Daf 93b (דַּף צ״ג ע״ב)

And in this it is written, “In order that it be good for you and you prolong your days” (וּבְדָא כְּתִיב, לְמַעַן יִיטַב לָךְ וְהַאֲרַכְתָּ יָמִים). “So that it be good for you” is not written, but “in order that it be good for you” (לְמַעַן אִיטַב לָךְ לָא כְּתִיב, אֶלָּא לְמַעַן יִיטַב לָךְ). “And your days be lengthened” is not written, but rather, “and you shall prolong days” (וְיַאֲרִיכוּן יָמֶיךָ לָא כְּתִיב, אֶלָּא וְהַאֲרַכְתָּ יָמִים). “In order that it be good for you”-this is the place that benefits all (לְמַעַן יִיטַב לָךְ, הַהוּא אֲתָר דְּאוֹטִיב לְכֹלָּא), and it is the world that is hidden and concealed (וְאִיהוּ עָלְמָא דְּסָתִים וְגָנִיז). “And you shall prolong days”-as it is written, “you shall take for yourself,” it is within the permission of the human being (וְהַאֲרַכְתָּ יָמִים, כְּמָה דִּכְתִּיב: תִּקַּח לָךְ, בִּרְשׁוּתָא דְּבַר נָשׁ אִיהוּ). And if the act presents itself and he has proper intention in it, fortunate is he (וְאִי אִזְדָּמַן לֵיהּ עוֹבָדָא וִיכַוֵּון בֵּיהּ, זַכָּאָה אִיהוּ). And even if he did not intend it, fortunate is he, for he fulfilled the command of his Master (וְאַף עַל גַּב דְּלָא מְכַוֵּין בֵּיהּ, זַכָּאָה אִיהוּ, דְּעָבִיד פִּקּוּדָא דְּמָרֵיהּ). But he is not considered as one who performed the act for its sake, with intention directed toward the honor of his Master (אֲבָל לָא אִתְחַשִּׁיב כְּמָאן דְּעָבִיד רְעוּתָא לִשְׁמָהּ, וִיכַוֵּין בֵּיהּ, בִּרְעוּתָא דְּאִסְתַּכְּלוּתָא בִּיקָרֵא דְּמָרֵיהּ), like one who does not know how to interpret reason (כְּמָאן דְּלָא יָדַע לְמִסְבַּר סְבָרָא), for the matter depends on intention for its own sake (דְּהָא בִּרְעוּתָא תָּלְיָא מִלָּה לִשְׁמָהּ). And with an act below for its sake, the act ascends above, and is repaired as it should be (וּבְעוֹבָדָא דִּלְתַּתָּא לִשְׁמָהּ, אִסְתַּלַּק עוֹבָדָא לְעֵילָּא, וְאִתְתַּקַּן כַּדְקָא יֵאוֹת). In this way, through bodily action, the act of the soul is rectified in that intention (כְּגַוְונָא דָּא, בְּעוֹבָדָא דְּגוּפָא, אִתְתַּקַּן עוֹבָדָא דְּנַפְשָׁא, בְּהַהוּא רְעוּתָא).

For Kudsha Berikh Hu desires the heart, and the will of man (דְּהָא קוּדְשָׁא בְּרִיךְ הוּא בָּעֵי לִבָּא, וּרְעוּתָא דְּבַר נָשׁ). And even so, if that will of the heart is not present-which is the root of everything (וַאֲפִילּוּ הָכִי, אִי לָאו תַּמָּן רְעוּתָא דְּלִבָּא, דְּאִיהוּ עִקָּרָא דְּכֹלָּא), for this David prayed and said: “And establish the work of our hands for us…” (עַל דָּא צַלֵּי דָּוִד וְאָמַר: וּמַעֲשֵׂה יָדֵינוּ כּוֹנְנָה עָלֵינוּ וְגוֹ׳) (Psalms 90). For not every man is wise to align will and heart, to rectify all and perform a mitzvah act (דְּהָא לֵית כָּל בַּר נָשׁ חַכִּים לְשַׁוָּאָה רְעוּתָא וְלִבָּא, לְתַקֵּנָא כֹּלָּא וְיַעֲבִיד עוֹבָדָא דְּמִצְוָה). For this reason, he prayed this prayer: “And establish the work of our hands…” (עַל דָּא צַלֵּי צְלוֹתָא דָּא: וּמַעֲשֵׂה יָדֵינוּ כּוֹנְנָה עָלֵינוּ).

What is “[You] establish it upon us”? “Establish it” - and rectify your repair above properly (מַאי כּוֹנְנָה עָלֵינוּ כּוֹנְנָה – וְאַתְקִין תִּקּוּנָךְ לְעֵילָּא כַּדְקָא יֵאוֹת). “Upon us” - even though we do not know how to align will, but only the act (עָלֵינוּ – אַף עַל גַּב דְּלֵית אֲנַן יַדְעֵי לְשַׁוָּאָה רְעוּתָא, אֶלָּא עוֹבָדָא בִּלְחוֹדוֹי). “Establish the work of our hands”-for whom? For that level which needs to be rectified (מַעֲשֵׂה יָדֵינוּ כּוֹנְנֵהוּ – לְמַאן לְהַהוּא דַּרְגָּא דְּאִצְטְרִיךְ לְאִתְתַּקְּנָא). “Establish it,” in unification with the Patriarchs, to be rectified through them, through this act, as is fitting (כּוֹנְנֵהוּ – בְּחִבּוּרָא חֲדָא בַּאֲבָהָן, לְמֶהֱוֵי מְתַתְּקְּנָא בְּהוֹן, בְּהַאי עוֹבָדָא, כַּדְקָא יֵאוֹת).

We learn in the Zohar: one who holds fast to Orayta is supported by it and strengthened by it upon his thighs, so that he not stray to the right or to the left (גָּרְסִינָן בְּזוֹהַר, מַאן דְּאֲחִיד בְּאוֹרַיְּיתָא, סַמְכָּא לֵיהּ וּמֵחֲזְקָהּ לֵיהּ עַל יַרְכוֹי, דְּלָא יִסְטֵי לִיְמִינָא וְלִשְׂמָאלָא). Fortunate are Yisrael, for Kudsha Berikh Hu gave them the Orayta to reveal to them supernal secrets (זַכָּאִין אִינוּן יִשְׂרָאֵל דְּקוּדְשָׁא בְּרִיךְ הוּא יָהַב לוֹן אוֹרַיְּיתָא לְגַלָּאָה לוֹן רָזִין עִלָּאִין). Upon them it is written: “And you who cleave to Hashem your Elohim…” (Deuteronomy 4) (עֲלַיְיהוּ כְּתִיב: וְאַתֶּם הַדְּבֵקִים בַּיי אֱלֹהֵיכֶם וגו׳).

