Daf 263b (דַּף רס״ג ע״ב)

In these roses are six hundred and thirteen commandments (בְּהָנֵי שׁוֹשַׁנִּים אִית בָּהּ שִׁית מְאָה וּתְלֵיסָר פִּקּוּדִין), which are the limbs of the two sides (דְּאִינּוּן שַׁיְיפִין דִּתְרֵין סִטְרִין), the mystery of “Hashem is One and His Name is One” (רָזָא דַּיְדוָ״ד אֶחָד וּשְׁמוֹ אֶחָד). And within it is the ascension of that fine gold, which ascends from among them (וְאִית בֵּיהּ סְלִיקוּ דְּהַהוּא פָּז, דְּקָא סָלִיק מִבֵּינַיְיהוּ). And in every place where they are found (וּבְכָל אֲתָר דְּאִינּוּן מִשְׁתַּכְּחִין), that supernal ascension is found among them to ascend (הַהוּא סְלִיקוּ עִלָּאָה אִשְׁתְּכַח מִבֵּינַיְיהוּ לְאִסְתַּלְּקָא). And this is the mystery of what is written: “As the apple tree among the trees of the forest” (וְרָזָא דָּא תַּפּוּחַ בַּעֲצֵי הַיַּעַר) (Song of Songs 2). “And as a rose among the thorns” (וְשׁוֹשַׁנָּה בֵּין הַחוֹחִים) (Song of Songs 2). This and that need to ascend together in a complete unity (דָּא וְדָא אִצְּטְרִיךְ לְאִסְתַּלְּקָא כַּחֲדָא בְּיִחוּדָא שְׁלִים). Blessed is he who offers these offerings (זַכָּאָה אִיהוּ מַאן דְּקָרִיב קָרְבְּנִין אִלֵּין), surely he is favorable to Him in this world and in the World to Come (וַדַּאי לְרַעֲוָא לֵיהּ בְּהַאי עָלְמָא וּבְעָלְמָא דְּאָתֵי).

The commandment of Yirah [awe] (פִּקּוּדָא לְיִרְאָה) is in a general manner (בְּאֹרַח כְּלָל), and in a particular manner (וּבְאֹרַח פְּרָט). We have already established this Yirah [awe] (וְהָא יִרְאָה אוֹקִימְנָא), because a person is obligated always to stand in awe before Kudsha Berikh Hu (בְּגִין דְּאִית עָלֵיהּ דְּבַּר נָשׁ לְדַחֲלָא מִקַּמֵּי קוּדְשָׁא בְּרִיךְ הוּא תָּדִיר). As it is said: “To fear this glorious and awesome Name, Hashem your Elohim” (Deuteronomy 28) (כְּמָה דְאַתְּ אָמֵר, לְיִרְאָה אֶת הַשֵּׁם הַנִּכְבָּד וְהַנּוֹרָא הַזֶּה אֵת יְיָ אֱלֹהֶיךָ). Because of this Yirah [awe], he is guarded in his ways (וּבְגִין יִרְאָה דָּא, יִסְתָּמָר בְּאָרְחוֹי). Yirah [awe] is the place called Yirah [awe] (וְיִרְאָה, אֲתָר הוּא דְּאִקְרֵי יִרְאָה), because the fear of Kudsha Berikh Hu dwells there (בְּגִין דְּתַמָּן שַׁרְיָא דַּחֲלָא דְּקוּדְשָׁא בְּרִיךְ הוּא). This is Yirat Hashem [awe of Hashem] (אִיהוּ יִרְאַת יְיָ), to stand in awe of Him (לְדַחֲלָא מִנֵּיהּ). This is the mystery of what is written: “You shall fear My sanctuary” (Leviticus 19) (וְדָא אִיהוּ רָזָא דִּכְתִיב, וּמִמִּקְדָּשִׁי תִּירָאוּ).

Within this Yirah [awe] dwells a fiery scourge (בְּהַאי יִרְאָה שַׁרְיָא פּוּלְסָא דְּנוּרָא), to strike the guilty who do not guard the commandments of the Orayta (לְאַלְקָאָה לוֹן לְחַיָּיבַיָּא, דְּלָא נַטְרִין פִּקּוּדֵי אוֹרַיְיתָא). Therefore, in a general manner, one must stand in awe (וְעַל דָּא בְּאֹרַח כְּלָל, אִית לְדַחֲלָא). Afterwards, in a particular manner (וּבָתַר בְּאֹרַח פְּרָט), when a person knows what Yirat Hashem [awe of Hashem] is (כַּד יָדַע בַּר נָשׁ מַאן אִיהִי יִרְאַת יְיָ), this is the awe of loving devotion (וְדָא אִיהוּ דַּחֲלָא דַּחֲבִיבוּתָא), which is the essential foundation for loving Kudsha Berikh Hu (דְּאִיהִי עִיקָר וִיסוֹדָא לְמִרְחַם לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא). This Yirah [awe] causes him to guard all the commandments of the Orayta (הַאי יִרְאָה עָבִיד לְנַטְרָא כָּל פִּקּוּדוֹי דְּאוֹרַיְיתָא), so that a person may be a faithful servant before Kudsha Berikh Hu, as is fitting (לְמֶהֱוִי בַּר נָשׁ עֶבֶד נֶאֱמָן לְגַבֵּי קוּדְשָׁא בְּרִיךְ הוּא כַּדְּקָא יָאוּת). [Another version: Yirah [awe].] (נ״א: יִרְאָה)

