupt; there is none who does good, not even one” (כֻּלּוֹ סָג יַחְדָּו נֶאֱלָחוּ אֵין עֹשֵׂה טוֹב אֵין גַּם אֶחָד) (Psalms 14:3; Psalms 53:4). Behold (הִנֵּה), the Name El in its filling has the numerical value of one hundred eighty-five (שֵׁם אֵל בְּמִלּוּאוֹ גִּימַטְרִיָּא קפ״ה), which is the letters of Hakaf [circuit] (שֶׁהוּא אוֹתִיּוֹת חקף), which is the aspect of the surrounding breath (שֶׁהוּא בְּחִינַת הֶבֶל הַמַּקִּיף). And every Makif [surrounding light] has its root in Binah (וְכָל מַקִּיף שָׁרְשׁוֹ מִבִּינָה), which is the green line surrounding the entire world (שֶׁהִיא קַו יָרוֹק הַמַּקִּיף אֶת כָּל הָעוֹלָם), the revealed world (עָלְמָא דְאִתְגַּלְיָא), until it becomes a Parokhet [curtain] and a screen between Atzilut and Beri’ah (עַד שֶׁנַּעֲשֶׂה פָּרֹכֶת וּמָסָךְ בֵּין אֲצִילוּת לִבְרִיאָה), and nests within Beri’ah (וּמְקַנֶּנֶת בִּבְרִיאָה), and all the more so in the concealed world (וּמִכָּל שֶׁכֵּן בְּעָלְמָא דְאִתְכַּסְיָא), which it surrounds (שֶׁמַּקֶּפֶת אוֹתוֹ). And this Name El is in Ehyeh (וְהִנֵּה שֵׁם אֵל זֶה הוּא בְּאֶהְיֶ״ה), which is Binah (שֶׁהִיא בִּינָה), for one side of the Aleph of El has the form of a Yod (כִּי צַד [אוֹת] א׳ שֶׁל אֵל צוּרַת יו״ד), whose numerical value is twenty (בְּגִימַטְרִיָּא עֶשְׂרִים), Yod, Vav, Dalet (י׳ ו׳ ד׳), and together with the Aleph itself they total twenty-one (וְעִם הָאָלֶ״ף עַצְמָהּ הֲרֵי כ״א), corresponding to the numerical value of Ehyeh (כְּמִנְיַן אֶהְיֶ״ה). Also within the Name S"G of Binah (גַּם בְּשֵׁם ס״ג שֶׁל הַבִּינָה), there is the Name ייא״י (יֵשׁ בָּהֶם שֵׁם ייא״י), whose numerical value is El (וְהוּא בְּגִימַטְרִיָּא אֵל), and that aforementioned Name S"G (וְשֵׁם ס״ג הַנַּ״ל), and the filling of Hevel [breath] (וּמִלּוּי הֶבֶל), which is thirty-seven (שֶׁהוּא ל״ז), and this is to allude to the breath of the surrounding light of Binah that emerges from there (וְזֶהוּ לִרְמוֹז עַל הֶבֶל אוֹר הַמַּקִּיף שֶׁל בִּינָה הַיּוֹצֵא מִשָּׁם), surrounding the seven lower Sefirot of Ze’ir Anpin (מַקִּיף לְז׳ תַּחְתּוֹנִיּוֹת דְז״א). And these are the secret of the seven breaths that Kohelet mentioned (וְאֵלּוּ הֵם סוֹד ז׳ הֲבָלִים שֶׁאָמַר קֹהֶלֶת), and they emerge from the mouth of Binah (וְהֵם יוֹצְאִים מִפֶּה הַבִּינָה), and therefore they are seven breaths (וְלָכֵן הֵם ז׳ הֲבָלִים), corresponding to the five points of articulation in the mouth of Binah (כְּנֶגֶד חֲמִשָּׁה מוֹצָאוֹת שֶׁבַּפֶּה שֶׁל הַבִּינָה), and they are (וְהֵם): the throat (גָּרוֹן), and the palate (חֵךְ), and the tongue (לָשׁוֹן), and the teeth (שִׁנַּיִם), and the lips (שְׂפָתַיִם). And the five points of articulation correspond to Gedulah, Gevurah, Tiferet, Netzach, and Hod (וְהַחֲמִשָּׁה מוֹצָאוֹת הֵם כְּנֶגֶד גְּדוּלָּה גְּבוּרָה ת״ת נֵצַח הוֹד). In addition there are two inclusive aspects in the Supernal mouth (עוֹד יֵשׁ ב׳ כּוֹלְלִים בְּפֶה עֶלְיוֹן), which include all five points of articulation (אֲשֶׁר כּוֹלְלִים כָּל הַחֲמִשָּׁה מוֹצָאוֹת), and they are Yesod and Malkhut (וְהֵם יְסוֹד וּמַלְכוּת). For Yesod includes the five Gevurot within it (כִּי יְסוֹד כּוֹלֵל ה׳ גְּבוּרוֹת בְּתוֹכוֹ), and Malkhut likewise includes the five Gevurot a second time (וְכֵן הַמַּלְכוּת גַּם כֵּן כּוֹלֶלֶת ה׳ גְּבוּרוֹת פַּעַם שֵׁנִית), for this one, Yesod, is called Kol [all] (כִּי זֶה [הַיְסוֹד] נִקְרָא כֹּל), and that one, Malkhut, is called Kallah [bride] (וְזֹאת [הַמַּלְכוּת] נִקְרֵאת כַּלָּה כַּנּוֹדָע), and both of them go as one (וְתַרְוַיְיהוֹן כַּחֲדָא אָזְלִין), as it is said (שֶׁנֶּאֱמַר): “And the profit of the earth is in all” (וְיִתְרוֹן אֶרֶץ בַּכֹּל הוּא) (Ecclesiastes 5:8). And every Tzaddik (וְכָל צַדִּיק וְצַדִּיק), who does not guard his covenant (שֶׁאֵינוֹ שׁוֹמֵר בְּרִיתוֹ), does not merit to enter the Land of Life (אֵינוֹ זוֹכֶה לִכָּנֵס לְאֶרֶץ הַחַיִּים), which are the seven lands and the seven Heichalot [palaces] of Malkhut (שֶׁהֵם ז׳ אֲרָצוֹת וְז׳ הֵיכָלוֹת דְּמַלְכוּת), and they are the seven breaths mentioned above (וְהֵם ז׳ הֲבָלִים הַנִּזְכָּרִים). And the secret of the matter is (וְסוֹד הַדָּבָר), that the throat, the teeth, and the palate (כִּי גָּרוֹן וְשִׁנַּיִם וְחֵךְ), are Chesed, Gevurah, and Tiferet (הֵם חג״ת), and the lips are Netzach and Hod (וְהַשְּׂפָתַיִם הֵם נֵצַח הוֹד), and the mouth is the two inclusive aspects, namely Yesod and Malkhut, which are Kol [all] and Kallah [bride] (וְהַפֶּה הֵם הַשְּׁנֵי כּוֹלְלִים שֶׁהֵם יְסוֹד וּמַלְכוּת שֶׁהֵם כֹּל וְכַלָּה). And they, the points of articulation (וְגַם הֵם [הַמּוֹצָאוֹת]), are the secret of the verse (סוֹד הַפָּסוּק): “All has become dross” (הַכֹּל סָג) (Psalms 14:3; Psalms 53:4), meaning (פֵּירוּשׁ), that in all five lower aspects (בְּכָל ה׳ תַּחְתּוֹנִיּוֹת), all existence is sustained through Binah (כָּל הַמְּצִיאוּת מִתְקַיֶּמֶת עַל יְדֵי הַבִּינָה), within which is the secret of the Name S"G (שֶׁבָּהּ סוֹד שֵׁם ס״ג). And it says “all” (וְאָמַר הַכֹּל), to include the two inclusive aspects of the mouth and the tongue (לְכַלּוֹל הַשְּׁנֵי כּוֹלְלִים שֶׁל