Come and see: when Kudsha Berikh Hu gave the Orayta to Yisrael, He engraved it in the secret of the Holy Name (וְתָּא חֲזֵי, כַּד יָהִיב קוּדְשָׁא בְּרִיךְ הוּא אוֹרַיְּיתָא לְיִשְׂרָאֵל, רָשִׁים לָהּ בְּרָזָא דִּשְׁמָא קַדִּישָׁא). He said: “I am Hashem your Elohim” (Exodus 20) (אָמַר: אָנֹכִי יְי אֱלֹהֶיךָ), in the secret of Chesed of Avraham, who grasped it (בְּרָזָא דְּחֶסֶד אַבְרָהָם אֲחִיד בָּהּ). Opposite it are the positive commandments (mitzvot aseh) (וּלְקוּבְלֵיהּ מִצְוֹת עֲשֵׂה), and this secret is the first command that Kudsha Berikh Hu gave to Avraham-it was a positive commandment (וְרָזָא דָּא תַּפְקִידָתָא קַמָּיְיתָא דְּפָקִיד קוּדְשָׁא בְּרִיךְ הוּא לְאַבְרָהָם – מִצְוֹת עֲשֵׂה הֲוָה), as it is written: “Go forth from your land…” (Bereshit 12) (דִּכְתִיב: לֵךְ לְךָ מֵאַרְצְךָ). And therefore, the number of positive commandments is 248, corresponding to Avraham (וּבְגִין כָּךְ חוּשְׁבָּן מִצְוֹת עֲשֵׂה רְמַ״ח, כְּחֻשְׁבָּן אַבְרָהָם).

“You shall have no other gods…” (Exodus 20) (לֹא יִהְיֶה לְךָ אֱלֹהִים אֲחֵרִים וגו׳), this is the secret of Gevurah that Yitzchak held (בְּרָזָא דִּגְבוּרָה דְּאֲחִיד בָּהּ יִצְחָק), for all those “other gods” and all those corrupted powers draw from his side-such as Esav and all his commanders (דְּכָל אִינוּן אֱלֹהִים אֲחֵרִים וְאִינוּן סָרְכִין מְמָנָן מִסִּטְרֵיהּ יַנְקִין, וְכֵן עֵשָׂו וְכָל אִינוּן מְמָנָן דִּילֵיהּ). For Yitzchak is connected to the mitzvot lo ta’aseh (דְּהָא יִצְחָק בְּמִצְוֹת לֹא תַּעֲשֶׂה אֲחִיד). And his first command was a negative one, as it is written: “Do not go down to Egypt” (Bereshit 26) (וְתַּפְקִידְתָּא קַמָּיְיתָא דִּילֵיהּ, מִצְוַת לֹא תַּעֲשֶׂה הֲוָה, דִּכְתִיב: אַל תֵּרֶד מִצְרַיְמָה).

And the Mitzvot Lo Ta'aseh [Negative Commandments] come from the side of Din [Judgment] (וּמִצְוֹת לֹא תַּעֲשֶׂה מִסִּטְרָא דְּדִינָא קָא אָתֵי), for punishment comes upon a person when he transgresses them (דְּהָא מַעֲנִישִׁין לֵיהּ לְבַר נָשׁ כַּד עֲבַר עֲלָהּ). And therefore (וּבְגִין כָּךְ), the number of the Mitzvot Lo Ta'aseh [Negative Commandments], in the mystery of its level (חוּשְׁבָּן מִצְוֹת לֹא תַּעֲשֶׂה בְּרָזָא דְּדַרְגָּא דִּילֵיהּ), is in the mystery of three hundred and sixty-five (בְּרָזָא דְּשַׁס״ה), corresponding to the days of the sun that shine from the side of Gevurah (לְקַבֵּל יוֹמִין דְּשִׁמְשָׁא דְּנָהִיר מִסִּטְרָא דִּגְבוּרָה). This is what is written (הֲדָא הוּא דִּכְתִיב): “As the sun goes forth in its might” (כְּצֵאת הַשֶּׁמֶשׁ בִּגְבוּרָתוֹ) (Shoftim 5:31).

“You shall not take” (לֹא תִשָּׂא)—in the mystery of the Gevurah of Tiferet, which is called Emet [Truth] (בְּרָזָא דִּגְבוּרָ''ה, דְּתִפְאֶרֶת דְּאִקְּרֵי אֶמֶת), and through it Ya'akov the Complete was called (וְאִיקְרֵי בָּהּ יַעֲקֹב שְׁלֵימָא). And he draws from two portions (וְיָנִיק תְּרֵין חוּלָקִין): Mitzvot Aseh [Positive Commandments] and Mitzvot Lo Ta'aseh [Negative Commandments] (מִצְוֹת עֲשֵׂה וּמִצְוֹת לֹא תַּעֲשֶׂה). This is what is written (הֲדָא הוּא דִּכְתִיב): “And Ya'akov was a simple man, dwelling in tents” (וְיַעֲקֹב אִישׁ תָּם יוֹשֵׁב אֹהָלִים) (Bereshit 25:27). And he entered into every side (וְעָאַל לְכָל סִטְרִין): for Rachamim [Mercy] and for Din [Judgment], for Mitzvot Lo Ta'aseh [Negative Commandments] and for Mitzvot Aseh [Positive Commandments] (לְרַחֲמֵי וּלְדִינָא, לְמִצְוֹת לֹא תַּעֲשֶׂה וּלְמִצְוֹת עֲשֵׂה). And he is called complete (וְאִיקְרֵי שְׁלִים), because an oath comes from completeness (בְּגִין דִּשְׁבוּעָה מִשְׁלָמָא אַתְיָיא). And concerning this (וְעַל דָּא), it is within the mystery of Mitzvot Aseh [Positive Commandments] and Mitzvot Lo Ta'aseh [Negative Commandments] (בְּרָזָא דַּעֲשֵׂה וְלֹא תַּעֲשֶׂה). And just as it is a Mitzvat Lo Ta'aseh [Negative Commandment] when it is for falsehood (וְכַמָּה דְּאִיהִי לֹא תַּעֲשֶׂה כַּד אִיהִי לְשִׁקְרָא), so too it is a Mitzvat Aseh [Positive Commandment] when it is in Emet [Truth] (הָכִי אִיהִי מִצְוַת עֲשֵׂה כַּד אִיהִי בֶּאֱמֶת). As it is written (דִּכְתִיב): “And you shall swear, ‘As Hashem lives,’ in truth, in justice, and in righteousness” (וְנִשְׁבַּעְתָּ חַי יְיָ בֶּאֱמֶת בְּמִשְׁפָּט וּבִצְדָקָה) (Yirmeyahu 4:2). And it is written (וּכְתִיב): “And in His Name shall you swear” (וּבִשְׁמוֹ תִּשָּׁבֵּעַ) (Devarim 10:20).

