Daf 14a (דַּף י״ד ע״א)

The third section is the secret of unification: “Shema Yisrael” (פַּרְשְׁתָא תְּלִיתָאָה רָזָא דְיִחוּדָא דִּשְׁמַע יִשְׂרָאֵל) (Deuteronomy 6). This is the Vav which includes all (דָּא וָא״ו דְּכָלִיל כֹּלָּא), and in it is the unification of all (וּבֵיהּ יִחוּדָא דְכֹלָּא). And in it all are united, and it takes all (וּבֵיהּ אִתְיַיחֲדָן וְהוּא נָטִיל כֹּלָּא).

The fourth section: “And it shall be, if you will hearken” (פַּרְשְׁתָא רְבִיעָאָה וְהָיָה אִם שָׁמוֹעַ) (Deuteronomy 11). This is the inclusion of the two sides, in which Knesset Yisrael, the Gevurah below, is united (כְּלִילוּ דִּתְרֵין סִטְרִין דְּאִתְאַחֲדַת בְּהוּ כְּנֶסֶת יִשְׂרָאֵל גְּבוּרָה דִּלְתַתָּא). And this is the final Hei which takes them and is included from them (וְדָא ה בַּתְרָאָה דְּנָטְלָא לוֹן וְאִתְכְּלִילַת מִנְּהוֹן). And the Tefillin are truly the letters of the Holy Name (וּתְפִלִּין אַתְוָון דִּשְׁמָא קַדִּישָׁא אִנּוּן מַמָּשׁ). And because of this: “Your head upon you is like Carmel”—these are the head-Tefillin p1-20(וְעַל דָּא רֹאשֵׁךְ עָלַיִךְ כַּכַּרְמֶל אִלֵּין תְּפִלִּין דְּרֵישָׁא). And: “The hair of your head like purple”—this is the arm-Tefillah, which is poor compared to the supernal, yet it has completeness like the supernal (וְדַלַּת רֹאשֵׁךְ הַהִיא תְּפִלָּה שֶׁל יַד דְּאִיהִי מִסְכְּנָא לְגַבֵּי עֵילָא אוּף הָכִי שְׁלִימוּ אִית לָהּ כְּגַוְונָא דִּלְעֵילָא) (Song of Songs 7). “King bound with the channels”—He is bound and held in those compartments to be united in that Holy Name as is fitting (מֶלֶךְ אָסוּר בָּרְהָטִים קָשִׁיר אִיהוּ וְאָחִיד בְּאִנּוּן בָּתֵּי לְאִתְאַחֲדָא בְּהַהוּא שְׁמָא קַדִּישָׁא כְּדְקָא יְאוּת). And for this reason, whoever is repaired in them is in the Tzelem of Elohim (וְעַל דָּא מָאן דְּאִתְתַּקַּן בְּהוּ אִיהוּ הֲוִי בְּצֶלֶם אֱלֹהִים). As Elohim is united in the Holy Name, so too he is united in the Holy Name as is fitting (מָה אֱלֹהִים אִתְיַחֲדָא בֵּיהּ שְׁמָא קַדִּישָׁא, אַף הוּא אִתְיַחַד בֵּיהּ שְׁמָא קַדִּישָׁא כְּדְקָא יְאוּת). “Male and female He created them”—the head-Tefillin and the arm-Tefillah, and all is one (זָכָר וּנְקֵבָה בָּרָא אוֹתָם. תְּפִלִּין דְּרֵישָׁא וּתְפִלָּה שֶׁל יַד וְכֹלָא חָד).

The eleventh commandment is the tithing of the land (פִּקּוּדָא חַדְסַר לְעַשְׂרָא מַעַשְׂרָא דְאַרְעָא). Here there are two commandments (הָכָא אִית תְּרֵין פִּקּוּדִין). One for the tithe of the land (חַד לְעַשְׂרָא מַעַשְׂרָא דְאַרְעָא), and one for the firstfruits of the fruits of the tree (וְחַד בִּכּוּרֵי דְּפֵירֵי אִילָנָא). As it is written: “Behold I have given you every herb yielding seed which is upon the face of all the earth” (דִּכְתִיב הִנֵּה נָתַתִּי לָכֶם אֶת כָּל עֵשֶׂב זוֹרֵעַ זֶרַע אֲשֶׁר עַל פְּנֵי כָל הָאָרֶץ) (Bereshit 1). It is written here: “Behold I have given” (כְּתִיב הָכָא הִנֵּה נָתַתִּי). And it is written there: “And to the sons of Levi, behold I have given all the tithe in Yisrael” (וּכְתִיב הָתָם וְלִבְנֵי לֵוִי הִנֵּה נָתַתִּי אֶת כָּל מַעֲשֵׂר בְּיִשְׂרָאֵל) (Numbers 18). And it is written: “And all the tithe of the land, of the seed of the land, of the fruit of the tree, is Hashem’s” (וּכְתִיב וְכָל מַעֲשַׂר הָאָרֶץ מִזֶּרַע הָאָרֶץ מִפְּרִי הָעֵץ לַה׳ הוּא) (Leviticus 27).