הַפֶּה וְהַלָּשׁוֹן), as mentioned above (כַּנִּזְכָּר), which are Yesod and Malkhut (שֶׁהֵם יְסוֹד וּמַלְכוּת), the secret of Kol [all] and Kallah [bride] (סוֹד כֹּל וְכַלָּה). And they too are sustained from the Name S"G (וְגַם הֵם מִתְקַיְּמִים מִשֵּׁם ס״ג), and all seven lower aspects were strengthened and sustained through the breath of the Name S"G (וְנִתְאַמְּצוּ כָּל הַז׳ תַּחְתּוֹנִיּוֹת וְיִתְקַיְּמוּ בְּהֶבֶל שֵׁם ס״ג), and this is what the verse says (וְזֶהוּ שֶׁאָמַר הַפָּסוּק): “Together they have become corrupt” (יַחְדָּו נֶאֱלָחוּ) (Psalms 14:3; Psalms 53:4), meaning (פֵּירוּשׁ), that when the two are together (כִּי כְּשֶׁהַשְּׁנַיִם בְּיַחַד), all is S"G (הַכֹּל ס״ג). And this is what it says (וְזֶהוּ שֶׁאָמַר): “All has become dross together, there is none who does good” (הַכֹּל סָג יַחְדָּו אֵין עֹשֵׂה טוֹב) (Psalms 14:3; Psalms 53:4), meaning (פֵּירוּשׁ), that when the two inclusive aspects are present (כִּי כְּשֶׁהַשְּׁנַיִם כּוֹלְלִים), namely Yesod and Malkhut, alluded to by the inclusion of the word “all” (שֶׁהֵם יְסוֹד וּמַלְכוּת הַנִּרְמָזִים בְּרִבּוּי מִלַּת הַכֹּל), and when both are together (וְכַאֲשֶׁר שְׁנֵיהֶם בְּיַחַד), all is S"G (הַכֹּל ס״ג), and this is what it says (וְזֶהוּ שֶׁאָמַר): “All has become dross together, there is none who does good” (הַכֹּל סָג יַחְדָּו אֵין עֹשֵׂה טוֹב) (Psalms 14:3; Psalms 53:4).

The meaning is (פֵּירוּשׁ), that through causing the departure of the Supernal Good (שֶׁעַל יְדֵי גָּרַם הִסְתַּלְּקוּת טוֹב הָעֶלְיוֹן), which is the Yesod (שֶׁהוּא הַיְסוֹד), when it does not contain the inclusion of the five (כְּשֶׁאֵין בּוֹ כּוֹלֶלֶת הַחָמֵשׁ), then “there is not even one” (אֵין גַּם אֶחָד) (Psalms 14:3; Psalms 53:4), for Malkhut also becomes nullified from the Yesod, which is called Good (כִּי גַּם הַמַּלְכוּת מִתְבַּטֶּלֶת מֵהַיְסוֹד הַנִּקְרָא טוֹב), or even the one alone, which is Malkhut (אוֹ אֲפִלּוּ אֶחָד לְבַד שֶׁהִיא הַמַּלְכוּת), does not exist (לֹא יֵשׁ), for she too becomes nullified (כִּי גַּם הִיא הַמִּתְבַּטֶּלֶת). And this is the meaning of: “All have turned aside, together they have become corrupt” (וְזֶהוּ אוֹמְרוֹ הַכֹּל סָר יַחְדָּו נֶאֱלָחוּ) (Psalms 14:3; Psalms 53:4), for the ten Chesed and Gevurot (כִּי הָעֶשֶׂר חֲסָדִים וּגְבוּרוֹת), which are included within Yesod and Malkhut as mentioned above (הַנִּכְלָלִים בִּיסוֹד וּמַלְכוּת כַּנִּזְכָּר לְמַעְלָה), all of them come from the Yesod of Binah as is known (כֻּלָּם בָּאִים מִיְסוֹד הַבִּינָה כַּנּוֹדָע).