“Remember the day of Shabbat to sanctify it” (זָכוֹר אֵת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ) (Exodus 20), this is the Secret of the covenant, which is Yesod held by Yosef (בְּרָזָא דִּבְּרִית, דְּהוּא יְסוֹד דְּאֲחִיד בֵּיהּ יוֹסֵף). And for this it is called Shabbat, for Yosef is called “All,” and Shabbat too is “All,” from which all delight and pleasure flow to sustain all the worlds (וְעַל דָּא אִקְרֵי שַׁבָּת, דְּהָא יוֹסֵף כָּל אִקְרֵי, שַׁבָּת נָמֵי כָּל – דְּכָל עִינוּגָא וְתַפְנוּקָא נָפִיק מִנֵּיהּ לְקַיְּימָא עָלְמִין כֻּלָּהוֹן). And concerning this, Shabbat is the generality of 'Positive Mitzvot' and “Negative Mitzvot,” because Yosef also is the firstborn who takes two portions (וְעַל דָּא שַׁבָּתָא כְּלָלָא דַּעֲשֵׂה וְלֹא תַּעֲשֶׂה, בְּגִין דְּיוֹסֵף נָמֵי בּוּכְרָא דְּנָטִיל תְּרֵין חוּלָקִין).

Come and see (תָּא חֲזֵי), in the utterances of Mishneh Torah it is written (בְּדִבְּרוֹת מִשְׁנֶה תּוֹרָה כְּתִיב), “And you shall remember that you were a slave in Mitzrayim, and Hashem your God redeemed you from there” (וְזָכַרְתָּ כִּי עֶבֶד הֲיִּיתָּ בְּמִצְרַיִם וַיִפְדֶךָ יְיָ אֱלהֶיךָ מִשָׁם) (Deuteronomy 15). Here He taught them Orayta of a supernal secret (הָכָא אוֹלִיף לוֹן אוֹרַיְּיתָא רָזָא עִילָּאָה). For that Tzaddik who was sold to be a slave in Egypt, and they feared him (דְּהָא הַהוּא צַדִּיקָא דְּאִזְדְּבַן חַיֵּים לְעַבְדָּא בְּמִצְרַיִם וְדָחִילוּ לֵיהּ), in his merit was given: “Remember the day of Shabbat” (לְקוּבְלֵיהּ אִיהוּ: זָכוֹר אֵת יוֹם הַשַּׁבָּת). And for this reason Kudsha Berikh Hu said to Yisrael: I ask of you-be mindful of that Tzaddik who was sold by your hands and became a slave in Egypt (וּבְגִין כָּךְ אָמַר לוֹן קוּדְשָׁא בְּרִיךְ הוּא לְיִשְׂרָאֵל, בְּבָעוּ מִנְּכוֹן: הֲווּ דְּכִירִין הַהוּא צַדִּיקָא דְּאִזְדְּבַן עַל יְדַיְיכוּ וְהָוָה לְעַבְדָּא בְּמִצְרַיִם). And through that sin, it was decreed upon you to be enslaved in Egypt (וּבְהַהוּא חוֹבָה אִתְגְּזַר עֲלַיְיכוּ לְאִשְׁתַּעְבְּדָא בְּכוּ בְּמִצְרַיִם). And to atone for that sin-that you sold him-guard the day of Shabbat and it will cleave to you (וּלְכַפָּרָא הַהוּא חוֹבָה דְּזַבִּינְתוּן לֵיהּ – נָטְרוּ יוֹמָא דְּשַׁבָּתָא וְיִשְׁתְּבִּיק לְכוֹן), for the day of Shabbat corresponds to him, as we established in the the secret of Faith (דְּהָא יוֹמָא דְּשַׁבָּת לְקוּבְלֵיהּ אִיהוּ, כְּדְּאוֹקִימְנָא בְּרָזָא דִּמְהֵימָנוּתָא).

The first day is the portion of Avraham-as it is written: “The kindness of El is all day” (חֶסֶד אֵל כָּל הַיּוֹם) (Psalms 52) (יוֹמָא קַדְמָאָה לְקוּבְלֵיהּ דְּאַבְרָהָם – הַהוּא דִּכְתִיב: חֶסֶד אֵל כָּל הַיּוֹם).

The second day is the portion of Yitzchak-and for this reason Kudsha Berikh Hu sat to judge the world (יוֹמָא תִּנְיָינָא לְקוּבְלֵיהּ דְּיִצְחָק, וּבְגִין כָּךְ יָתֵיב קוּדְשָׁא בְּרִיךְ הוּא לְמֵידָן עַלְמָא).

The third day is the portion of Ya'akov, who is the middle pillar, and for this it is written in the work of Bereshit: “Let the waters gather” (Bereshit 1) (יוֹמָא תְּלִיתָאָה לְקוּבְלֵיהּ דְּיַעֲקֹב דְּאִיהוּ קַו אֶמְצָעִי, וּבְגִין כָּךְ כְּתִיב בֵּיהּ בְּעוֹבָדָא דְּבְרֵאשִׁית: יִקָּווּ הַמַּיִם).

And the fourth day corresponds to David (וְיוֹמָא רְבִיעָאָה לָקֳבְלֵיה דְדָּוִד), as it is written: “Let there be luminaries” (יְהִי מְאֹרֹת) (Bereshit 1), Me’orot written deficient (missing Vav) (מְאֹרֹת חַסֶר), for Knesset Yisrael has no light of her own (דְּהָא כְּנֶסֶת יִשְׂרָאֵל לֵית לָהּ נְהוֹרָא מִדִילָה), except what is given to her through the hand of the Tzaddik (אֶלָּא מָה דְאִתְיְיהִיב לָהּ עַל יְדָא דְצַדִּיק). Likewise, regarding David it is written: “poor and needy” (הַכִּי נָמֵי דָּוִד כְּתִיב בֵּיהּ עָנִי וְאֶבְיוֹן), and he had no life except what was given to him from the days of Adam Kadma'ah, seventy years (וְלֵית חַיִּים אֶלָּא מָה דְאִתְיְיהִיב לֵיהּ מִיוֹמֵי דְאָדָם קַדְמָאָה שִׁבְעִין שְׁנִין).

And the fifth day corresponds to Moshe (יוֹמָא חֲמִישָׁאָה לָקֳבְלֵיה דְמֹשֶׁה), and the sixth day corresponds to Aharon (יוֹמָא שְׁתִיתָאָה לָקֳבְלֵיה דְאֲהַרֹן), and these are the six days of Bereishit above (וְאִינוּן שֵׁשֶׁת יְמֵי בְּרֵאשִׁית דִּלְעֵילָא), which are hinted at in the verse: “Yours, Hashem, is the greatness and the might and the beauty and the victory and the splendor-for all…” (לְךָ יְיָ הַגְדוּלָה וְהַגְּבוּרָה וְהַתִּפְאֶרֶת וְהַנֵּצַח וְהַהוֹד כִּי כָּל) (I Chronicles 29), and these are the portions of the Righteous (וְאִינוּן חוּלָקֵיהוֹן דְּצַדִּיקַיָּא).

