Daf 257a (דַּף רנ״ז ע״א)

And ten commandments were given (וְי׳ דִּבְּרָן אִתְיְיהִיבוּ). Five on one tablet, and five on the second tablet (חֲמֵשׁ בְּלוּחָא חֲדָא, וַחֲמֵשׁ בְּלוּחָא תִּנְיָינָא). She includes them: five from Keter to Gevurah (אִיהִי כָּלִיל לוֹן, ה׳ מִכֶּתֶר עַד גְּבוּרָה). And five from the middle pillar until the daughter (וְה׳ מֵעַמוּדָא דְּאֶמְצָעִיתָא, עַד בְּרַתָּא). And they are five and five (וְאִינּוּן ה׳ ה׳). And is it to be said in ten mouths? (וְכִי אִית לְמַלְּלָא בַּעֲשַׂרָה פִּיּוֹת). Rather, he includes them in one Bat Yechidah [only daughter], Yod [the letter Yod] (אֶלָּא כָּלִיל לוֹן בְּבַת יְחִידָה יו״ד), and all of them become one (וְאִתְעָבִידוּ כֻּלְּהוּ חֲדָא). So too, Vav [the letter Vav] is called voice (אוּף הָכִי ו׳, אִתְקְרֵי קוֹל), and is not made known until it joins with speech (וְלָא אִשְׁתְּמוֹדְעִין בֵּיהּ, עַד דְּאִשְׁתָּתַּף עִם דִּבּוּר). Because of this (וּבְגִין דָּא): “A voice of words you heard” (קוֹל דְּבָרִים אַתֶּם שׁוֹמְעִים) (Deuteronomy 4). She is the second commandment (אִיהִי פִּקּוּדָא תִּנְיָנָא), from the side of Gevurah [Might] (מִסִּטְרָא דִּגְבוּרָה), Yirah [awe] by numerical value (יִרְאָה בְּחוּשְׁבָּן). And she is hinted in the word Bereshit (וּרְמִיזָא בְּמִלַּת בְּרֵאשִׁית): yarei boshet [fears shame] (יָרֵא בֹּשֶׁת). And they established it (וְאוֹקְמוּהָ): one who has no shame of face (מַאן דְּלֵית לֵיהּ בֹּשֶׁת פָּנִים), certainly his ancestors did not stand at Mount Sinai (וַדַּאי דְּלָא עָמְדוּ אֲבָהֲתוֹי עַל טוּרָא דְּסִינַי).

She is the third commandment, called love of Chesed (אִיהִי פִּקּוּדָא תְּלִיתָאָה, דְּאִתְקְרֵי אַהֲבַת חֶסֶד). This is what is written: “I have loved you with an everlasting love, therefore with kindness have I drawn you” (Jeremiah 31) (הֲדָא הוּא דִכְתִיב, אַהֲבַת עוֹלָם אַהֲבְתִּיךְ עַל כֵּן מְשַׁכְתִּיךְ חָסֶד). Love is crowned from the Patriarchs, of whom it is said “in everything, from everything, all” (אַהֲבָה כְּלִילָא מֵאֲבָהָן, דְּאִתְקְרֵי בְּהוֹן בַּכֹּל מִכֹּל כֹּל). And the mystery of the matter: “I remembered for you the kindness of your youth, the love of your betrothals” (Jeremiah 2) (וְרָזָא דְּמִלָּה, זָכַרְתִּי לָךְ חֶסֶד נְעוּרַיִךְ, אַהֲבַת כְּלוּלוֹתָיִךְ). And she is the fourth commandment, union, from the side of the middle pillar-Shema Yisrael (וְאִיהִי פִּקּוּדָא רְבִיעָאָה, יִחוּד, מִסִּטְרָא דְּעַמּוּדָא דְּאֶמְצָעִיתָא, שְׁמַע יִשְׂרָאֵל). And she is twenty-five and twenty-five letters, with the six words, which are Shema Yisrael (וְאִיהִי כ״ה כ״ה אַתְוָון, עִמֵּיהּ בְּשִׁית תֵּיבִין, דְּאִינּוּן שְׁמַע יִשְׂרָאֵל). And because of her Avraham said: “We will go until “Koh”, and we will bow” (Bereshit 22) (וּבְגִינָהּ אָמַר אַבְרָהָם, נֵלְכָה עַד כֹּה וְנִשְׁתַּחֲוֶה). “Thus shall you say to the house of Ya'akov” (Exodus 19) (כֹּה תֹאמַר לְבֵית יַעֲקֹב).

