Daf 91a (דַּף צ״א ע״א)

Anochi [I], the mystery of the supernal world (אָנֹכִי, רָזָא דְּעָלְמָא עִלָּאָה), in the mystery of the holy Name Y-H-V (בְּרָזָא דִּשְׁמָא קַדִּישָׁא י־ה־ו). Anochi [I] is revealed and concealed (אָנֹכִי, אִתְגַּלְיָא וְאִתְגְּנִיז): revealed in the holy mystery of the Kursaya [Throne] (אִתְגַּלְיָא בְּרָזָא קַדִּישָׁא דְּכֻרְסְיָיא), wherein the moon stands in completeness as one (דְּסִיהֲרָא קַיְּימָא בִּשְׁלִימוּ כַּחֲדָא), when the sun rules (כַּד שִׁמְשָׁא שַׁלְטָא), and the moon is illuminated (וְסִיהֲרָא אִתְנְהִירַת), and she has no praise except the praise (וְלֵית לָהּ שְׁבָחָא, בַּר שְׁבָחָא) of the radiance that shines upon her (דִּנְהוֹרָא דְּנָהִיר עָלָּה). Anochi [I], in the perfection of the mysteries of the completion of the Kursaya [Throne] below (אָנֹכִי, בְּאַשְׁלְמוּת רָזִין דִּשְׁלִימוּ דְּכוּרְסְיָּיא לְתַתָּא), and the holy Cheivan [Living Beings] ascended (וְאִסְתָּלָּקוּ חֵיוָן קַדִּישִׁין), and she was rectified in her rectification (וְאִיהִי אִתְתַּקְנַת בְּתִקּוּנָהָא). And when she is beautiful in appearance (וְכַד אִיהִי שַׁפִּירָא בְּחֵיזוּ), and her Husband comes to her (וּבַעֲלָהּ אָתֵי לְגַבָּהָא), then she is called Anochi [I] (כְּדֵין אִקְרֵי אָנֹכִי).

Anochi [I], the mystery of all as one (אָנֹכִי, רָזָא דְּכֹלָּא כַּחֲדָא), in the totality of all the letters (בִּכְלָלָא דְּכָל אַתְוָון), in the paths of the Orayta (בִּשְׁבִילֵי אוֹרַיְיתָא), which emerge from within the supernal mystery (דְּנַפְקוּ מִגּוֹ רָזָא עִלָּאָה). Upon this Anochi [I] depend the upper and lower mysteries (בְּהַאי אָנֹכִי, תַּלְיָין רָזִין עִלָּאִין וְתַתָּאִין). Anochi [I], the mystery of giving good reward to the Tzaddikaya [Righteous Ones] (אָנֹכִי, רָזָא לְמֵיהָב אֲגָר טָב לְצַדִּיקַיָּא), who wait for Him and guard the commandments of the Orayta (דְּקָא מְחַכָּן לֵיהּ וְנַטְרֵי פִּקּוּדֵי אוֹרַיְיתָא). Through this they possess proper trust regarding the World to Come (בְּהַאי, אִית לוֹן בִּטְחוֹנָא כַּדְקָא חֲזִי לְעָלְמָא דְּאָתֵי). And your sign is (וְסִימָנִיךְ): “I am Pharaoh” (אֲנִי פַרְעֹה) (Bereshit 41:44).

Anochi [I] and “You shall have no other” (אָנֹכִי וְלֹא יִהְיֶה לְךָ), were spoken in the mystery of the Orayta (אִתְּמַר בְּרָזָא דְּאוֹרַיְיתָא), and this is “Remember” and “Guard” (וְדָא אִיהוּ זָכוֹר וְשָׁמוֹר). Anochi [I], the sealed and hidden mystery (אָנֹכִי, רָזָא סְתִימָא וְגָנִיז), in all those Dargin [Levels] of the supernal world (בְּכָל אִינּוּן דַּרְגִּין דְּעָלְמָא עִלָּאָה), in one totality (בִּכְלָלָא חֲדָא). And once Anochi [I] is spoken (וְכֵיוָן דְּאִתְּמַר אָנֹכִי), all is joined as one (אִתְחַבַּר כֹּלָּא כַּחֲדָא), in one mystery (בְּרָזָא חֲדָא).