In this secret: “the greatness” (Gedulah) is the secret of Avraham (בְּרָזָא דָא הַגְדוּלָה – בְּרָזָא דְּאַבְרָהָם), “the might” (Gevurah) is the Secret of Yitzchak (הַגְּבוּרָה – בְּרָזָא דְּיִצְחָק), and “the beauty” (Tiferet) is the secret of Ya'akov (וְהַתִּפְאֶרֶת – בְּרָזָא דְּיַעֲקֹב), “the victory” (Netzach) is the portion of Moshe (הַנֶצַח – חוּלָקָא דְּמֹשֶׁה), “the splendor” (Hod) is the portion of Aharon (וְהַהוֹד – חוּלָקָא דְּאֲהַרֹן), for “all” corresponds to the portion of Yosef (כִּי כָּל – לְקֳבְּלֵיהּ חוּלָקָא דְּיוֹסֵף), “the kingship” (Malkuth) is the portion of David (הַמַּמְלָכָה – חוּלָקֵיהּ דְּדָּוִד). And Yosef is called Shabbat below to correspond to the Tzaddik, the Life of All Worlds (וְיוֹסֵף שַׁבָּת אִקְרֵי לְתַתָּא לְקֳבֵל צַדִּיק חַי עָלְמִין), who is called Shabbat above (דְּאִקְּרֵי שַׁבָּת לְעֵילָּא), and for this reason it is written: “Therefore Hashem your Elohim has commanded you” (עַל כֵּן צִוְּךָ יְיָ אֱלֹהֶיךָ) (Deuteronomy 5).

Come and see: when Yisrael sought to conquer the land of Canaan (תָּא חֲזֵי, כַּד בָּעוּ יִשְׂרָאֵל לְמִכְבָּשׁ לְאַרְעָא דִּכְנָעַן), they encircled it six days (אַקִּיפוּ לָהּ שִׁיתָא יוֹמִין), once each day (זִמְנָא חֲדָא בְּכָל יוֹמָא), corresponding to those righteous of truth upon whom the world stands (לְקָבֵל אִינוּן זַכָּאֵי קְשׁוֹט דְּעֲלֵיהוֹן מִתְקַיֵּים עָלְמָא). And on the seventh day, seven times, corresponding to the day of Shabbat (וּבְיוֹמָא שְׁבִיעָאָה, שֶׁבַע זִמְּנִין, לְקָבֵל יוֹמָא דְשַׁבַּתָּא), which corresponds to the Tzaddik who nourishes them and sustains them (דְּאִיהוּ לְקָבֵל צַדִּיק דְּאִיהוּ זַן לְהוּ וּמְקַיֵּים לְהוּ), as it is written: “She has hewn her seven pillars” (חַצְבָה עֲמוּדֶיהָ שִׁבְעָה) (Proverbs 9), and it is written: “The Tzaddik is the foundation of the world” (וְצַדִּיק יְסוֹד עוֹלָם) (Proverbs 10), he is the foundation and root of all those righteous (אִיהוּ יְסוֹדָא וְעִיקָרָא דְּכָל אִינוּן זַכָּאִין). And were it not for the merit of the Righteous, they would not have been able to conquer it (וְאִי לָאו זְכוּתֵהוֹן דְּצַדִּיקַיָּיא, לָא הֲווּ יַכְלִין לְמִכְבֶּשָׁהּ). This is what is written: “Not through your righteousness or the uprightness of your heart…” (לֹא בְּצִדְקָתְךָ וּבְיוֹשֶׁר לְבָבְךָ וגוֹ') (Deuteronomy 9), and “in order to establish the word which Hashem swore to your fathers” (וּלְמַעַן הַקִים אֵת הַדָּבָר אֲשֶׁר נִשְׁבַּע יְיָ לַאֲבוֹתֶיךָ). “Honor your father” (כַּבֵּד אֶת אָבִיךָ) (Exodus 20), this is the secret of Netzach, which Moshe holds and from which he draws (בְּרָזָא דְּנֶצַח דְאֲחִיד בָּהּ מֹשֶׁה וְיָנִיק לָהּ), for Moshe honored Kudsha Berikh Hu through the Orayta (דְּהָא מֹשֶׁה הֲוָה מוֹקִיר לְקוּדְשָׁא בְּרִיךְ הוּא בְּאוֹרַיְּיתָא).

Come and see: if not for the Orayta that was given through the hand of Moshe the great prophet, human beings would not have known Kudsha Berikh Hu, nor would they have honored Him (תָּא חֲזֵי, אִי לָאו אוֹרַיְּיתָא דְּאִתְיְהִיבַת עַל יְדוֹי דְּמֹשֶׁה נְבִיאָה רַבָּה, לָא הֲווּ יָדְעִין בְּנֵי נָשָׁא לְקוּדְשָׁא בְּרִיךְ הוּא, וְלָא הֲווּ מוֹקְרִין לֵיהּ). For through the Orayta, man learns the service of his Master and honors Kudsha Berikh Hu (דְּהָא עַל יְדָא דְּאוֹרַיְּיתָא אוֹלִיף בַּר נָשׁ פּוּלְחָנָא דְּמָרֵיהּ, וְאוֹקִיר לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא). And therefore, “Honor your father”-this corresponds to Moshe (וּבְגִין כָּךְ: כַּבֵּד אֶת אָבִיךָ – לְקוּבְלֵיהּ דְּמֹשֶׁה אִיהוּ).

Another matter: “Honor your father,” this is the Written Torah (דָּבָר אַחֵר: כַּבֵּד אֶת אָבִיךָ דָּא תּוֹרָה שֶׁבִּכְתָב), and “your mother,” this is the Oral Torah (וְאֶת אִמֶּךָ – דָּא תּוֹרָה שֶׁבְּעַל פֶּה). For just as a father gives abundance to the mother, so too the Written Torah gives abundance to the Oral Torah (דִּכְמָה דְּאַבָּא יָהִיב שֶׁפַע לְאִימָא, הָכִי נָמֵי תּוֹרָה שֶׁבִּכְתָב יָהִיב שֶׁפַע לַתּוֹרָה שֶׁבְּעַל פֶּה).

