יחיינו מיומים ביום השלישי יקימנו וגו׳ (בהושע סימן…

The maamar opens with Hosea 6:2, a prophecy of Israel’s revival: “He will revive us after two days; on the third day He will raise us up, and we shall live before Him.” The Alter Rebbe reads the “two days” as the two days of Rosh HaShanah, which were kept even in the era when the new month was fixed by witnesses who sighted the new moon. A Kehot note explains that this does not mean every year, but that even then there were years when Rosh HaShanah was two days; the Jerusalem Talmud (Eruvin 3:9) calls the two days an enactment of the early prophets.

“The third day,” coming after the two days of Rosh HaShanah, is Yom Kippur. On Rosh HaShanah all the worlds ascend to their source, and on the first day this ascent takes place in their inner dimension. A Kehot note draws the conclusion that the two days are one matter, the ascent of the worlds, with two particulars within it.

On the second day the ascent takes place in the outer dimension, as the Arizal’s teachings in Pri Etz Chaim explain. To clarify what “inner” means, the Alter Rebbe turns to Song of Songs 4:9, where G‑d says to Israel, “You have captured my heart”: the Congregation of Israel, the collective source of all Jewish souls, is the innermost point of G‑d’s “heart.”

Speaking of G‑d’s “heart” does not mean He has a body. The Torah describes G‑d “in the language of human beings,” an expression of the Talmud (Berakhot 31b) that the Rambam applies to every bodily image of G‑d in Scripture (Laws of the Foundations of the Torah 1:9).

The example is Ezekiel’s vision of “a likeness like the appearance of a man” seated upon the throne: Scripture itself pictures the Divine in the form of a human figure, so it can speak of a “heart.” For this the Alter Rebbe refers to the Mikdash Melech, a commentary on the Zohar, and to his own explanation of “You have captured my heart” in Likkutei Torah on Shir HaShirim.

As the heart is the center of a person’s life, so Israel is the center of creation. The Midrash (Bereishis Rabbah 1:4) teaches that Israel “arose in [G‑d’s] thought” before the world was made, so Israel is the core of the creation of all beings, above and below; this is what is called the “middle point.”

The Alter Rebbe’s parenthetical gloss refers to the discourse for Shemini Atzeres, which takes up the esrog, “the fruit of the hadar tree”; the Talmud (Sukkah 35a) reads hadar as the fruit “that dwells” on its tree. On the “middle point” the gloss cites the Zohar on Sh’lach, which says that G‑d made the world like one body, with the limbs arranged around the heart and “the heart dwelling in the middle” of the whole body.

The Zohar continues that the heart of the world is the place called the Holy of Holies. The Zohar in Vayechi likewise calls the foundation stone of the Temple “the middle point” of the world, the point on which the Holy of Holies stands; the gloss adds a passage in Parshas Noach.

A further reference: the discourse in Torah Ohr on “Remember what Amalek did to you” (Deuteronomy 25:17), which discusses “You have captured my heart” up to its explanation of “a land … flowing with milk and honey.”

More sources on the “point”: the Zohar on Vayakhel, which describes the six weekdays as united in “one holy point”; Reishis Chochmah, a classic work of Kabbalistic ethics, in chapter 2 of its Gate of Holiness; and the commentary of the Ramaz (Rabbi Moshe Zacuto) on the Zohar, Tetzaveh.

The Ramaz’s discussion of the point is in a different context. Against Israel, the inner heart, the Alter Rebbe sets the angels, who are the outer dimension and are likened to the body’s inner organs, as in the verses “My innards stir for him” (Jeremiah 31:20) and “All my inward parts, [bless] His holy Name” (Psalms 103:1). They are called by these names because they serve as vessels through which G‑dly life-force flows, as the organs carry the body’s life without being its heart.

After a reference to his explanation of “And there was a voice from above the firmament” (Ezekiel 1:25), the Alter Rebbe turns to man, who has both levels, inner and outer, within his own heart. The proof is the commandment “And you shall love … with all your heart” (Deuteronomy 6:5), where “your heart” is spelled levavcha, with a doubled letter beis.

Had the verse meant a single heart it would have said libcha; the doubled letter shows two hearts. The outer heart is the natural love for G‑d found in every Jew, which shows itself even in the wicked, for, as the Sages said, “the wicked are full of regrets” (cited in Tanya, chapter 11).