The commandment of love (פִּקּוּדָא לְאַהֲבָה), and we have established the love of Kudsha Berikh Hu (וְהָא אוֹקִימְנָא רְחִימוּ דְּקוּדְשָׁא בְּרִיךְ הוּא), that man must love Him with great love, like Abraham (דְּבָעֵי בַּר נָשׁ לְרַחֲמָא לֵיהּ רְחִימוּ סַגֵּי כְּאַבְרָהָם), who loved Kudsha Berikh Hu with much love (דְּרָחִים לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא בְּכַמָּה רְחִימוּ), and gave over his body and his soul before Him (וּמָסַר גּוּפֵיהּ וְנַפְשֵׁיהּ לְגַבֵּיהּ). From here we learn (מִכָּאן אוֹלִיפְנָא), whoever loves Kudsha Berikh Hu (מַאן דְּרָחִים לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא), fulfills the ten sayings above and below (אִיהוּ מְקַיֵּים עֶשֶׂר אֲמִירָן עֵילָּא וְתַתָּא). And because of this, all the ten trials with which Abraham was tested (וְעַל דָּא כָּל אִינּוּן עֶשֶׂר נִסְיוֹנֵי דְּאִתְנַסָּא אַבְרָהָם), he withstood all of them corresponding to the ten sayings (וְקָאִים בְּכֻלְּהוּ לָקֳבֵל עֶשֶׂר אֲמִירָן). Every trial is a saying (כָּל נִסְיוֹנָא אֲמִירָא הִיא), and he was tested with that saying and stood in it (וְאִתְנָסָּא בְּהַהוּא אֲמִירָא, וְקָאִים בֵּיהּ).

And because of this, those ten trials, and Abraham withstood them all (וְעַל דָּא אִינּוּן עֶשֶׂר נִסְיוֹנֵי, וְכֻלְּהוּ קָאִים בְּהוּ אַבְרָהָם), because he was bound and cleaved to the right side of Kudsha Berikh Hu (בְּגִין דְּאִתְקְשַּׁר וְאִתְדַּבָּק בִּימִינָא דְּקוּדְשָׁא בְּרִיךְ הוּא), which is great love (דְּאִיהִי אַהֲבָה רַבָּה). Why is it called great love? (מַאי טַעֲמָא אִיקְרֵי אַהֲבָה רַבָּה). Because whoever stands in this love is bound in the supernal world (בְּגִין מַאן דְּקָאִים בְּהַאי אַהֲבָה, אִתְקְשַּׁר בְּעָלְמָא עִלָּאָה).

Eternal love, this is the mystery of the lower world (אַהֲבַת עוֹלָם, דָּא רָזָא דְּעָלְמָא תַּתָּאָה), in which his love is bound (דְּאִתְקְשַׁר בֵּיהּ רְחִימוּ דִילֵיהּ). And all is one mystery, without separation (וְכֹלָּא רָזָא חֲדָא, בְּלָא פִּרוּדָא). And this mystery of love has already been said (וְהָא אִתְּמַר רָזָא דְּאַהֲבָה), that this love ascends above all the services of the world (רְחִימוּ דָּא סָלִיק עַל כָּל פּוּלְחָנִין דְּעָלְמָא). With this, the Name of Kudsha Berikh Hu is glorified above all (בְּהַאי אִתְיְיקַר שְׁמֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא יַתִּיר מִכֹּלָּא), and is blessed (וְאִתְבְּרַךְ). Blessed is He forever and to all generations (בְּרִיךְ הוּא לְעָלַם וּלְעָלְמֵי עָלְמִין), and the mystery of love has been said (וְרָזָא דְּאַהֲבָה אִתְּמַר). Until here (ע״כ)

The commandment, seventh, to recite the Keri’at Shema two times each day (פִּקּוּדָא [ז] לְמִקְרֵי קְרִיאַת שְׁמַע ב׳ זִמְנִין בְּכָל יוֹמָא): one, to correspond to the level of the day (חַד, לָקֳבֵל דַּרְגָּא דִּימָמָא), and one, to correspond to the level of the night (וְחַד, לָקֳבֵל דַּרְגָּא דְּלֵילְיָא). And to include in the day the level of night (וּלְאַכְלְלָא בִּימָמָא דַּרְגָּא דְּלֵילְיָא), and to include in the night the level of day (וּלְאַכְלְלָא בְּלֵילְיָא דַּרְגָּא דִּימָמָא). And this has already been said (וְהָא אִתְּמַר). And because of this, twice each day (וְעַל דָּא תְּרֵין זִמְנִין בְּכָל יוֹמָא): once in the day, and once in the night (חַד בִּימָמָא וְחַד בְּלֵילְיָא).