And behold (וְהִנֵּה), the five Chesed and the five Gevurot mentioned above (ה׳ חֲסָדִים וְה׳ גְּבוּרוֹת הַנִּזְכָּרִים), are five Havayah Names vocalized with Segol (הֵם ה׳ הֲוָיוֹת מְנֻקָּדוֹת סֶגוֹל), and they are Chesed (וְהֵם חֲסָדִים), as it is said (שֶׁנֶּאֱמַר): “And you shall be My treasured possession from among all the peoples” (וִהְיִיתֶם לִי סְגֻלָּה מִכָּל הָעַמִּים) (Exodus 19:5). For Israel draw sustenance from the vocalization of Segol (כִּי יִשְׂרָאֵל הֵם יוֹנְקִים מִנִּקּוּד סֶגוֹל), which is not the case with the nations (מַה שֶּׁאֵין כֵּן הָאֻמּוֹת), concerning whom it is said (שֶׁנֶּאֱמַר עֲלֵיהֶם): “And their right hand is a right hand of falsehood” (וִימִינָם יְמִין שָׁקֶר) (Psalms 144:8), which is the right side of the left, of the Klipah of Yishmael (שֶׁהוּא יָמִין שֶׁל שְׂמֹאל קְלִיפַּת יִשְׁמָעֵאל). And the five Havayah Names of Gevurot are vocalized with the vocalization of Elohim (וְה׳ הֲוָיוֹת גְּבוּרוֹת מְנֻקָּדוֹת בְּנִקּוּד אֱלֹהִים), and behold (וְהִנֵּה), these ten Havayah Names mentioned above (עֶשֶׂר הֲוָיוֹת הַנִּזְכָּרִים), are numerically equivalent to Sar [260] [turned aside] (הֵם בְּגִימַטְרִיָּא סָ״ר), [twenty-six times ten] ([כ״ו פַּעַם י׳]), for the ten Havayah Names are (כִּי הַי׳ הֲוָיוֹת הֵם): numerically equivalent to seven times Hevel [breath] (בְּגִימַטְרִיָּא ז׳ פְּעָמִים הֶבֶל), [seven times thirty-seven] ([ז׳ פַּעַם ל״ז]), together with the kolel [inclusive count] (עִם הַכּוֹלֵל). And the matter is (וְהָעִנְיָן הוּא), that the seven breaths emerging from the Name S"G (כִּי הַז׳ הֲבָלִים הַיּוֹצְאִים מִשֵּׁם ס״ג), are numerically equivalent to Sar [260] [turned aside] (הֵם בְּגִימַטְרִיָּא סָ״ר), as we have explained (כְּדִפְרַשְׁנוּ). Thus (הֲרֵי), the verse “All have turned aside” (הַפָּסוּק הַכֹּל סָר), and the verse “All have become dross” (וּפָסוּק כֻּלּוֹ סָג), are one matter (עִנְיָן אֶחָד הֵם), and one intention belongs to them (וְכַוָּנָה אַחַת לָהֶם).

And the general principle that emerges from this (וּכְלָל הַיּוֹצֵא מִזֶּה), is that the mouth of Arich Anpin (כִּי פּוּם דַּאֲרִיךְ אַנְפִּין), even though it is called “a mouth speaking great things” (אַף עַל פִּי שֶׁנִּקְרָא פּוּם מְמַלֵּל רַבְרְבָן), nevertheless (עִם כָּל זֹאת), no surrounding light emerges from it to the seven lower Sefirot (אֵינוֹ יוֹצֵא מִמֶּנּוּ אוֹר מַקִּיף אֶל הַז׳ תַּחְתּוֹנִיּוֹת), but Binah is “the mother of children” (אֲבָל הַבִּינָה הִיא אֵם הַבָּנִים), having compassion upon them like a mother upon her children (מְרַחֶמֶת עֲלֵיהֶם כְּאֵם עַל בָּנֶיהָ), and gives them a surrounding light, the secret of El (וְנוֹתֶנֶת לָהֶם אוֹר מַקִּיף סוֹד אֵל), to surround them and guard them from the grasp of the Klipot (לְהַקִּיפָם וּלְשָׁמְרָם מֵאֲחִיזַת הַקְּלִיפּוֹת). In the secret of: “As an eagle awakens its nest, hovers over its young, spreads its wings” (בְּסוֹד כְּנֶשֶׁר יָעִיר קִנּוֹ עַל גּוֹזָלָיו יְרַחֵף יִפְרֹשׂ כְּנָפָיו) (Deuteronomy 32:11), and in the secret of: “And the heavens are not pure in His eyes” (וּבְסוֹד וְשָׁמַיִם לֹא זַכּוּ בְּעֵינָיו) (Job 15:15). For the heavens, which are Ze’ir Anpin (כִּי שָׁמַיִם שֶׁהוּא ז״א), are not pure in the eyes of Binah (לֹא זַכּוּ בְּעֵינֵי הַבִּינָה), and she is its mother (וְהִיא אִמּוֹ), and it always appears to her as though it requires further Tikkun [rectification] (וְתָמִיד נִרְאֶה אֵלֶיהָ כְּאִלּוּ הוּא צָרִיךְ תִּיקּוּן יוֹתֵר), and still requires superior protection more than before (וְעוֹדֶנּוּ צָרִיךְ שְׁמִירָה מְעוּלָּה מִבָּרִאשׁוֹנָה), and therefore she bestows upon it the surrounding light mentioned above (וְלָכֵן מַשְׁפַּעַת עָלָיו בְּסוֹד אוֹר מַקִּיף הַנִּזְכָּר), to adorn it and crown it (לְקַשְּׁטוֹ וּלְעַטְּרוֹ).