Their regret comes from this nature: every Jew is drawn to G‑d by nature and longs to cleave to Him. But this love belongs to the outer dimension of the heart; it is an inborn trait, not yet the person’s innermost self.

Because this love is only outer and natural, hindrances can stand in its way. Real teshuvah comes from the inner heart, “from the depth of the heart,” and is called the higher teshuvah; because every Jew has this inner point, Isaiah (60:21) can say, “Your people are all righteous.”

The Alter Rebbe points to his explanation of Song of Songs 8:1, “Would that you were as a brother to me,” which uses the verse “The righteous one will flourish like a date palm” (Psalms 92:13). The Talmud (Sukkah 45b) explains the comparison: just as the date palm has only one heart, so Israel has only one heart, directed to their Father in heaven.

The Talmud (Pesachim 56a) relates that Yaakov’s sons, at his deathbed, declared, “Just as in your heart there is only One, so in our heart there is only One.” A “chariot” is something wholly given over to its rider: the tribes were a chariot for the Shechinah, G‑d’s presence as it dwells below, in relation to Yaakov, while Yaakov himself was a chariot for the Holy One, blessed be He; the Midrash (Bereishis Rabbah 47:6) says, “The Patriarchs are the chariot.”

A bracketed gloss lists more sources on the date palm: the discourse on “Remember” about Amalek; the explanation on “These are the journeys” in Likkutei Torah, Masei, which speaks of Jericho, “the city of date palms” (Deuteronomy 34:3), as the tzaddik whose heart holds one desire, for G‑d alone; and the Midrash Rabbah and Zohar on “The righteous one will flourish like a date palm.”

After the last Zohar references, the Alter Rebbe suggests that the same “one heart” explains a Midrash on Song of Songs 5:2. G‑d calls Israel tamasi, “my perfect one,” and Rabbi Yannai reads it te’omasi, “my twin,” adding, “as it were, I am not greater than she, nor is she greater than I.”

More references: the end of the discourse on “There are sixty … One is she” (Song of Songs 6:8–9), which cites the Arizal’s Zohar HaRakia, a commentary on the Zohar; the entry “Tamar” in Erchei HaKinuyim, the dictionary of Kabbalistic terms in Rabbi Moshe Cordovero’s Pardes; and Sefer Hadras Melech, section 11.

Now the Alter Rebbe returns to Song of Songs 4:9: “You have captured my heart with one of your eyes.” The two “eyes” are the two levels of the heart described above, outer and inner; G‑d’s heart is captured by the “one,” the singular level, the inner one.

Reaching this inner point of the heart is the work of all the Ten Days of Teshuvah, from Rosh HaShanah to Yom Kippur, so that the bond between Israel and G‑d becomes “face to face.” The phrase “to be one with One” comes from the Zohar (2:135a), describing a union in which the one below is joined to the One above.

So the end of the verse, “on the third day,” Yom Kippur, “He will raise us up, and we shall live before Him,” is read precisely: lefanav, “before Him,” contains panim, “face,” the inner level reached face to face. The Alter Rebbe closes with references to his discourse explaining Yom Kippur and to the one on “Return, O Israel” (Hosea 14:2).

Section 2 develops the inner point of the heart through Psalms 145:15, “The eyes of all look hopefully to You.” The Alter Rebbe reads “all” (kol, כל) as Knesses Yisrael, the Community of Israel, who is called kallah (כלה), the “bride” of “You have captured my heart, my sister, [my] bride”; she bears that name when she is at that inner level.

When a blemish takes this inner level away, Israel is called only kol, the same word without its final letter hei. The text refers to the discourse on “The eyes of all” in Likkutei Torah, Parshas Matos.

The blemish meant here is a blemish of the covenant, which in the language of Chassidus and Kabbalah means a sin against sexual purity, damaging the covenant of circumcision. The proof is Avraham: in connection with his circumcision the letter hei was added to his name, and Avram became Avraham (Genesis 17:5), so the hei is bound up with the covenant.

The Name Havayah contains two letters hei, called in Kabbalah the higher hei and the lower hei. The hei given to Avraham is the higher one, the inner dimension of the lower hei and so the inner dimension of the heart, and its root is very high, as the discourses on “And you shall draw water” (Isaiah 12:3) and “The matter of Lech Lecha” explain.

