Daf 131b (דַּף קל״א ע״ב)

A commandment of every precept (מִצְוָה דְכָל פִּקּוּדָא), in it dwells Hashem (בֵיהּ שַׁרְיָא יהו״ה), He is found in every limb and limb (הוּא אִשְׁתַּכַּח בְּכָל אֵבֶר וְאֵבֶר), He is found in four colors of the hair and in four colors of the eye (הוּא אִשְׁתַּכַּח בְּאַרְבַּע גַּוָּונִין דְּשַׂעֲרָא וּבְאַרְבַּע גַּוָּונִין דְּעִינָא), and in four folds of the ear (וּבְאַרְבַּע אִדְרִין דְּאוּדְנָא), and in four colors of the face (וּבְאַרְבַּע גַּוְּונֵי דְאַנְפִּין), and in voice and in speech and in reading and in saying (וּבְקָלָא וּבְדִבּוּרָא וּבִקְרִיאָה וַאֲמִירָה), (and in the doing of the hands) ((וּבַעֲשִׂיָּה דִּידִין)), and in every limb and limb of the body He is Hashem (וּבְכָל אֵבֶר וְאֵבֶר דְּגוּפָא אִיהוּ יהו״ה), appointed over every commandment and commandment (מְמַנָּא עַל כָּל מִצְוָה וּמִצְוָה). In it, the word “mitzvah” in A״T B״Sh (דְבֵיהּ מִצְוָה בְּאַ״תְּ בַּ״שׁ), M״Tz Y״H (מ״צ י״ה), P״Tz V״H (פ״ץ ו״ה), behold “mitzvah Hashem” (הָא מִצְוָה יהו״ה), “MTZPTZ” (מצפץ), “Hashem in A״T B״Sh MTZPTZ” (יהו״ה בְּאַ״תְּ בַּ״שׁ מצפ״ץ). And, my son (וּבְרִי), all the limbs are called epithets of the Name of Hashem (כָּל אֵבָרִין אִתְקְרִיאוּ כִּנּוּיִין לִשְׁמָא דְיהו״ה), and all the angels that depend from that limb all of them ascend and descend in its agency (וְכָל מַלְאָכִין דְּתַלְיָין מֵהַהוּא אֵבֶר כֻּלְּהוּ סָלְקִין וְנָחֲתִין בִּשְׁלִיחוּתֵיהּ), and whoever calls to the angels and to the epithets and not to that limb that is appointed over it, there does not ascend an effect in his hands (וְכָל מָאן דְּקָרָא לְמַלְאָכִין וּלְכִנּוּיִין וְלָא בְהַהוּא אֵבֶר דִּמְמַנָּא עֲלֵיהּ, לֵית סָלִיק פְּעוּלָה בִידוֹי).