The twelfth commandment is to bring the firstfruits of the tree (פִּקּוּדָא תְּרֵיסַר לְאַיְיתָאָה בִּכּוּרֵי דְּאִילָנָא). As it is written: “And every tree in which is the fruit of a tree yielding seed” (דִּכְתִיב וְאֶת כָּל הָעֵץ אֲשֶׁר בּוֹ פְּרִי עֵץ זוֹרֵעַ זָרַע) (Bereshit 1). Everything that I have shown you, to you it is forbidden to eat (כָּל מָאן דְּאִתְחַזֵּי לִי, לְכוֹן אֲסִירָא לְמֵיכַל). I permit them and give to you all His tithes and the firstfruits of the trees (אַתִּיר לוֹן וְיָהַב לוֹן כָּל מַעַשְׂרָא דִילֵיהּ וּבִכּוּרִין דְּאִילָנִין). “I have given you”—to you, and not to the generations after you (נָתַתִּי לָכֶם, לָכֶם וְלָא לְדָרִין דְּבַתְרֵיכוֹן).

The thirteenth commandment: to bring redemption for his son, to bind him in life (פִּקּוּדָא תְּלֵיסַר לְמֶעְבַּד פּוּרְקָנָא לִבְרֵיהּ לְקַשְׁרָא לֵיהּ בַּחַיִּין). For there are two appointed ones: one of life and one of death, and they stand over man (דִּתְרֵין מְמַנָּן נִינְהוּ חַד דְּחַיִּין וְחַד דְּמוֹתָא וְקַיָּימִין עֲלֵיהּ דְּבַּר נָשׁ). And when a man redeems his son, from the side of that death he redeems him, and it is not able to rule over him (וְכַד יִפְרוֹק בַּר נָשׁ לִבְרֵיהּ, מִידָא דְהַהוּא מוֹתָא פָּרִיק לֵיהּ, וְלָא יָכִיל לְשַׁלְטָאָה עֲלֵיהּ). And this secret: “And Elohim saw everything that He had made”—in general (וְרָזָא דָא וַיַּרְא אֱלֹהִים אֶת כָּל אֲשֶׁר עָשָׂה בִּכְלַל). “And behold, it was good”—this is the Angel of Life (וְהִנֵּה טוֹב דָּא מַלְאַךְ חַיִּים). “Very”—this is the Angel of Death (מְאֹד דָּא מַלְאַךְ הַמָּוֶת). And for this, in that redemption, this one of life is strengthened and that one of death is weakened (וְעַל דָּא בְּהַהוּא פּוּרְקָנָא אִתְקַיֵּים דָּא דְּחַיִּים וְאִתְחַלָּשׁ הַהוּא דְּמָוֶת). By this redemption he acquires for him life, as it is said (בְּפוּרְקָנָא דָא קָנֵי לֵיהּ חַיִּים כְּמָה דְּאִתְמָּר). And that evil side leaves him and does not hold onto him (וְהַהוּא סִטְרָא בִּישָׁא שְׁבַק לֵיהּ וְלָא אָחִיד בֵּיהּ).

The fourteenth commandment: to guard the day of Shabbat, which is the day of rest from all the works of Creation (פִּקּוּדָא אַרְבֵּיסַר לְנַטְרָא יוֹמָא דְשַׁבַּתָּא, דְּאִיהוּ יוֹמָא דְנַיְיחָא מִכָּל עוֹבָדֵי בְּרֵאשִׁית). Here are included two commandments (הָכָא כְּלִילָן תְּרֵין פִּקּוּדִין): one, to guard the day of Shabbat (חַד נְטִירָא דְּיוֹם הַשַּׁבָּת); and one, to sanctify that day with its sanctity (וְחַד לְקַדְשָׁא הַהוּא יוֹמָא בְּקִדּוּשֵׁיהּ). To guard the day of Shabbat, as I have mentioned and aroused concerning it, that it is the day of rest for all worlds (לְנַטְרָא יוֹמָא דְשַׁבָּתָּא כְּמָא דְּאַדְכַּרְנָא וְאַתְעַרְנָא עֲלַיְיהּוּ דְּאִיהוּ יוֹמָא דְנַיְיחָא לְעָלְמִין). And all the works in it were completed and made until the day was sanctified (וְכָל עֲבִידָן בֵּיהּ אִשְׁתַּכְלְלוּ וְאִתְעֲבִידוּ עַד דְּאִתְקַדַּשׁ יוֹמָא). Once the day was sanctified, there remained the creation of spirits which were not given bodies (כֵיוָן דְּאִתְקַדַּשׁ יוֹמָא אִשְׁתָּאַר בְּרִיאָה דְרוּחִין דְּלָא אִתְבְּרֵי לוֹן גּוּפָא). And was it not known before Kudsha Berikh Hu to delay sanctifying the day until bodies were created for those spirits (וְכִי לָא הֲוָה יָדַע קוּדְשָׁא בְּרִיךְ הוּא לְאַעְכָּבָא לְקַדְּשָׁא יוֹמָא עַד דְּיִתְבְּרוּן גּוּפִין לְהָנִי רוּחִין)? Rather, the Tree of Knowledge of Good and Evil aroused that other side of evil and sought to strengthen itself in the world (אֶלָא אִילָנָא דְדַעַת טוֹב וְרָע אַתְעַר הַהוּא סִטְרָא אָחֳרָא דְרַע וּבָעָא לְאִתְתַּקְּפָא בְּעָלְמָא). And many spirits spread out in many kinds of weapons, to strengthen themselves in the world in bodies (וְאִתְפָּרְשׁוּ כַּמָּה רוּחִין בְּכַמָּה זַיְינִין לְאִתְתַּקְּפָא בְּעָלְמָא בְּגוּפִין).