The higher hei is rooted in the Supernal Will, which stands above Chochmah (wisdom); this, the Alter Rebbe says, is what the inner dimension of the heart is: a will deeper than any reason. The parenthesis closes with a reference to the discourse on “And it shall be on that day, a great shofar will be sounded” (Isaiah 27:13).

Because the hei of the inner heart departs when the covenant is blemished, the heart becomes “like stone” and stopped up, so that the person cannot open it to serve G‑d at all. Tanya, chapter 29, cited in a Kehot note, uses almost the same words for the “dullness of the heart” that keeps a person from opening his heart in prayer.

The Alter Rebbe finds the same idea in Deuteronomy 30:12, “It is not in heaven, that you should say, ‘Who will go up for us to heaven?’”: the initial letters of Mi Yaaleh Lanu Hashamaymah spell milah, circumcision. The verse’s assurance that the Torah “is not in heaven” means that G‑dliness is drawn down close to a person.

That nearness holds only when the covenant is intact; when it is blemished, G‑dliness withdraws upward, and then one truly must ask, “Who will go up for us to heaven?” The final letters of the same four words spell the Name Havayah, as the Baal HaTurim also notes.

The allusion teaches that by guarding the covenant one draws the Name Havayah all the way down, “to the end of all levels.” The references are to the Torah Ohr discourse on “On that very day Avraham was circumcised” (Genesis 17:26) and to the Zohar (1:59b), which says that whoever guards this covenant is called a tzaddik, as Yosef was.

The same holds for two other “covenants”: the covenant of the heart, of which the Torah says, “Circumcise the foreskin of your heart” (Deuteronomy 10:16), and the covenant of the tongue, which is blemished by falsehood. The Talmud (Sanhedrin 103a) counts “the band of liars” among those who do not receive the face of the Shechinah, and the breath of a lie is called “the breath of falsehood.”

Even true words blemish the covenant of the tongue when they are used to disparage another. The Sages’ saying that the serpent, the spies and Doeg “spoke the truth and were banished from the world” shows this: each reported something true in order to cause harm; a Kehot note finds a similar list in Midrash Maaseh Torah and the Kol Bo.

The Alter Rebbe explains why speech matters so much: the Hebrew word for speech, dibbur, also means leading, as in “He leads (yadber) peoples under us” (Psalms 47:4). So “And Havayah spoke to Moshe” means that G‑d drew His will and wisdom down into the world, as the halachah does, which the Sages read into “the ways (halichos) of the world” (Habakkuk 3:6).

False or disparaging speech does the opposite. Its breath (hevel) is “vanity and re’us ruach” (Ecclesiastes 1:14), which the Zohar (2:59a) reads as “a breaking of the spirit”: such speech breaks and cuts off the power and life-force of the spirit of G‑d that flows to the speaker.

Because the channel of his speech is broken, even the Torah he studies afterwards is not called “the word of Havayah.” The Talmud (Shabbat 138b) identifies “the word of Havayah” with halachah, G‑d’s will drawn into “the ways of the world.”

Torah study should be G‑d’s own words placed in a person’s mouth, “And I have put My words in your mouth” (Isaiah 51:16), but this person’s study is not called speech at all. The Talmud (Sanhedrin 103a) derives from the two verses quoted here, “Evil shall not dwell with You” (Psalms 5:5) and “One who speaks falsehoods shall not be established before My eyes” (Psalms 101:7), that tale-bearers and liars do not receive the face of the Shechinah. The Sages also said that one who speaks evil of others is as though he denied the Essence (Arakhin 15b).

The Alter Rebbe reads “the Essence” as G‑d Himself, the Essence and Root of all worlds: by cutting off G‑d’s flow, such speech acts as though G‑d were not the source of everything. It also draws upon the speaker the “foreskin of the heart,” the covering that hides the covenant and the heart’s inner point.

Section 3 offers the remedy for a heart that has closed. It continues Psalms 145:15, “And You give them their food in its time”: the “food” is G‑d’s arousal of people’s hearts from above.

“In its time” means the hour that every person has, as the Mishnah says, “There is no person who does not have his hour” (Avos 4:3). That hour is prayer, which the Talmud (Shabbos 10a) calls chayei sha’ah, “the life of the hour,” in contrast to Torah study, which is “eternal life.”