“You shall not murder” corresponds to the level of Hod, which Aharon holds, and therefore: “You shall not murder” (לֹא תִרְצָח – לְקוּבֵּל דַּרְגָּא דְּהוֹ״ד דְּאֲחִיד בָּהּ אַהֲרֹן, וּבְגִין כָּךְ לֹא תִרְצָח), for when a person is killed, that radiance and supernal Hod upon him is taken away (בְּגִין דְּכַד קַטְלִין לֵיהּ לְבַר נָשׁ, הַהוּא זִיוָא וְהוֹ״ד עִילָאָה דַּעֲלֵיהּ נַטְלִין מִנֵּיהּ), as it is written (הֲדָא הוּא דִכְתִיב): “And my glory was turned upon me…” (וְהוֹדִי נֶהְפַּךְ עֲלַי וְגוֹ') (Daniel 10). And therefore Kudsha Berikh Hu warned humanity that the supernal beauty He places upon them should not be taken from them, and it is also the secret of peace (וּבְגִין כָּךְ אַזְהַר לוֹן קוּדְשָׁא בְּרִיךְ הוּא לִבְנֵי נָשָׁא, דְּהַהוּא שׁוּפְרָא עִילָאָה דְּיָהִיב עֲלֵיהוֹן דְּלָא יִטְלוּן לֵיהּ מִנְּהוֹן, וְאִיהוּ נָמֵי רָזָא דִּשְׁלָמָא). And for this reason Aharon stood to atone and to enter the inner chambers of the sanctuaries, and upon his mouth was said: “Atone for Your people Yisrael” (וּבְגִין כָּךְ קָאֵים אַהֲרֹן לְכַפָּרָא וּלְנָכְסָא נִכְסָת קוּדְשִׁין, וְעַל פּוּמֵיהּ: כַּפֵּר לְעַמְּךָ יִשְׂרָאֵל).

“You shall not commit adultery” is in the secret of the Tzaddik, which one must hold, and it is the secret of Chokhmah (לֹא תִנְאָף – בְּרָזָא דְּצַדִּיק דְּאֲחִיד בָּהּ מַאן דְּאֲחִיד בָּהּ, וְאִיהוּ רָזָא דְּחָכְמְתָא), for Knesset Yisrael is not united except with the one who is seen in the Yesod of the world, as it is written: “And the Tzaddik is the foundation of the world” (דְּהָא כְּנֶסֶת יִשְׂרָאֵל לָא אִתְחַבְּרַת אֶלָּא בְּהַהוּא דְּחָזֵי לֵיהּ בִּיסוֹדָא דְּעָלְמָא, וְצַדִּיק יְסוֹד עוֹלָם).

Another matter: thus we have learned in the secret of Faith: “Honor” corresponds to Knesset Yisrael (דָּבָר אַחֵר: הָכִי אוֹלִיפְנָא בְּרָזָא דִּמְהֵימְנוּתָא: כַּבֵּ״ד – לְקוּבֵּל כְּנֶסֶת יִשְׂרָאֵל); “You shall not murder” corresponds to the level of Netzach (לֹא תִרְצָח – לְקוּבֵּל דַּרְגָּא דְּנֶצַ״ח); “You shall not commit adultery” corresponds to the level of Hod (לֹא תִנְאָף – לְקוּבֵּל דַּרְגָּא דְּהוֹ״ד).

Another matter: “Honor” corresponds to (Bereshit 1) “Let there be luminaries,” the act of Bereishit (דָּבָר אַחֵר: כַּבֵּד – לְקוּבֵּל יְהִי מְאוֹרוֹת דְּעוֹבָדָא דְּבְרֵאשִׁית); “You shall not murder” corresponds to (Bereshit 1) “Let the waters swarm with living souls,” for this reason: a living soul-you shall not kill (לֹא תִרְצָח – לְקוּבֵּל יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה, בְּגִין כָּךְ נֶפֶשׁ חַיָּה לֹא תִקְטוֹל); “You shall not commit adultery” corresponds to (Bereshit 1) “Let the earth bring forth living souls according to their kind,” for this reason: do not commit adultery with a woman who is not your kind, for she is not your pair (לֹא תִנְאָף – לְקוּבֵּל תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה לְמִינָהּ, בְּגִין כָּךְ לֹא תִנְאָף בְּאִתְּתָא דְּלָאו מִינָךְ, דְּלָאו אִיהִי בַּת זוּגָּךְ).

Another matter (דָּבָר אַחֵר): this is the completion of the ten utterances of the Orayta (הוּא סִיּוּמָא דְּעֶשֶׂר אֲמִירָן דְּאוֹרַיְּיתָא), corresponding to Atika deAtikin, the beginning of all (לְקֳבֵל עַתִּיקָא דְּעַתִּיקִין רֵאשִׁיתָא דְּכֹלָּא), to unite the end with the beginning (לְאַחָדָא סוֹפָא בְּרֵישָׁא), so that all becomes one (לְמֶהֱוֵי כֹּלָּא חַד). And that which was not permitted at first (וְהָא דְּלָא שָׁרֵי בְּהוּ בְּקַדְמִיתָא), was in order to teach a supernal mystery (לְאוֹלָפָא רָזָא עִילָאָה), until permission was granted to Moshe in that place (עַד אָן אֲתָר אִתְיְיהִיבַת לֵיהּ רְשׁוּתָא לְמֹשֶׁה), and from that place he received the Orayta from Ze'ir Anpin (וּמֵאַן אֲתָר קַבִּיל אוֹרַיְּיתָא מִזְּעֵיר אַנְפִּין). He spoke seven utterances (אָמַר ז׳ אֲמִירָן), corresponding to the seven supernal Dargin [Levels] alluded to in the verse: “Yours, Hashem, is the greatness...” (לְקֳבֵל ז׳ דַּרְגִּין עִילָּאִין דִּרְמִיזִין בְּקְרָא: לְךָ יְיָ הַגְּדוּלָּה וְגוֹ׳) (I Divrei HaYamim 29:11). And up to that place Moshe gazed (וְעַד הַהוּא אֲתָר אִסְתַּכַּל מֹשֶׁה), as it is written (דִּכְתִיב): “Face to face Hashem spoke with Moshe” (פָּנִים בְּפָנִים דִּבֵּר יְיָ עִם מֹשֶׁה) (Shemot 33:11). “Face” (פָּנִים)—this is the Holy Son (דָּא בְּרָא קַדִּישָׁא). “Face” (בְּפָנִים)—this is the Daughter (דָּא בְּרַתָּא). “Face” (פָּנִים)—this is the Brit [Covenant] (דָּא בְּרִית). “Face” (בְּפָנִים)—this is the Aron [Ark] (דָּא אֲרוֹן). And once they were united (וְכֵיוָן דְּאִתְחַבְּרוּ), Hashem spoke (דִּבֵּר יְיָ). And who are they? (וּמָאן אִינוּן). Seven utterances (שִׁבְעָה אֲמִירָן), which are the three supernal Dargin [Levels] of Atika Kadisha (דְּאִינוּן ג׳ דַרְגִּין עִילָּאִין דְּעַתִּיקָא קַדִּישָׁא), spoken corresponding to the last three utterances (אִתְאַמְּרוּ לְקֳבֵל ג׳ אֲמִירָן בַּתְרָאִין), and they ascend from below to above (וְסָלִיקוּ מִתַּתָּא לְעֵילָּא).