He is Echad, the middle pillar, and she is Dalet, the completion of His unity, to complete in Him one (אִיהוּ א״ח, עַמּוּדָא דְּאֶמְצָעִיתָא, וְאִיהִי ד׳, שְׁלִימוּ דְּיִחוּדָא דִּילֵיהּ, לְאַשְׁלְמָא בֵּיהּ אֶחָד). Echad includes nine Sefirot, of which Alef is Ein Sof (א״ח, כָּלִיל ט׳ סְפִירָאן, דְּאִינּוּן א׳ אֵין סוֹף). Chet is the eight Sefirot, from Chokhmah to Yesod (ח׳ תְּמַנְיָא סְפִירָאן, מֵחָכְמָה עַד יְסוֹד). Dalet is Malkhut, her thorn, and in her they are completed to ten, which are Yod Heh Vav Heh (ד׳ מַלְכוּת, קוֹצָא דִּילָהּ, בָּהּ אִשְׁתְּלִימוּ לְעֲשַׂרָה, דְּאִינּוּן יו״ד הֵ״א וָא״ו הֵ״א). Dalet is crowned from the four letters of YHVH (ד׳ כְּלִילָא מֵד׳ אַתְוָון יְדוָֹד).

The fifth commandment: “And you shall meditate on it day and night” (Joshua 1) (פִּקּוּדָא חֲמִישָׁאָה, וְהָגִיתָ בּוֹ יוֹמָם וָלַיְלָה). This is the written Orayta, from the side of Chesed (אִיהִי אוֹרַיְיתָא דְּבִכְתָב מִסִּטְרָא דְּחֶסֶד). And the oral Orayta, from the side of Gevurah (וְאוֹרַיְיתָא דִּבְעַל פֶּה מִסִּטְרָא דִּגְבוּרָה). In them are Chokhmah and Binah (דִּבְהוֹן חָכְמָה וּבִינָה). As the Masters of Mishnah explained: one who wishes to become wise should turn south; to become wealthy, he should turn north (כְּמָה דְּאוּקְמוּהָ מָארֵי מַתְנִיתִין, הָרוֹצֶה לְהַחְכִּים יַדְרִים, לְהַעֲשִׁיר יַצְפִּין). And the middle pillar includes both of them, and because of this it is called “shamayim,” including fire and water-fire from Gevurah, water from Chesed (וְעַמּוּדָא דְּאֶמְצָעִיתָא כָּלִיל תַּרְוַויְיהוּ, וּבְגִין דָּא אִתְקְרֵי שָׁמַיִם, כָּלִיל אֵשׁ וּמַיִם, אֵשׁ דִּגְבוּרָה, וּמַיִם דְּחֶסֶד). And because of this, Keter is kaf, as it is said: “Ten, ten, the kaf in the holy shekel” (Numbers 7) (וּבְגִין דָּא כֶּתֶר, תִּיקּוּנִין קל״ד, דְּאִיהִי כַּף, עֲשָׂרָה עַשָׂרָה הַכַּף בְּשֶׁקֶל הַקֹּדֶשׁ). For Yod-Heh-Heh-three letters-make the kaf, upon the Vav (דְּאִינּוּן יה״ה, תְּלַת אַתְוָון, אִתְעָבִידוּ כַּף, עַל ו׳). And this is corresponding to the crown of Torah; the Vav is the Sefer Torah, the kaf is the crown upon its head (וְהַיְינוּ כְּנֶגֶד כֶּתֶר תּוֹרָה, ו׳ הַיְינוּ סֵפֶר תּוֹרָה, כַּף עֲטָרָה עַל רֵישֵׁיהּ). And all is YHVH, twenty-six in number (וְכֹלָּא יְדוָֹ״ד, כ״ו בְּחוּשְׁבַּן).