The Alter Rebbe connects sha’ah, “hour,” with vayisha, “and He turned,” in “And He turned to Hevel and to his offering” (Genesis 4:4). Prayer is thus the moment of turning: every person has the power to turn his will around to its very opposite, from the world toward G‑d.

The text refers to two other explanations: on “How beautiful are your steps” (Song of Songs 7:2), and on “I will greatly rejoice” (Isaiah 61:10), where “garments of salvation” (yesha) shares the letters of this root.

Yet the awe and love that G‑d arouses from above do not come by themselves: first one must ask for mercy upon the person. The reference is to the end of the discourse “And Moshe called” in Likkutei Torah, Parshas Tavo.

This is why the verse first says, “The eyes of all look hopefully to You.” Here “eyes” are a level above the heart that watches over it, the faculty that oversees what the heart feels.

The comparison is to the discourse on “For the thing is very near to you” (Deuteronomy 30:14), which explains that choice comes before love. “Look hopefully to You” means arousing abundant mercy (rachamim rabbim), a great flow of divine compassion.

Mercy is aroused when a person contemplates how his soul was drawn from a very high place, the inner point of the heart of which G‑d says, “You have captured my heart,” and “has come down wondrously” (Lamentations 1:9), to the lowest depths. Such a fall calls for the greatest compassion; the text refers to the discourse on “He has not beheld iniquity in Yaakov” (Numbers 23:21).

Psalms 145:14, “Havayah supports all who fall, and straightens all who are bent over,” describes the states that need this mercy. After a reference to the discourse on “For the mountains may move” (Isaiah 54:10), the Alter Rebbe begins to explain what “bent over” means.

The Torah’s way of earning a living is “the labor of your hands” (Psalms 128:2) and “the sweat of your brow” (Genesis 3:19): physical effort alone, without giving it the heart and without burdening the mind with worldly concerns.

One who throws his whole mind and intellect into worldly affairs drags his Chochmah, Binah and Daas, his powers of thought, far down into them. He is like a person whose head is bent down, one of “those who are bent over” in the verse.

From there he can fall further, until doubts touch his faith, which is called “feet,” as in “You have set my feet in a broad place” (Psalms 31:9): faith is what a person stands on. Even then he still has feet, because Jews are by nature “believers, the children of believers” (Shabbos 97a), so his faith is shaken but not lost.

That is why the verse calls such a person only “fallen”: one who has fallen still has feet on which to stand again. The text’s gloss refers to the Zohar on Vayishlach, which contrasts Moshe, who stood on his feet when he received prophecy, with the other prophets, who fell on their faces.

All of these, the bent and the fallen, “Havayah supports,” but only when “the eyes of all look hopefully to You,” arousing mercy from below. Then comes “And You give them their food”: the Thirteen Attributes of Mercy are drawn down, which the Zohar (2:146b) calls “the thirteen rivers of pure balsam.”

Like a river that flows from a high place and spreads out below, the Thirteen Attributes flow down from a very high level until they reach the lowest. They are called “pure waters” because they wash away sins, as David prayed, “Wash me thoroughly from my iniquity” (Psalms 51:4).

A river flows from a spring, and the spring of these attributes is “the source of living waters,” “the deep well of all”: the Infinite Light itself, the most hidden of all. The text refers to a discourse in Likkutei Torah, Parshas Tavo.

This is how the Tikkunei Zohar reads “You open Your hand” (Psalms 145:16): not yadecha, “Your hand,” but yudecha, “Your yuds.” The yud, the smallest letter, a mere point, stands for this source that is too deep to grasp, and “opening the yuds” means that the hidden source is opened.

That is why the source is named after the letter yud; for more on the yud the text refers to the discourse on “See, I set before you” (Deuteronomy 11:26). Once it is opened, “You satisfy every living thing [with] will,” reading the verse’s word ratzon as “will.”

Wherever there is any life at all, even the smallest spark, G‑d satisfies it and draws into it a new will. This will is the “pure waters” that wash away sin.

These waters come from “the Will of all wills,” the highest source of will, and this is the meaning of “He will revive us”: like “You open Your hand,” it gives life to “every living thing.” When the hidden yud spreads into the revealed hei, Israel goes from kol, “all,” back to kallah, the “bride,” restoring the hei lost in section 2; the gloss also refers to the discourse “And I will betroth you to Me” on “My heart and my flesh sing out” (Psalms 84:3).

