We may now understand the name Elokim which is the aspect of the divisions of the combinations of letters of thought. Elokim is the aspect of Gevurah (Concealment and restraint), as in the verse, “For a sun and a shield is Y-H-V-H Elokim”. In other words, the name Elokim conceals the name Y-H-V-H, which is the aspect of revelation, like the sun. According to Kaballah, the one hundred and twenty combinations of the name Elokim are the source of creation. It is therefore the name Elokim which represents the divisions and combinations of letters, thus concealing the holistic revelation of the name Y-H-V-H and bringing about the revelation of particulars. As explained above, the five Gevurot, the division of the letters, and the name Elokim, are all like “The protrusions of the seal”. They bring particulars into a state of revelation from the holistic thought of Chochmah, as explained above. In other words, this is the power to restrain the holistic thought, leaving particulars of it in a revealed state, similar to the protrusions of a seal.
Now, as explained before, all these matters exist on different levels. This principle includes the name Elokim. The uppermost aspect of Elokim is in the essential thought of the essence of the Infinite Light. This name Elokim is the aspect of the Tzimtzum and concealment of the Ohr Ein Sof (The Infinite Light), leaving revealed only that which is necessary for creation, as explained before. Furthermore, as explained before, the entire purpose of the “lessening” of the light is for the purpose of revelation, and the entire light as it existed before Tzimtzum is contained within the Reshimu. It is specifically the name Elokim (The power of restraint) as it exists in the essence, which brings forth this particular line of creation, from the holistic “whole” of the Infinite Light.
From this we understand the meaning of the first verse of the Shema prayer, “Hear oh Israel, Y-H-V-H Elokeinu, Y-H-V-H is one!” In other words, they are literally one and the same. As explained above, the essence of the Infinite Light before the Tzimtzum is an absolute singularity, and therefore these two powers are totally one and the same. This is not just in a way of a “unity of parts”, but rather in a way of an absolute essential singularity.
The aspect of Elokim also exists on the level of the Primal Thought, after Tzimtzum. Here it conceals the holistic “whole” of the Primal Thought and desire, but brings forth particular revelations. The name Elokim also exists on the level of “Thought of Adam Kadmon”. Once again, it conceals the whole, but brings forth particulars. Following this is the aspect of Elokim of Atik and Arich etc. This continues until the aspect of Elokim of the five Gevurot of the divisions of letters in Binah and Leah etc.
(We now gained insight into how to fulfill the commandment to “contemplate” G-d’s unity while reciting this verse. One contemplates how everything that exists, whether it is the highest level of the highest world or the finest detail of the lowest world, is absolutely bound up and sublimated within the ultimate unity and singularity of G-d, which is its source.)