Anochi [I], the mystery of two Kursavan [Thrones] (אָנֹכִי, רָזָא דִּתְרֵין כֻּרְסְוָון). “I am Hashem” of another Kursaya [Throne] (אֲנִי יְיָ דְכוּרְסְיָא אַחֲרָא). Some say: I am one Kursaya [Throne] (נ״א: אֲנִי כּוּרְסְיָא חַדָּא). Another version: a supernal other Kursaya [Throne] (כ״ף: כּוּרְסְיָא אַחֲרָא עִילָּאָה).

Anochi [I], who purifies the Mikdash [Sanctuary] (אָנֹכִי, דְּקָא אִתְדָּכֵי מַקְדְּשָׁא), and no outsider may approach with it (וְנוּכְרָאָה לָא אִתְקְרַב בַּהֲדֵיהּ), and the Mikdash [Sanctuary] shines by itself (וּמַקְדְּשָׁא נָהִיר בִּלְחוֹדוֹי), for at that moment the Yetzer Ra [Evil Inclination] is nullified from the world (דְּקָא אִתְבַּטַּל בְּהַהִיא שַׁעֲתָא יֵצֶר הָרַע מֵעָלְמָא), and Kudsha Berikh Hu is exalted in His glory alone (וְקוּדְשָׁא בְּרִיךְ הוּא אִסְתַּלָּק בִּיקָרֵיהּ בִּלְחוֹדוֹי), and then it is said (וּכְדֵין אִתְּמַר): “Anochi [I am] Hashem your God” (אָנֹכִי יְיָ אֱלֹהֶיךָ). A complete mystery (רָזָא שְׁלִים), in the holy Name (בִּשְׁמָא קַדִּישָׁא).

Alef: to unify the mystery of the holy Name in its levels, to become one (א׳: לְיַחֲדָא רָזָא דִּשְׁמָא קַדִּישָׁא בְּדַרְגּוֹי, לְמֶהֱוֵי חַד). Because His mystery is the letter Vav (בְּגִין דְרָזָא דִּילֵיהּ אִיהוּ ו׳).

Nun: a mystery to fear Kudsha Berikh Hu, and to know that there is judgment and there is a Judge, and there is good reward for the righteous and punishment for the wicked (נ׳: רָזָא לְמִדְחַל מִקוּדְשָׁא בְּרִיךְ הוּא, וּלְמִנְדַּע דְּאִית דִּין וְאִית דַּיָּין, וְאִית אֲגָר טָב לְצַדִּיקַיָּיא וּפוּרְעָנוּת לְרַשִׁיעַיָּיא), because His mystery is the lower Heh (בְּגִין דְרָזָא דִּילֵיהּ ה׳ תַּתָּאָה).

Kaf: to sanctify the holy Name every day (כ׳: לְקַדְּשָׁא שְׁמָא קַדִּישָׁא בְּכָל יוֹמָא), to be sanctified in holy levels (לְאִתְקַדְּשָׁא בְּדַרְגִּין קַדִּישִׁין), and to pray prayer toward Him at all times (וּלְצַלָּאָה צְלוֹתָא לְגַבֵּיהּ בְּכָל זִמְנָא), for the supernal crown to ascend (לְאִסְתַּלְּקָא כִּתְרָא עִלָּאָה), the mystery of the supernal throne (רָזָא דְּכוּרְסְיָּיא עִלָּאָה), upon the supernal living beings (עַל גַּבֵּי חִיוָון עִלָּאִין), as is fitting (כְּדְקָא יֵאוֹת), and His mystery is the upper Heh (וְרָזָא דִּילֵיהּ ה׳ עִלָּאָה).