The head is the epithet of the Name Ehyeh (רֵישָׁא אִיהוּ כִּנּוּיָיא דְשֵׁם אהי״ה), and all angels and overseers of the Havayot depend from here (וְכָל מַלְאָכִין, וּמְמַנָּן דַּהֲוַיּוֹת, מֵהָכָא תַלְיָין), and in it the angels ask: “Where is the place of His glory to revere Him?” (וּבֵיהּ שָׁאֲלִין מַלְאָכִין אַיֵּה מְקוֹם כְּבוֹדוֹ לְהַעֲרִיצוֹ), Ayyé is inscribed in Ehyeh (אי״ה רְשִׁים בְּאהי״ה), and there is “H-Y-H” that ascends in the count of twenty which is Keter-he is inscribed in A״B G״D H״V Z״Ch T״Y (וְתַמָּן הי״ה דְסָלִיק בְּחוּשְׁבַּן כּ׳ דְּאִיהוּ כֶּתֶר, אִיהוּ רְשִׁים בְּא״ב ג״ד ה״ו ז״ח ט״י), (Ehyeh) Alef He Yod He is the mystery of ten letters from above to below ((אהי״ה) אל״ף ה״א יו״ד ה״א אִיהוּ רָזָא דַעֲשַׂר אַתְוָון מֵעִילָא לְתַתָּא), this is Keter at the head of all the Names (הַאי אִיהוּ כֶּתֶר בְּרֵישׁ כֻּלְּהוּ שְׁמָהָן). And above it Yod He Vav [Some say: Vav Yod Vav] He (וּלְעִילָא מִנֵּיהּ יו״ד ה״י וָא״ו (נ״א: וי״ו) ה״י), Alef Dalet Nun Yod (אל״ף דל״ת נו״ן יו״ד), above it Yod He Vav He (לְעִילָא מִנֵּיהּ יו״ד ה״א וָא״ו ה״א), and all of them ascend to forty-two letters (וְכֻלְּהוּ סָלְקִין לְאַרְבְּעִין וּתְרֵין אַתְוָון), and these are the letters with which the supernal heavens were created (וְאִלֵּין אִינוּן אַתְוָון דְּאִתְבְּרִיאוּ בְּהוֹן שְׁמַיָּא עִלָּאִין), and the lands of life (וְאַרְצוֹת הַחַיִּים), which are called the heavens of the heavens (דְּאִלֵּין אִתְקְרִיאוּ שְׁמֵי הַשָּׁמַיִם). And He who created with them the All, the craftsman of all, the Cause of causes, is exalted over all (וְמָאן דְּבָרָא בְּהוֹן כֹּלָּא, אוּמָנָא דְכֹלָּא, עִלַּת הָעִלּוֹת מִתְעַלֶּה עַל כֹּלָּא), He is blessed for all, and above every blessing (הוּא בְרִיךְ לְכֹלָּא, וּלְעִילָא מִכָּל בִּרְכָאָן). This is that which is written: “And exalted above every blessing and praise” (Nehemiah 9:5) (הֲדָא הוּא דִכְתִיב וּמְרוֹמַם עַל כָּל בְּרָכָה וּתְהִלָּה). And He does not need blessings from another, for there is none over Him to bestow upon Him (וְלָא צָרִיךְ אִיהוּ בִּרְכָאָן מֵאָחֳרָא, דְלֵית עֲלֵיהּ מָאן דְּאַשְׁפַּע לֵיהּ).

My son, there are commandments that depend on the legs (בְּרִי אִית פִּקּוּדִין דְּתַלְיָין בְּרַגְלִין), as it is said of them: “And their legs were a straight leg” (Ezekiel 1:7) (דְּאִתְּמַר בְּהוֹן וְרַגְלֵיהֶם רֶגֶל יְשָׁרָה), and (Ezekiel 1:17) “Upon their four sides, when they went, they went” (שָׁם יז עַל אַרְבַּעַת רִבְעִיהֶם בְּלֶכְתָּם יֵלֵכוּ). This is Adonai (דָא אדנ״י), about which it is said: “Righteousness shall go before Him and shall place His footsteps on the way” (Psalms 85:14) (דַּעֲלֵיהּ אִתְּמַר צֶדֶק לְפָנָיו יְהַלֵּךְ וְיָשֵׂם לְדֶרֶךְ פְּעָמָיו). And these are the hundred sockets corresponding to the hundred talents (וְאִינוּן מְאַת אֲדָנִים לִמְאַת הַכִּכָּר), which descend to one hundred blessings (דְּנָחֲתִין לְמֵאָה בִרְכָאָן). And this is the hundred from Tzedakah [righteousness/charity], which is Tzelota [prayer] (וְדָא ק׳ מִן צְדָקָה דְאִיהִי צְלוֹתָא): ninety amens (צ׳ תִּשְׁעִים אֲמֵנִים), four Kedushot [sanctifications] (ד׳ אַרְבַּע קְדוּשׁוֹת), one hundred blessings (ק׳ מֵאָה בְּרָכוֹת), and the five books of the Torah (ה׳ חֲמִשָּׁה חוּמְשֵׁי תוֹרָה). And this Tzedakah is Imma Ila’ah [the supernal Mother] (וְהַאי צְדָקָה אִיהִי אִימָּא עִלָּאָה), while Tzedeq [righteousness] is Imma Tata’ah [the lower Mother] (צֶדֶק אִימָּא תַּתָּאָה), as is said concerning her: “Righteousness shall go before Him” (צֶדֶק לְפָנָיו יְהַלֵּךְ) (Psalms 85:14), and, “Righteousness shall call him to His foot” (צֶדֶק יִקְרָאֵהוּ לְרַגְלוֹ) (Isaiah 41:2). This is judgment and this is mercy (דָּא דִינָא וְדָא רַחֲמֵי): Tzedeq is Imma Tata’ah [the lower Mother], while Tzedakah is Imma Ila’ah [the supernal Mother] (צֶדֶק אִימָּא תַּתָּאָה, צְדָקָה אִימָּא עִלָּאָה).