“You shall not steal” (לֹא תִגְנוֹב)—this corresponds to Imma Ila'ah, Binah, which draws from Chokhmah (לְקֳבֵל אִימָּא עִילָּאָה, בִּינָה דְּיַנְקָא מֵחָכְמָה). And one who possesses Binah (וּמָאן דְּאִית בֵּיהּ בִּינָה), is called one who understands one matter from within another matter (אִקְרֵי: מֵבִין דָּבָר מִתּוֹךְ דָּבָר), like one who steals and takes what is in the heart of the wise man (כְּמָאן דְּגָנִיב וְנָסִיב מָה דְּאִית בְּלִבָּא דְּחַכָּם), who teaches him Chokhmah (דְּאוֹלִיף לֵיהּ חָכְמְתָא). And the Orayta (וְאוֹרַיְּיתָא)—even though Binah is permitted to draw from Chokhmah (דְּאַף עַל גַּב דְּאִשְׁתָּרֵי לְגַבֵּיהּ בִּינָה לְיַנְקָא מֵחָכְמָה), there is another kind of theft from the other side that is forbidden (גְּנֵיבָה אִית מִסִּטְרָא אַחֲרָא דְּאָסִיר), and therefore it simply says: “You shall not steal” (וְאָמַר לֹא תִגְנוֹב סְתָּם).

“You shall not bear false witness against your fellow” corresponds to the supernal level of Chokhmah, for man is not able to give an answer unless the supernal spirit of Chokhmah is within him (לֹא תַעֲנֶה בְּרֵעֲךָ – לְקֳבֵל דַּרְגָּא עִילָּאָה דְּחָכְמְתָא, דְּהָא בַּר נָשׁ לָא יָכִיל לַאֲתָבָא פִּתְגָּם, אֶלָּא בִּגִין דַּרְגָּא דְּרוּחָא עִילָּאָה דְּחָכְמְתָא דְּאִית בֵּיהּ). As it is written: “The wise man responds with the knowledge of spirit” (הֲדָא הוּא דִּכְתִיב: הַחָכָם יַעֲנֶה דַּעַת רוּחַ) (Job 15). And even though this “poor man” is poor, within him is the sustenance and support of the world-to know his Master-and this is the secret of Faith (וְאַף עַל גַּב דְּהַאי עֲנִיָּיָא דְּאִיהוּ עָנִי, אִית בְּהוּ קִיּוּמָא דְּעָלְמָא וְסִיוּעָא לְעָלְמָא לְמִנְדַּע לְמָארֵיהּ, וְאִיהוּ בְּרָזָא דִּמְהֵימְנוּתָא). There is a kind of testimony from another side that is forbidden-and thus it says: “You shall not bear [false witness]…” (אִית עֲנִיָּאָה מִסִּטְרָא אַחֲרָא דְּאָסִיר. הֲדָא הוּא דִּכְתִיב: לֹא תַעֲנֶה וְגוֹ׳).

“You shall not covet” (לֹא תַחְמוֹד)—this corresponds to the concealed supernal Darga [Level], upon which all thoughts depend (לְקֳבֵל דַּרְגָּא סְתִימָאָה עִילָאָה דְּכָל מָּחְשְׁבָן בֵּיהּ תַּלְיָין), and which no being in the world can know (וְלֵית בְּעָלְמָא דְּיִנְדַּע הַהוּא דַּרְגָּא), because it is the concealment of all concealments (בְּגִין דְּאִיהוּ סְתִימָא דִּסְתִּימִין). And when it arose in the concealed supernal thought (וְכָד סָלִיק בְּמַחְשָׁבָה עִילָאָה טְמִירָא), it created the supernal world and the lower world in a single instant (בָּרָא עַלְמָא עִילָאָה וְעָלְמָא תַּתָּאָה בְּרִגְעָא חַדָא). This is what is written (הֲדָא הוּא דִכְתִיב): “They stand together” (יַעַמְדוּ יַחְדָּו) (Yeshayahu 48:13). And that thought is concealed (וְהַהִיא מַחְשָׁבָה סְתִימָאָה).

And within a person there is a concealed thought (וּבַּר נָשׁ אִית לֵיהּ מַחֲשָׁבָה סְתִימָאָה), which no one knows except Kudsha Berikh Hu alone (דְּלֵית דְּיָדַע בָּהּ אֶלָא קוּדְשָׁא בְּרִיךְ הוּא בִּלְחוֹדוֹי), and He placed within man the ability to think words of the Orayta, words of Mitzvah (וְיָהֲבָה בֵּיהּ בְּבַר נָשׁ לְמֶחְשַׁב מִילִין דְּאוֹרַיְּיתָא, מִילִין דְּמִצְוָה). For from that supernal thought (בְּגִין דְּהַהוּא מַחֲשָׁבָה עִילָאָה), its springs flow to the place of Chokhmah (נָגְדָא מַבּוּעִין דִּילָהּ לְאַתְרָא דְּחָכְמְתָא), and it is not revealed at all (וְלָא אִתְפְּרַשׁ כְּלָל).

And from this supernal Chokhmah the Torah emerges (וּמֵהָאי חָכְמָתָא עִילָאָה נַפְקַת תּוֹרָה), and extends its flow to that place of lower Chokhmah, which is called Mitzvah (וְנָגִיד שָׁקִיוּתָּה עַד הַהוּא אַתְרָא דְּחָכְמָה תַּתָּאָה דְּאִקְּרֵי מִצְוָה). And therefore (וְעַל דָּא), one who thinks to perform a Mitzvah (מַאן דְּחָשִׁיב לְמֶעְבַּד מִצְוָה), it is as though he has performed it (כְּאִילוּ עֲשָׂאָה), because he causes the flow of blessings to descend from that supernal thought to the place called Mitzvah (בְּגִין דְּגָרִים לְמֵיתֵי סִפּוּקָא דְּבִרְכָּאן מֵּהַהוּא מַחֲשָׁבָה עִילָאָה עַד אֲתָר דְּאִקְּרֵי מִצְוָה). And it is as though he performed it, as you say (וּכְאִילוּ עֲשָׂאָה, כְּמָה דְּאַתְּ אָמֵר): “And you shall do them” (וַעֲשִׂיתֶם אוֹתָם) (Bemidbar 15:39). And this thought is the beginning of all (וּמַחֲשָׁבָה דָּא רֵישָׁא דְּכוֹלָּא). And although, from the side of that supernal thought, permission is given for words of Mitzvah (וְאַף עַל גַּב דְּבְּסִטְרָא דְּמַחֲשָׁבָה עִילָאָה אִתְיְיהִיב לֵיהּ רְשׁוּתָא לְמִלִּין דְּמִצְוָה), words that are not Mitzvah are forbidden (מִלִּין דְּלָא מִצְוָה אֲסִירִין). And this is what is written (הֲדָא הוּא דִּכְתִיב): “You shall not covet” (לֹא תַחְמוֹד).