Yod: to engage in Orayta by day and by night (י׳: לְאִשְׁתַּדְּלָא בְּאוֹרַיְיתָא יְמָמָא וְלֵילֵי), and to perform decrees in the mystery of the eight days (וּלְמִגְזַר גְּזִירוּ, בְּרָזָא לִתְמַנְיָא יוֹמִין), and to sanctify the firstborn (וּלְקַדְּשָׁא בֻּכְרָא), and to wear Tefillin, Tzitzit, and Mezuzah (וּלְאַנָּחָא תְּפִילִין וְצִיצִית וּמְזוּזָה), and to surrender the soul to Kudsha Berikh Hu (וּלְמִמְסַר נַפְשָׁא לְגַבֵּי קוּדְשָׁא בְּרִיךְ הוּא), and to cleave to Him (וּלְאִתְדַּבְּקָא בֵּיהּ).

These are the twelve supernal commandments (אִלֵּין אִינּוּן תְּרֵיסַר פִּקּוּדִין עִלָּאִין), which include the 613 other commandments that are in the mystery of “Anochi” (דִּכְלִילָן רל״ו פִּקּוּדִין אַחֲרָנִין דְּאִינּוּן בְּרָזָא דְּאָנֹכִי), the generality of “remember” (כְּלָלָא דְּזָכוֹר). And this letter Alef is not exchanged for any other location (וְאָת דָּא, לָא אִתְחַלָּף בְּאֲתָר אַחֲרָא דָּא), because it is Yod, a supernal mystery (בְּגִין דְּאִיהִי י׳, רָזָא עִלָּאָה), the generality of the Orayta (כְּלָלָא דְּאוֹרַיְיתָא), and in these twelve are twelve vessels of mercy (וּבְאִלֵּין תְּרֵיסַר, אִית תְּרֵיסַר מְכִילִין דְּרַחֲמֵי), that depend upon them (דְּתַלְיָין מִנַּיְיהוּ), and one that rules to be thirteen (וְחַד דְּשַׁלְטָא לְמֶהֱוֵי תְּלֵיסַר).

“You shall have no other” is the mystery of “Guard” (לֹא יִהְיֶה לְךָ, רָזָא דְּשָׁמוֹר), in the 365 commandments of the Orayta (בִּתְלַת מְאָה וְשִׁתִּין וְחָמֵשׁ פִּקּוּדֵי אוֹרַיְיתָא). Lamed: the mystery of not giving honor or dominion to another god (ל׳: רָזָא דְּלָא לְמֵיהַב יְקָר וּרְבוּ לֶאֱלָהָא אַחֲרָא). Lamed: the tower that flies and rises in the air, that the heart not turn aside to build it for another god, as is the mystery of the builder of the tower (ל׳: מִגֲדְּלָא דְּפָרַח וְסָלִיק בַּאֲוִירָא, דְּלָא יִסְטֵי לִבָּא, לְמִבְנֵי לָהּ לֶאֱלָהָא אַחֲרָא, כְּמָה דְּאִית רָזָא, דְּבוֹנֶא מִגֲדְּלָא). (לֶאֱלָהָא אַחֲרָא). Lamed: not to turn toward the image of idolatry, not to meditate after it, not to bow to it, and not to subjugate oneself to another god (ל׳: דְּלָא לְמִפְנִי בְּדִיּוּקְנָא דְּעֲבוֹדָה זָרָה, דְּלָא לְהַרְהַרָא אֲבַתְרָהָא, דְּלָא לְסַגְּדָא, וְלָא לְאַכְפְיָא גַּרְמֵיהּ לֶאֱלָהָא אַחֲרָא).