The sixth commandment is the hand-tefillin, on the left arm (פִּקּוּדָא שְׁתִּיתָאָה, אִיהִי תְּפִלָּה שֶׁל יַד, בִּדְרוֹעָא שְׂמָאלָא). And from the side of Gevurah, the Heh of the weak hand, from Keter to Gevurah, five Sefirot (וּמִסִּטְרָא דִּגְבוּרָה ה׳ דְּיַד כֵּהָה, מִכֶּתֶר וְעַד גְּבוּרָה, ה׳ סְפִירָאן). And these are the tefillin of the head of the middle pillar (וְאִינּוּן תְּפִילִּין דְּרֵישָׁא דְּעַמּוּדָא דְּאֶמְצָעִיתָא). And she is the knot of three straps, which are Netzach, Hod, Yesod (וְאִיהִי קֶשֶׁר תְּלַת רְצוּעוֹת, דְּאִינּוּן נֶצַח הוֹד יְסוֹד). And she is the seventh commandment, the mitzvah of tzitzit (וְאִיהִי פִּקּוּדָא שְׁבִיעָאָה, מִצְוַת צִיצִית), including tekhelet and white, din and mercy (כָּלִיל תְּכֵלֶת וְלָבָן, דִּינָא וְרַחֲמֵי). In fire: white fire does not consume (בְּנוּרָא, אֶשָּׁא חִוָּורָא לָא אָכִיל). Blue consumes and drinks, as it is said: “And it consumed the burnt-offering” (1 Kings 18) (תְּכֵלָא, אָכִיל וְשָׁצֵי, וַתֹּאכַל אֶת הָעוֹלָה). White is on the right, tekhelet is on the left, and the middle pillar unifies both of them-green (חִוָּור מִימִינָא, תְּכֵלֶת מִשְּׂמָאלָא, עַמּוּדָא דְּאֶמְצָעִיתָא, יִחוּד בֵּין תַּרְוַויְיהוּ, יָרוֹק). Because of this the Masters of Mishnah explained: “From when do we recite the Shema in the morning? From the time one can distinguish between tekhelet and white” (Berakhot 1) (בְּגִין דָּא אוֹקְמוּהָ מָארֵי מַתְנִיתִין, מֵאֵימָתַי קוֹרִין אֶת שְׁמַע בְּשַׁחְרִין, מִשֶּׁיַּכִּיר בֵּין תְּכֵלֶת לְלָבָן). And because of this, they instituted the parashah of tzitzit, to be read in unification (וּבְגִין דָּא תַּקִּינוּ פָּרָשַׁת צִיצִית, לְמִקְרֵי לָהּ בְּיִחוּדָא). And she is the eighth commandment, mezuzah (וְאִיהִי פִּקּוּדָא תְּמִינָאָה, מְזוּזָה). The Shekhinta is called mezuzah, from the side of the middle pillar, of the letters of YHVH (שְׁכִינְתָּא אִתְקְרִיאַת מְזוּזָה, מִסִּטְרָא דְּעַמּוּדָא דְּאֶמְצָעִיתָא, דְּאַתְוָון דַּיְדוָֹ״ד). And from the side of the Tzaddik, the mystery of the covenant, it is called Shaddai (וּמִסִּטְרָא דְּצַדִּיק, רָזָא דִּבְרִית, אִתְקְרֵי שַׁדַּי). Shaddai is the seal of the King, who is YHVH (שַׁדַּי חוֹתָמָא דְּמַלְכָּא, דְּאִיהוּ יְדוָֹד).

The ninth commandment: the Shekhinta is called the sign of the covenant, from the side of the Tzaddik, Yesod Olam (פִּקּוּדָא תְּשִׁיעָאָה, שְׁכִינְתָּא אִתְקְרִיאַת אוֹת בְּרִית, מִסִּטְרָא דְּצַדִּיק, יְסוֹד עוֹלָם). “This is the sign of the covenant” (Bereshit 9) (זֹאת אוֹת הַבְּרִית). “Between Me and the children of Yisrael” (Exodus 31) (בֵּינִי, עַמּוּדָא דְּאֶמְצָעִיתָא, וּבֵין בְּנֵי יִשְׂרָאֵל, נֶצַח הוֹד). Ot-this is the Tzaddik (אוֹת, דָּא צַדִּיק). Hi-this is the Shekhinta (הִיא, דָּא שְׁכִינְתָּא). “For in six days Hashem made the heavens” (Exodus 20) (כִּי שֵׁשֶׁת יָמִים עָשָׂה יְיָ אֶת הַשָּׁמַיִם)-from Keter until the middle pillar (מִכֶּתֶר עַד עַמּוּדָא דְּאֶמְצָעִיתָא). For there are not six in every place, except from the side of the Vav (דְּלֵית שִׁית בְּכָל אֲתָר, אֶלָּא מִסִּטְרָא דְּאָת ו׳). And the seventh is only from the side of the Yod, the crown upon the head of supernal Chokhmah (וְלֵית שְׁבִיעִי, אֶלָּא מִסִּטְרָא דְּאָת יו״ד, עֲטָרָה עַל רֵישֵׁיהּ חָכְמָה עִלָּאָה). “Ot Hu” (He)-this is lower Chokhmah; Ot Hi (she)-this is the Shekhinta (אוֹת הוּא, חָכְמָה תַּתָּאָה; אוֹת הִיא, שְׁכִינְתָּא). And they ordained to cut for the eight, which are eight from Chokhmah to Yesod (וְתַקִּינוּ לְמִגְזַר לִתְמַנְיָא, דְּאִינּוּן ח׳, מִן חָכְמָה עַד יְסוֹד). To receive in them the small Yod, to raise her up to Keter, to be a crown upon their head (לְקַבְּלָא בְּהוֹן יו״ד זְעֵירָא, לְסַלְּקָא לָהּ עַד כֶּתֶר, לְמֶהֱוִי עֲטָרָה עַל רֵאשֵׁיהוֹן). And they ordained to make the orlah equal with a vessel of dust, to fulfill “And dust shall be the serpent’s bread” (Isaiah 65) (וְתַקִּינוּ לְשָׁוּוּיָא לַעָרְלָה בְּמָנָא דְּעַפְרָא, לְקַיֵּים, וְנָחָשׁ עָפָר לַחְמוֹ).