And come and see (וְתָא חֲזֵי): why were all the utterances arranged corresponding to each Keter, and each of the Mitzvot Aseh [Positive Commandments] in its proper place, and each of the Mitzvot Lo Ta'aseh [Negative Commandments] in its proper place? (מַאי טַעְמָא כּוּלְּהוּ אֲמִירָן לְקֳבֵל כָּל כִּתְרָא וְכִּתְרָא – מִצְוֹת עֲשֵׂה בְּאַתְרָא דְּחָזֵי לֵיהּ, וּמִצְוֹת לֹא תַעֲשֶׂה בְּאַתְרָא דְּחָזֵי לֵיהּ). And these last three are Mitzvot Lo Ta'aseh [Negative Commandments] (וְאִינוּן תְּלָתָא בַּתְרָאִי – אִינוּן לֹא תַעֲשֶׂה), but they derive from the generality of the Mitzvot Aseh [Positive Commandments] (מִכְּלָלָא דַּעֲשֵׂה), as we have established concerning them all (כְּדְּאוֹקִימְנָא בְּכֻלְּהוּ). Although this one is permitted (אַף עַל גַּב דְּהַאי שָׁרֵי), that one is forbidden (הַאי אֲסִיר). For they correspond to Atika deAtikin (בְּגִין דְּאִינוּן לְקֳבֵל עַתִּיקָא דְּעַתִּיקִין), in whom great Chesed and Rachamim depend (דְּחֶסֶד וְרַחֲמִים גְּדוֹלִים תַּלְיָין בֵּיהּ), and He is revealed only through the Mitzvot Aseh [Positive Commandments] (וְלָא אִתְחֲזֵי אֶלָּא לְמִצְוֹת עֲשֵׂה).

Therefore (בְּגִין כָּךְ), derive from them (דָּיֵיק מִנַּיְיהוּ), that a person—and especially the Kohen Gadol—must not turn to the other side (דְּלָא יִתְפָּנֵי בַּר נָשׁ – כֹּהֵן גָּדוֹל – לְסִטְרָא אַחֲרָא). And He inscribed them with the Mitzvot Lo Ta'aseh [Negative Commandments] (וְרָשֵׁים לְהוּ בְּמִצְוֹת לֹא תַעֲשֶׂה), and warned mankind through the prohibitive form (וְאַזְהָר לוֹן לִבְנֵי נָשָׁא בְּלָאו), through this final utterance (עַל הַאי אֲמִירָה בַּתְרָאָה), which is the totality of the entire Orayta (דְּאִיהִי כְּלָלָא דְּאוֹרַיְּיתָא). And whoever transgresses this (וּמָאן דְּעָבַר עַל הַאי), it is as though he has transgressed the entire Orayta (כְּאִילּוּ אַעְבַּר עַל כָּל אוֹרַיְּיתָא), because it is above (בְּגִין דְּאִיהוּ לְעֵילָּא), the beginning of all (רֵאשִׁיתָא דְכוֹלָא), the totality of all (כְּלָלָא דְּכֹלָא). And if a person transgresses this (וְאִי בַּר נָשׁ עֲבַר עַל הַאי), and turns his thought away from the paths of the Orayta (וְאַסְטֵי מַחֲשַׁבְתֵּיהּ מֵאוֹרְחִין דְּאוֹרַיְּיתָא), then he cleaves to the side of falsehood (כְּדֵין אִתְדַּבַּק בְּסִטְרָא אַחֲרָא דְּשֶׁקֶר), and then he comes to violate: “You shall not bear false witness against your fellow” (וּכְדֵין אָתֵי לִידֵי לֹא תַעֲנֶה בְרֵעֲךָ וְגוֹ׳) (Shemot 20:13). As we find concerning Achav (כְּדְּאַשְׁכְּחָן גַּבֵּי אַחְאָב), who coveted the vineyard of Navot (דְּחַמִיד כַּרְמָא דְּנָבוֹת), and then false witnesses testified against him (וּכְדֵין אֲסְהִידוּ עָלֵיהּ שִׁקְרָא).

And from this, a man comes to transgress all the utterances (וּמֵהָאי אָתֵי בַּר נָשׁ לְמֶעְבַּר עַל כֻּלְּהוּ אֲמִירָן). But when he walks in the paths of Orayta and thinks upon the Orayta and her commandments (אֲבָל כַּד אִיהוּ אָזִיל בְּאוֹרְחֵי דְּאוֹרַיְּיתָא, וְחַשִּׁיב בְּאוֹרַיְּיתָא וּבְפִקוּדוֹי), then that thought is extended throughout all levels, from the side of Truth, from the side of supernal Faith (כְּדֵין אִתְפָּשַׁט הַהִיא מַחֲשָׁבָה בְּכֻלְּהוּ דַּרְגִּין מִסִטְרָא דֶּאֱמֶת, מִסִטְרָא דִּמְהֵימָנוּתָא עִילָאָה).

And come and see (וְתָּא חֲזֵי): for all the utterances were established so that one should not turn his thought and his will to another side (דְּהָא נֵעִיצִין כּוּלְּהוּ אֲמִירָן דְּלָא לְאַסְטָאָה מַחֲשַׁבְתֵּיהּ וּרְעוּתֵיהּ לִסְטַר אַחֲרָא). And when a person cleaves to this (וְכַד בַּר נָשׁ מִתְדַּבָּק בְּהַאי), then all the worlds are filled with supernal blessings (כְּדֵין כֻּלְּהוּ עָלְמִין מִתְמָלְאָן בִּרְכָּאָן עִילָּאִין), which flow from Atika (דְּנָגְדִין מֵעַתִּיקָא), whose concealment belongs to Him (סְתִימָא דִּילָהּ).

“You shall not murder. You shall not commit adultery. You shall not steal.” (לֹא תִּרְצָח. לֹא תִּנְאָף. לֹא תִּגְנֹב) (Shemot 20:13). The Ta'am [Cantillation Mark] pauses on all three (לֹא. פָּסְקָא טַעֲמָא בְּכָל הָנִי תְּלָת), and if the Ta'am [Cantillation Mark] had not paused (וְאִי לָא דְּפָסְקָא טַעֲמָא), there would have been no rectification in the worlds (לָא הֲוֵי תִּקּוּנָא לְעָלְמִין), and it would be forbidden for us to kill a person in the world (וִיְהֵא אָסִיר לָן לְקָטְלָא נַפְשָׁא בְּעָלְמָא), even if he transgresses the Orayta (אַף עַל גַּב דְּיַעֲבוֹר עַל אוֹרַיְּיתָא).