Alef (א׳): not to exchange the Yichuda [Union] of his Master for the sake of other transgressions (דְּלָא לְחַלְּפָא יִחוּדָא דְּמָרֵיהּ, בְּגִין טַעֲוָון אַחֲרָנִין). Alef (א׳): not to entertain the thought that there is another god besides Him (דְּלָא לְהַרְהַרָא דְּאִית אֱלָהָא אַחֲרָא בַּר מִנֵּיהּ). Alef (א׳): not to turn after the image and the male, in the mystery of the Diyukna [Image] of Adam, and not after any other Diyukna [Image] (דְּלָא לְמִסְטֵי בָּתַר בִּידִין וּדְכוּרוֹ, בְּרָזָא דְּדִיּוּקְנָא דְּאָדָם, וְלָא בְּדִיּוּקְנָא אַחֲרָא). Alef (א׳): not to inquire of the dead, and not to practice sorcery (דְּלָא לְמִשְׁאַל מִן מֵתַיָּיא, וְלָא לְמֶעְבַּד חַרְשִׁין). Alef (א׳): not to utter with his mouth the name of another god (דְּלָא יוֹמֵי בְּפוּמוֹי, בִּשְׁמָא דֶּאֱלָהָא אַחֲרָא). Until here (עַד הָכָא), these are the twelve others (תְּרֵיסַר אַחֲרָנִין), which are the commandments of Shamor [Guard] (דְּאִינּוּן פִּקּוּדֵי שָׁמוֹר). And upon these twelve depend the other 365 commandments of Shamor [Guard] (וּבְאִלֵּין תְּרֵיסָר, תַּלְיָין תְּלַת מְאָה וְחַמְשִׁין וּתְלַת פִּקּוּדֵי דְּשָׁמוֹר אַחֲרָנִין), all of which are included within these twelve (דִּכְלִילָן בְּאִלֵּין תְּרֵיסַר), and the mystery of this is Anochi [I] (וְרָזָא דָּא אָנֹכִי).

Rabbi Shim'on said (אָמַר רַבִּי שִׁמְעוֹן): furthermore (תּוּ), we have learned (תָּנֵינָן): Anochi [I] is the totality of above and below (אָנֹכִי כְּלָלָא דְּעֵילָּא וְתַתָּא), the totality of upper and lower beings (כְּלָלָא דְּעִלָּאִין וְתַתָּאִין), the totality of the holy Cheivan [Living Beings], all of whom are included within it (כְּלָלָא דְּחֵיוָן קַדִּישִׁין, דִּכְלִילָן בֵּיהּ). Everything is within the mystery of Anochi [I] (כֹּלָּא הוּא בְּרָזָא דְּאָנֹכִי). “You shall have no other” (לֹא יִהְיֶה לְךָ) refers to below (לְתַתָּא), the mystery of the twelve lower Cheivan [Living Beings] (רָזָא דִּתְרֵיסָר חֵיוָן תַּתָּאִין).

“You shall not make for yourself a graven image” (לֹא תַּעֲשֶׂה לְךָ פֶסֶל)—the graven form is hewn from that supernal place (פִּסְלוּ מֵהַהוּא אֲתָר עִלָּאָה), from that holy place (מֵהַהוּא אֲתָר קַדִּישָׁא). Pesel [Graven Image] (פֶסֶל)—the refuse of holiness (פְּסוֹלֶת דִּקְדוּשָׁא), which is the mystery of another desire (דְּאִיהוּ רָזָא דְּטַעֲוָא אַחֲרָא). And the mystery of this is (וְרָזָא דָּא), as you say (כְּמָה דְאַתְּ אָמֵר): “And I saw, and behold, a storm wind came from the north...” (וָאֵרֶא וְהִנֵּה רוּחַ סְעָרָה בָּאָה מִן הַצָּפוֹן וְגוֹ׳) (Yechezkel 1:4). “And every form” (וְכָל תְּמוּנָה)—this is what is written (הֲדָא הוּא דִכְתִיב): “And a fire flashing continually” (וְאֵשׁ מִתְלַקַּחַת) (Yechezkel 1:4). “For I am Hashem your God” (כִּי אָנֹכִי יְיָ אֱלֹהֶיךָ)—to arouse the heart upward (בְּגִין לְאַתְעֲרָא לִבָּא לְגַבֵּי עֵילָּא), and not to descend below nor approach the entrance of the house (וְלָא לְנַחְתָּא לְתַתָּא וְלָא לְמִקְרַב לִתְרַע בֵּיתָא). “A jealous God” (אֵל קַנָּא)—jealousy is found in that place (דְּקִנְאָה אִיהוּ בְּהַהוּא אֲתָר).