For all the grasp of the Klipot [husks] is in the feet (כִּי כָּל אֲחִיזָתָם שֶׁל הַקְּלִיפּוֹת הוּא בָּרַגְלַיִם), as it is said (שֶׁנֶּאֱמַר): “I have washed my feet, how shall I soil them?” (רָחַצְתִּי אֶת רַגְלַי אֵיכָכָה אֲטַנְּפֵם) (Song of Songs 5:3), in the secret of the hot water of the eve of Shabbat (בְּסוֹד מַיִם חַמִּין שֶׁל עֶרֶב שַׁבָּת). And it is “the flame of fire” (וְהִיא הַשַּׁלְהוֹבִיתָא דְאֶשָּׁא), which emerges from the feet of Metatron (הַיּוֹצֵאת מֵרַגְלֵי מֶטַטְרוֹ״ן), to separate between the Klipot attached to Klipat Nogah (לְהַבְדִּיל בֵּין הַקְּלִיפּוֹת הַנִּדְבָּקִים עִם קְלִיפַּת נוֹגַהּ), which proceeds inward toward holiness (הַהוֹלֶכֶת אֶל הַקֹּדֶשׁ פְּנִימָה), at the time of adding from the mundane to the holy (בִּזְמַן הוֹסָפַת מִן הַחוֹל אֶל הַקֹּדֶשׁ), in the secret of Shabbaton (בְּסוֹד שַׁבָּתוֹן), for the Vav and the Nun (שֶׁהָוא״ו וְהַנּוּ״ן), are an addition in the Greek language (הִיא תּוֹסֶפֶת בִּלְשׁוֹן יָוָן), which takes hold in Klipat Nogah (הָאוֹחֶזֶת בִּקְלִיפַּת נוֹגַהּ). And this is the meaning of what it says in Zohar Chadash, Parashat Yitro (וְזֶהוּ אוֹמְרוֹ בַּזֹּהַר חָדָשׁ פָּרָשַׁת יִתְרוֹ): “and none approaches the brain as this one” (וְלֵית דְּקָרִיב לְמוֹחָא כְּהַאי), and one who knows the distinction between Ish and Ishon Bat Ayin [the pupil of the eye] (וְהַיּוֹדֵעַ הַחִלּוּק שֶׁבֵּין אִישׁ לְאִישׁוֹן בַּת עַיִן), also knows the distinction between Shabbat and Shabbaton (יוֹדֵעַ גַּם כֵּן הַחִלּוּק שֶׁבֵּין שַׁבָּת לְשַׁבָּתוֹן).