But with the pausal Ta'am [Cantillation Mark] (אֲבָל בְּמָה דְּפָסְקָא טַעֲמָא), it is both forbidden and permitted (אָסִיר וְשָׁרֵי). “You shall not commit adultery” (לֹא תִּנְאָף)—were it not for the pausal Ta'am [Cantillation Mark] (אִי לָאו דְּפָסְקָא טַעֲמָא), it would be forbidden even for the sake of bringing forth offspring (אָסִיר אֲפִילּוּ לְאוֹלָדָא), or to rejoice with one's wife in the joy of the Mitzvah (אוֹ לְמֶחְדֵי בְּאִתְּתֵיהּ חֶדְוָה דְּמִצְוָה).

But with the pausal Ta'am [Cantillation Mark] (וּבַמֶּה דְּפָסְקָא טַעֲמָא), it is both forbidden and permitted (אָסִיר וְשָׁרֵי). “You shall not steal” (לֹא תִגְנֹב)—were it not for the pausal Ta'am [Cantillation Mark] (אִי לָאו דְּפָסְקָא טַעֲמָא), it would be forbidden even to steal the understanding of one's teacher in the Orayta (הֲוָה אָסִיר אֲפִילּוּ לְמִגְנַב דַּעְתָּא דְּרַבֵּיהּ בְּאוֹרַיְּיתָא), or the understanding of a sage by gazing upon him (אוֹ דַּעְתָּא דְּחָכָם לְאִסְתַּכְּלָא בֵּיהּ), or the understanding of a judge who judges according to the claims (אוֹ דַּיָּינָא דְּדָאִין דִּינָא לְפוּם טַעֲנָה), for he must steal the understanding of the deceiver (דְּאִצְטְרִיךְ לֵיהּ לְמִגְנַב דַּעְתָּא דְּרַמָּאָה), and steal the understanding of both parties (וּלְמִגְנַב דַּעְתָּא דְּתַרְוַויְיהוּ), in order to bring the judgment into the light (לְאַפָּקָא דִינָא לִנְהוֹרָא).

But with the pausal Ta'am [Cantillation Mark] (וּבַמֶּה דְּפָסְקָא טַעֲמָא), it is both forbidden and permitted (אָסִיר וְשָׁרֵי). “You shall not bear false witness against your fellow” (לֹא תַעֲנֶה בְרֵעֲךָ עֵד שֶׁקֶר) (Shemot 20:13)—here the Ta'am [Cantillation Mark] does not pause (הָכָא לָא פָּסְקָא טַעֲמָא), because it is absolutely forbidden (בְּגִין דְּאָסִיר הוּא כְּלָל כְּלָל). And in all the matters of the Orayta (וּבְכָל מִילֵי דְּאוֹרַיְּיתָא), Kudsha Berikh Hu established supernal mysteries (קוּדְשָׁא בְּרִיךְ הוּא שָׁוִי רָזִין עִילָאִין), and taught mankind the path by which to be rectified and to walk in it (וְאוֹלִיף לִבְנֵי נָשָׁא אָרְחָא לְאִתְתַּקְּנָא בָּהּ וּלְמֵהַךְ בָּהּ), as you say (כְּמָה דְאַתְּ אָמֵר): “I am Hashem your God, Who teaches you for your benefit, Who guides you in the way you should go” (אֲנִי יְיָ אֱלֹהֶיךָ מְלַמֶּדְךָ לְהוֹעִיל מַדְרִיכְךָ בְּדֶרֶךְ תֵּלֵךְ) (Yeshayahu 48:17).

Likewise (וּף הָכִי): “You shall not covet” (לֹא תַחְמֹד)—the Ta'am [Cantillation Mark] does not pause at all (לָא פָּסִיק טַעֲמָא כְּלָל). And if you should say (וְאִי תֵימָא): even desiring the Orayta is forbidden, since it does not pause (אֲפִילּוּ חִמּוּדָא דְּאוֹרַיְּיתָא אָסִיר, כֵּיוָן דְּלָא פָּסְקָא), come and see (תָּא חֲזֵי): in all the works of the Orayta it spoke in general (בְּכֻלְּהוּ עַבְדַת אוֹרַיְּיתָא כְּלָל), but here it spoke in particular (וּבְהַאי עַבְדַת פְּרָט): “your fellow's house, his field, his servant...” (בֵּית רֵעֶךָ, שָׂדֵהוּ, וְעַבְדוֹ וְגוֹ׳), regarding all worldly matters (בְּכָל מִילֵי דְּעָלְמָא). But the Orayta (אֲבָל אוֹרַיְּיתָא)—she is the perpetual object of desire (אִיהִי חָמוּדַת תָּדִיר), delight (שַׁעֲשׁוּעִים), the treasures of life (גִּנְזֵי דְּחַיֵּי), length of days (אַרְכָּא דְּיוֹמִין), in this world and in the World to Come (בְּעָלְמָא דֵּין וּבְעָלְמָא דְּאָתֵי).

These ten utterances of the Orayta (הָנֵי עֶשֶׂר אֲמִירָן דְּאוֹרַיְּיתָא), are the totality of all the commandments of the Orayta (אִינּוּן כְּלָלָא דְּכָל פִּקּוּדֵי אוֹרַיְּיתָא), the totality of above and below (כְּלָלָא דְּעֵילָּא וְתַתָּאָא), the totality of the ten utterances of Bereshit (כְּלָלָא דְּכָל עֶשֶׂר אֲמִירָן דִּבְרֵאשִׁית). These were engraved upon tablets of stone (אִלֵּין אִתְחֲקָקוּ עַל לוּחֵי אֲבָנִין), and all the hidden treasures that were within them became visible to the eyes of all (וְכָל גִּנְזִין דַּהֲווֹ בְּהוּ, אִתְחָזוּן לְעֵינֵיהוֹן דְּכֹלָּא), so that they might know and contemplate the mystery of the Taryag Pikudin [613 Commandments] of the Orayta included within them (לְמִנְדַּע וּלְאִסְתַּכְּלָא בְּרָזָא דְּתַרְי״ג פִּקּוּדִין דְּאוֹרַיְּיתָא דִּכְלִילָן בְּהוּ). Everything was visible to the eyes (כֹּלָּא אִתְחָזֵי לְעַיְנִין), everything was within understanding (כֹּלָּא אִיהוּ בְּסָכְלְתָנוּ), to contemplate within the heart of all Yisrael (לְאִסְתַּכְּלָא בְּלִבָּא דְּיִשְׂרָאֵל כֻּלְּהוּ), and everything shone before their eyes (וְכֹלָּא הֲוָה נָהִיר לְעֵינַיְיהוּ).