The “opening of the yuds” can also mean that the yud, the letter of concealment, shines openly like a hei, the letter of revelation. The Alter Rebbe compares this to his explanation of “This day I have begotten you” (Psalms 2:7) in the Shemini Atzeres discourse.

So too with “a spring shall come forth from the House of Havayah” (Joel 4:18): the hidden spring “comes forth.” Such an opening comes only from a drawing down from the very highest levels, as explained on “Or let him take hold of My strength, he may make peace with Me” (Isaiah 27:5) in Likkutei Torah, Matos.

The Alter Rebbe suggests that this is hinted in “I am my beloved’s and my beloved is mine” (Song of Songs 6:3): its initial letters spell Elul and its final letters are four yuds, so the month before Rosh HaShanah is the time when the yuds are opened. Then a person can return from the inner point, the depth of the heart.

This is the “will” of the verse: the heart’s own desire, its inner point, longing to belong to G‑d alone, with the single heart of the date palm. “As water reflects the face” (Proverbs 27:19), it answers the will given from above, with readiness for actual self-sacrifice.

So too “From the depths I have called You, Havayah” (Psalms 130:1): “depths” is plural, meaning two depths. The first is the source of the Life of all life, “the deep well of all,” from which the Thirteen Attributes flow.

The second is the depth of a person’s own heart, its inner point, “You have captured my heart,” so that the bond becomes face to face. The text refers to the explanation of “And you shall draw water with joy from the springs” (Isaiah 12:3), where the plural “springs” likewise implies two.

Section 4 explains the third day. The abundant mercy described above is drawn from above, beyond anything a person can reach through an arousal from below; this is “on the third day He will raise us up, and we shall live before Him,” before His “face,” the inner level described in section 1.

In a parenthetical gloss the Alter Rebbe suggests that the “two days” are the two modes of G‑d’s light: the light that encompasses all worlds (sovev) and the light that fills all worlds (memalei). He refers to his explanation of Proverbs 8:30, “And I was with Him as a nursling … delights, day by day.”

These two lights shine on the two days of Rosh HaShanah. The “third day” is far higher, above even the encompassing light, and it shines on Yom Kippur, which the Torah calls “Shabbos Shabbason” (Leviticus 16:31); the Alter Rebbe refers to his discourse on “I am my beloved’s” and to the prayer “Bring us back in complete teshuvah before You.”

This highest level is “we shall live before Him.” The explanation of “After Havayah your G‑d shall you walk” (Deuteronomy 13:5), on the threefold “holy, holy, holy” (Isaiah 6:3), shows why there is a third, higher level; the gloss then turns to the Idra Zuta of the Zohar.

The Idra Zuta teaches that there are “three heads,” one within and above the other. The Alter Rebbe suggests that two of them are the two days of Rosh HaShanah, each called rosh, “head,” and the highest is Yom Kippur, which Ezekiel 40:1 also calls “Rosh HaShanah,” since it falls “at the head of the year, on the tenth of the month.”

Sefer Chassidim (§258) and Tosafos on Nedarim (23b) both prove from Ezekiel that Yom Kippur is called Rosh HaShanah. The Alter Rebbe then refers to the discourse on “How goodly,” which describes three levels of teshuvah, the first being to “turn away from evil.”

The second level is to “do good,” and the third is the study of Torah; they correspond to the three levels of the soul, nefesh, ruach and neshamah. Etz Chaim (Sha’ar Arich Anpin, chapter 4) likewise calls the three “heads” of Arich Anpin the levels of nefesh, ruach and neshamah, which ties these three back to the three heads and the three days.

The pattern of “the third day” appears at the Giving of the Torah, which came “on the third day” (Exodus 19:16). Yom Kippur also belongs to the “third day,” and on it the second Tablets were given, as the Talmud says (Bava Basra 121a).

The Midrash on “On the third day Avraham lifted up his eyes” (Genesis 22:4) opens with this very verse, “He will revive us after two days; on the third day He will raise us up,” and lists other “third days”; a Kehot note cites Or HaTorah that the Midrash reads it as the resurrection of the dead. The text also points to the Midrash on Esther at “And the king said to her, ‘What is with you, Esther?’”

“We shall live before Him” can also be understood through the explanation of Isaiah 66:22, “For as the new heavens and the new earth … are standing before Me,” where “standing” means standing always. In that explanation the new heavens already exist now, though hidden.