It follows (נִמְצָא), that all the illumination of Arich Anpin (שֶׁכָּל הֶָאָרַת אֲרִיךְ אַנְפִּין), cannot be received by Ze’ir Anpin (אִי אֶפְשָׁר לְז״א לְקַבֵּל), except through Imma (כִּי אִם עַל יְדֵי אִמָּא), who adorns it and guards it (הַמְקַשְּׁטוֹ וּמְשַׁמְּרוֹ), in the secret of surrounding it with her holy Names (בְּסוֹד הַקָּפָתָהּ אוֹתוֹ בִּשְׁמוֹתֶיהָ הַקְּדוֹשִׁים), so that the Klipot may not take hold of it and draw sustenance from it (שֶׁלֹּא יֵאָחֲזוּ וְיִינְקוּ מִמֶּנּוּ הַקְּלִיפּוֹת). As it is said (שֶׁנֶּאֱמַר): “I am Hashem, that is My Name” (אֲנִי י״י הוּא שְׁמִי) (Isaiah 42:8), in the secret of Binah (בְּסוֹד הַבִּינָה), concerning whom it is said (שֶׁנֶּאֱמַר עָלֶיהָ): “and the Levite shall serve, he” (וְעָבַד הַלֵּוִי הוּא) (Numbers 18:23), “and My glory to another” (וּכְבוֹדִי לְאַחֵר) (Isaiah 42:8), namely to El Acher [another god] (שֶׁהוּא אֵל אַחֵר), “I shall not give” (לֹא אֶתֵּן) (Isaiah 42:8). And this is its meaning (וְזֶהוּ [מַשְׁמָעוֹ]), above in Heaven I shall not give as a gift (לְמַעְלָה בַּשָּׁמַיִם לֹא אֶתֵּן בְּמַתָּנָה), the sparks of holiness to that other one (נִיצוֹצֵי הַקְּדֻשָּׁה לְאַחֵר הַלָּזֶה). And on the contrary (וַאֲדַרַבָּה), it has been decreed upon it to return them to holiness (נִגְזַר עָלָיו לְהַחֲזִירָם אֶל הַקְּדֻשָּׁה), and to bring forth what it swallowed from its mouth (וּלְהוֹצִיא בִּלְעוֹ מִפִּיו). And concerning the lower idolatry (וְעַל הָעֲבוֹדָה זָרָה תַּחְתּוֹנִית), which was made through names of sorcery (שֶׁנַּעֲשָׂה בְּשֵׁמוֹת שֶׁל כִּשּׁוּף), such as the idolatry of Yeravam and the Calf (כְּגוֹן עֲבוֹדָה זָרָה שֶׁל יָרָבְעָם וְהָעֵגֶל), of which they would say: “These are your gods, O Israel” (אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל) (Exodus 32:4; I Kings 12:28), and they are the idols (וְהֵם הַפְּסִילִים), even though they utter speech (אַף עַל פִּי שֶׁיֶּהֱגוּ), they do not utter speech through their own throats (לֹא יֶהֱגוּ בִּגְרוֹנָם עַצְמָם), but only through the power of the aforementioned names (כִּי אִם בְּכֹחַ שֵׁמוֹת הַנִּזְכָּרִים). And the image of Nevukhadnetzar proves it (וְצַלְמוֹ שֶׁל נְבוּכַדְנֶצַּר יוֹכִיחַ), for in its mouth was an instrument upon which the Ineffable Name was engraved (שֶׁהָיָה בְּפִיו כְּלִי שֶׁחָקוּק עָלָיו שֵׁם הַמְּפוֹרָשׁ), and Daniel brought forth what it had swallowed from its mouth (וְדָנִיֵּאל הוֹצִיא אֶת בִּלְעוֹ מִפִּיו). And concerning them it is said (וַעֲלֵיהֶם נֶאֱמַר): “And My glory to another I shall not give, nor My praise to idols” (וּכְבוֹדִי לְאַחֵר לֹא אֶתֵּן וּתְהִלָּתִי לַפְּסִילִים) (Isaiah 42:8), for their end proves their beginning (כִּי סוֹפָם מוֹכִיחַ עַל תְּחִלָּתָם), that they possessed no enduring existence (שֶׁלֹּא הָיָה לָהֶם קִיּוּם), and they were swiftly destroyed from the world (וְנִשְׁמְדוּ מְהֵרָה מִן הָעוֹלָם), for impurity continually diminishes and declines (כִּי הַטֻּמְאָה הִיא פּוֹחֵת וְהוֹלֵךְ), whereas holiness continually increases and ascends higher and higher (וְהַקְּדֻשָּׁה הִיא מִתְרַבָּה וְעוֹלָה מַעְלָה מַעְלָה), until the food is separated from the refuse (עַד זְמַן שֶׁיִּתְבָּרֵר אוֹכֶל מִתּוֹךְ הַפְּסֹלֶת). And concerning that time it is said (וְעַל אוֹתוֹ זְמַן נֶאֱמַר): “And Hashem shall be King over all the earth; on that day Hashem shall be One and His Name One” (וְהָיָה י״י לְמֶלֶךְ עַל כָּל הָאָרֶץ בַּיּוֹם הַהוּא יִהְיֶה י״י אֶחָד וּשְׁמוֹ אֶחָד) (Zechariah 14:9).