The commandment to fix a mezuzah on his gate (פִּקּוּדָא לְמִקְבַּע בַּר נָשׁ מְזוּזָה לְתַרְעֵיהּ), so that every man shall be guarded with Kudsha Berikh Hu when he goes out and when he comes in (לְמֶהֱוִי כָּל בַּר נָשׁ נָטִיר מֵעִם קוּדְשָׁא בְּרִיךְ הוּא, כַּד נָפִיק וְכַד עָיִּיל). And the mystery is what is written: “Hashem shall guard your going out and your coming in, from now and forever” (וְרָזָא יְיָ יִשְׁמָר צֵאתְךָ וּבוֹאֶךָ מֵעַתָּה וְעַד עוֹלָם) (Psalms 121). Because the mystery of mezuzah is that it always stands at the doorway (בְּגִין דְּרָזָא דִּמְזוּזָה אִיהוּ קָאִים תָּדִיר לְפִתְחָא). And this is the supernal gate (וְדָא אִיהוּ פִּתְחָא דִּלְעֵילָּא). And this is the level that is called Shomer (וְדָא אִיהוּ דַּרְגָּא דְּאִקְרֵי שׁוֹמֵר), to be found in guarding (לְאִשְׁתַּכְּחָא בִּנְטִירוּ). For man is not the guardian, but the Guardian is Kudsha Berikh Hu (דְּבַּר נָשׁ לָאו אִיהוּ נָטִיר, בַּר נְטִירוּ דְּקוּדְשָׁא בְּרִיךְ הוּא), for He is the guardian always (דְּאִיהוּ נָטִיר תָּדִיר), and He stands at the doorway, while man is inside (וְקָאִים לְפִתְחָא, וּבַּר נָשׁ לְגוֹ). And furthermore, so that man will not forget the remembrance of Kudsha Berikh Hu forever (וּתוּ, דְּלָא יִנְשֵׁי בַּר נָשׁ דּוּכְרָנָא דְּקוּדְשָׁא בְּרִיךְ הוּא לְעָלְמִין). And this is in the likeness of Tzitzit (וְדָא אִיהוּ כְּגַוְונָא דְּצִיצִית), as it is said: “And you shall see it and you shall remember…” (כְּמָה דְאַתְּ אָמֵר, וּרְאִיתֶם אוֹתוֹ וּזְכַרְתֶּם אֶת וְגוֹ׳) (Numbers 15). Once man sees this remembrance (כֵּיוָן דְּחָמֵי בַּר נָשׁ לְהַאי דּוּכְרָנָא), he remembers within himself to perform the commandment of his Master (אִדְכַּר בְּגַרְמֵיהּ לְמֶעְבַּד פִּקּוּדָא דְּמָארֵיהּ). And this is the mystery of faith (וְרָזָא דִּמְהֵימְנוּתָא), mezuzah being the inclusion of male and female as one (מְזוּזָה כְּלָלָא דְּכַר וְנוּקְבָּא כַּחֲדָא).

In the Book of Shlomo (בְּסִפְרָא דִּשְׁלֹמֹה), close to the doorway, opposite the two sides (סָמִיךְ לְפִתְחָא, לָקֳבֵל תְּרֵין דַּרְגִּין), there is prepared one demon - and this is he - and he has permission to cause harm (אִזְדְּמַן חַד שִׁידָא [וְדָא אִיהוּ] וְאִית לֵיהּ רְשׁוּ לְחַבְּלָא). And he stands on the side of the left (וְאִיהוּ קָאִים לִסְטַר שְׂמָאלָא). When man lifts his eyes (זָקִיף בַּר נָשׁ עֵינוֹי), he sees the mystery of the Name of his Master (חָמֵי לֵיהּ לְרָזָא דִּשְׁמָא דְּמָארֵיהּ), and he remembers Him (וְאִדְכַר לֵיהּ), and that demon is not able to harm him (וְלָא יָכִיל לֵיהּ לְאַבְאָשָׁא). And if you say (וְאִי תֵּימָא): If so, when a man goes out from his doorway outside (אִי הָכִי כִּי נָפִיק בַּר נָשׁ מִתַּרְעֵיהּ לְבַר), behold that demon stands to his right (הָא הַהוּא שִׁידָא קָאִים לִימִינֵיהּ), and mezuzah to his left (וּמְזוּזָה לִשְׂמָאלֵיהּ). And how is man guarded, if he leaves to his left? (וְהֵיאַךְ אִתְנְטִיר בַּר נָשׁ, אִי אִיהוּ שָׁארֵי לִשְׂמָאלֵיהּ).