The Ramaz, in his commentary on the Zohar, Tisa, speaks of illuminating the inner dimension, and the reader is sent there for his reading of “Rise, virgin of Israel” (Amos 5:2). In the same way “He will raise us up” is to be understood as a rising that reaches the inner dimension.

More references: the explanation on “My dove” (Song of Songs 2), on “Arise, go forth” and “Let me see your countenance,” and the Zohar (1:237b) on Yaakov’s blessing to Yehudah, “Who will raise him up?” The Zohar reads mi, “who,” as a name, as in “Who will heal you?” (Lamentations 2:13).

Mi, “Who,” is the higher world, a level that cannot be defined, so “Who will raise him up” means a raising that comes from that highest level. After a reference to the explanation of “Ado-nai, who will stand?” (Psalms 130:3), the Alter Rebbe concludes that this is how “on the third day He will raise us up” comes about.

It comes about through the next verse in Hosea (6:3): “We shall know, we shall pursue to know Havayah; His going forth is as sure as the dawn, and He will come to us like the rain.” The Talmud uses this verse in Berachos (6b), on running to the synagogue, and in Taanis (4a).

The verse is also discussed in the Midrash on Tavo and on “Set me as a seal” (Song of Songs 8:6), and in the Zohar on Vayikra and on Naso. The Zohar on Sh’lach opens with Job 38:12, “Have you made the dawn know its place?”

More on the dawn: the Zohar on “Who is she that looks forth like the dawn” (Song of Songs 6:10) at the opening of Terumah, with the Ramaz’s commentary, and the Zohar on Emor, where Yaakov’s verse is “Then shall your light break forth like the dawn” (Isaiah 58:8). The text then refers to a further discourse.

After naming the discourse on “who gladdens the groom,” the Alter Rebbe explains the image of the dawn. Before sunrise the sun is still below the earth, yet its light breaks through and shines; the body of the earth stands between the sun and us.

In the same way, the physicality of the body stands between a person and the light of G‑d’s face, drawn from the Infinite Light. Recognizing this barrier is what arouses abundant mercy.

A person must take to heart how far he is from the light of G‑d’s countenance, as though a darkening cloud or a dividing screen stood between them. This awareness of distance is what moves him to ask for mercy.

Then, as Jeremiah says, “From afar Havayah appeared”: from the very sense of distance G‑d is revealed, and “He will come to us like the rain,” the “pure waters” of mercy. The Alter Rebbe refers to the discourse on “Listen, O heavens,” on “My teaching shall drop as the rain” (Deuteronomy 32:1–2).

But the Talmud (Taanis 4a) says that the Community of Israel asked improperly when it said, “He will come to us like the rain,” since rain is sometimes wanted and sometimes not. G‑d answered properly, “I will be like the dew to Israel” (Hosea 14:6), for dew is always wanted.

Why is dew the proper request? Because there is room to arouse abundant mercy even where no dividing screen stands between us and G‑d, and this mercy is called “dew.”

The text refers to the discourse on “And He fed you the manna” (Deuteronomy 8:3) in Parshas Eikev. Dew falls without clouds, but only at night, when the sun’s light has withdrawn, and something similar is true above.

Psalms 84:12 says, “For a sun and a shield is Havayah Elokim”: as a shield guards against the full force of the sun, the Name Elokim conceals and screens the light of the Name Havayah.

The gloss refers to the Torah Ohr discourse on “And you shall command” (Exodus 27:20), on the lamp lit “outside the curtain.” Because Elokim conceals Havayah, even the higher worlds are distant from the light of Havayah’s face, so compassion applies to them too, though they have no body to screen them.

This concealment is the “night,” when the light of the sun has withdrawn, and it is answered by dew, mercy that comes without clouds. The text refers to its explanation of G‑d as the One “who has compassion on the creatures.”

Two more references close the gloss: the discourse on the census in Bamidbar, on “by their families, by their fathers’ houses,” and the explanation of “I sleep,” on “my head is filled with dew, my locks with the drops of the night” (Song of Songs 5:2), where dew and night appear together.

The maamar ends with Deuteronomy 30:6, “And Havayah your G‑d (Elokecha) will circumcise your heart”: the two Names, Havayah and Elokim, together remove the covering from the doubled heart (levav). Then the two hearts become “one heart,” wholly given to G‑d, as in section 1.