The tenth commandment: “And the children of Yisrael shall keep the Shabbat” (Exodus 31) (פִּקּוּדָא עֲשִׂירָאָה, וְשָׁמְרוּ בְּנֵי יִשְׂרָאֵל אֶת הַשַּׁבָּת). The Shekhinta is called Shabbat, from the side of the three supernal levels, which are Shin: three crowns, Keter, Chokhmah, and Binah (שְׁכִינְתָּא אִתְקְרִיאַת שַׁבָּת, מִסִּטְרָא דִּתְלַת דַּרְגִּין עִלָּאִין דְּאִינּוּן ש׳, ג׳ כִּתְרִין: כֶּתֶר, חָכְמָה, וּבִינָה). And she is the daughter, the fourth to them (וְאִיהִי בַּת, רְבִיעָאָה לוֹן). Six days, from Chesed to Yesod, in them you shall do work, because the building begins from Chesed, as it is written: “The world shall be built with Chesed” (Psalms 89) (שִׁית יוֹמִין, מֵחֶסֶד עַד יְסוֹד, בְּהוֹן תַּעֲשֶׂה מְלָאכָה, בְּגִין דְּבִנְיָינָא מַתְחִיל מֵחֶסֶד, הֲדָא הוּא דִכְתִיב, עוֹלָם חֶסֶד יִבָּנֶה). But from Binah and above, it is rest and delight and cessation from all work (אֲבָל מִבִּינָה וּלְעֵילָּא, אִיהִי מְנוּחָה וְעֹנֶג וּשְׁבִיתָה לְכָל עוֹבָדָא).

The eleventh commandment (פִּקּוּדָא חַד סָר): she is called the prayer of Shacharit [Morning], Minchah [Afternoon], and Arvit [Evening] (אִיהִי אִתְקְרִיאַת צְלוֹתָא דְּשַׁחֲרִית מִנְחָה עַרְבִית), from the side of the three Patriarchs (מִסִּטְרָא דִּתְלַת אֲבָהָן). And she is the prayer of Kol Peh [all mouth] (וְאִיהִי תְּפִלַּת כָּ״ל פֶּ״ה). There is no Kol [all] except Tzaddik [Righteous One] (לֵית כָּל, אֶלָּא צַדִּיק), as it is written (דִּכְתִיב): “For all that is in the heavens and on the earth is Yours” (כִּי כֹל בַּשָׁמַיִם וּבָאָרֶץ) (I Chronicles 29). And Yonatan ben Uziel translated (וְתִרְגֵּם יוֹנָתָן בֶּן עוּזִיאֵל): “That which holds in heaven and on earth” (דְּאָחִיד בִּשְׁמַיָּיא וּבְאַרְעָא). Peh [mouth] has the numerical value of milah [circumcision] (פֶּ״ה כְּחוּשְׁבַּן מִילָה). Just as in the Brit [Covenant], male and female are united below (וּמַה בְּרִית בֵּיהּ מִתְיַחֲדִין דְּכַר וְנוּקְבָּא דִּלְתַּתָּא), so too in Yesod [Foundation], bridegroom and bride are united above (אוּף בַּיְסוֹד מִתְיַיחֵד חָתָן וְכַלָּה דִּלְעֵילָּא). He is Chai Almin [Life of Worlds] (הוּא חַי עָלְמִין), including eighteen blessings (כָּלִיל חַ״י בִּרְכָאן), as it is written (הֲדָא הוּא דִכְתִיב): “Blessings are upon the head of the Tzaddik [Righteous One]” (בְּרָכוֹת לְרֹאשׁ צַדִּיק) (Proverbs 10).