All commandments of walking depend on the legs (כָּל פִּקּוּדִין דַּהֲלִיכָה תַּלְיָין בְּרַגְלִין), such as walking to the synagogue (כְּגוֹן הֲלִיכָה לְבֵי כְּנִישְׁתָּא), walking to a circumcision (הֲלִיכָה לִבְרִית מִילָה), walking for a dead of mitzvah (הֲלִיכָה לְמֵת מִצְוָה), or for any walking of a mitzvah (אוֹ לְכָל הֲלִיכָה דְמִצְוָה). And this commandment of circumcision depends on the tzaddiq (וְהַאי פִּקּוּדָא דִבְּרִית מִילָה תַּלְיָא בַּצַּדִּיק). And tzedakah depends on the hands, from “You shall surely give” (וּצְדָקָה בִּידַיִן מִן נָתֹן תִּתֵּן). All the commandments are interwoven, these with those (כָּל פִּקּוּדִין אִינוּן מְשׁוּלָבִין אִלֵּין עִם אִלֵּין), this is that which is written: “Interwoven, etc.” (Exodus 26:17) (הֲדָא הוּא דִכְתִיב מְשׁוּלָּבוֹת וְגוֹ׳). And so, tefillin depend on the head and on the left hand (וְכֵן תְּפִלִּין תַּלְיָין בְּרֵישָׁא וּבִידָא שְׂמָאלָא), tzitzit on the garment (צִיצִית עַל כִּתְפָא), the commandment to learn and to teach in the mouth (מִצְוַת לִלְמוֹד וּלְלַמֵּד בְּפוּמָא), and so the prayers depend on the mouth (וְכֵן צְלוֹתִין תַּלְיָין בְּפוּמָא). And so, the commandment of the shofar is in the breath that is blown in it with the mouth (וְהָכִי מִצְוַת שׁוֹפָר בְּרוּחָא דְנָשֵׁיב בֵּיהּ בְּפוּמָא), and that breath becomes a voice (וְהַהוּא רוּחָא אִתְעֲבִיד קָלָא). And so the sacrifices, which are a pleasing fragrance to Hashem, depend on the nose (וְכֵן קָרְבָּנִין דְּאִינוּן רֵיחַ נִיחֹחַ לַיהו״ה תַּלְיָין בְּחוֹטָמָא), and incense of separation (וְאָעִי בּוּסְמִין דְּאַבְדַּלְתָּא). And all judgments depend on speech (וְכָל דִּינִין תַּלְיָין בְּדִבּוּרָא), and so on the eyes (וְכֵן בְּעַיְינִין), as the masters of the Mishnah have established: “The judge has only what his eyes see” (כְּמָה דְאוּקְמוּהוּ מָארֵי מַתְנִיתִין אֵין לְדַיָּין אֶלָּא מַה שֶּׁעֵינָיו רוֹאוֹת).