The
Ten
Commandments
Corresponding
to
the
Ten
Sefirot
24.
When
the
Creator
gave
the
Torah
to
Israel,
He
inscribed
it
in
the
holy
name
and
said,
“I
am
the
Lord
your
God,”
with
Hesed,
as
Abraham
is
gripped
to
it,
and
corresponding
to
him
they
are
248
commandments
to-do.
The
first
commandment
that
the
Creator
commanded
Abraham
was
a
commandment
to-do,
as
it
is
written,
“Go
forth
from
your
land.”
Because
of
it,
the
number
of
commandments
to-do
is
248,
as
the
number
of
Abraham
[in
Gematria].
25.
“You
will
have
no
other
gods”
is
in
Gevura,
in
which
Isaac
is
gripped,
since
all
those
other
gods
and
these
ministers
appointed
over
the
names
suckle
from
his
side,
from
the
left
side,
as
well
as
Esau
and
all
his
appointees.
This
is
so
because
Isaac
is
gripped
to
the
commandments
not-to-do,
and
his
first
commandment
was
a
commandment
not-to-do,
as
it
is
written,
“Do
not
go
down
to
Egypt.”
Commandments
not-to-do
come
from
the
side
of
judgment
since
a
person
who
breaches
them
is
punished.
26.
For
this
reason,
the
number
of
commandments
not-to-do,
in
his
degree,
is
365,
corresponding
to
the
365
days
of
the
sun
[year],
which
shines
from
the
side
of
Gevura,
as
it
is
written,
“like
the
sun
as
it
rises
in
its
Gevura
[might].”
27.
“You
shall
not
take”
is
in
Tifferet,
which
is
called
“truth.”
Jacob,
the
complete
one,
is
gripped
to
it
and
suckles
two
parts,
Hesed
and
judgment,
commandments
to-do
and
commandments
not-to-do,
as
it
is
written,
“And
Jacob
was
a
whole
man,
dwelling
in
tents,”
two
tents:
judgment
and
Hesed.
He
completes
all
the
sides,
the
Hesed
and
the
judgment,
the
commandments
to-do
and
the
commandments
not-to-do.
This
is
why
he
was
called
“whole.”
Correspondingly,
“You
shall
not
take,”
since
the
oath
comes
to
make
peace,
since
Jacob
is
the
middle
line
that
makes
peace
between
the
two
lines
right
and
left.
Hence,
it
is
to-do
and
not-to-do,
since
as
the
commandment
“You
shall
not
take”
is
a
commandment
not-to-do
when
it
is
to
falsehood,
for
it
is
written,
“You
shall
not
take,”
so
it
is
a
commandment
to-do
when
it
is
in
truth,
as
it
is
written,
“And
you
shall
swear,
‘As
the
Lord
lives,’
in
truth,”
and
as
it
is
written,
“and
shall
take
oaths
in
His
name.”
28.
“Remember
the
day
of
Shabbat
[Sabbath]
to
sanctify
it”
is
a
covenant,
Yesod,
to
which
Joseph
is
gripped.
For
this
reason,
it
is
called
Shabbat,
since
Joseph
is
called
“all,”
and
Shabbat
is
also
called
“all,”
since
all
the
pleasures
and
delights
stem
from
it
to
sustain
all
the
worlds.
Hence,
Shabbat
comprises
to-do
and
not-to-do,
which
are
“remember,”
and
“you
shall
not
do
any
work
in
it.”
Because
Joseph,
too,
is
a
firstborn,
like
Jacob,
ZA,
who
is
called
“firstborn,”
taking
two
parts
Hesed
and
judgment,
as
Jacob,
Tifferet,
is
the
middle
line,
which
contains
right
and
left,
which
are
HG,
so
is
Joseph,
Yesod,
comprised
of
right
and
left,
which
are
NH.
29.
“And
remember
that
you
were
a
slave
in
the
land
of
Egypt,
and
the
Lord
your
God
brought
you
out
from
there
with
a
mighty
hand
and
with
an
outstretched
arm.
Therefore,
the
Lord
your
God
commanded
you
to
keep
the
Sabbath
day.”
That
righteous
who
was
sold
as
a
slave
to
Egypt
and
was
desecrated,
corresponding
to
him
is
“remember
the
day
of
Shabbat.”
Because
of
it,
the
Creator
said
to
Israel,
“Please
remember
that
righteous
one
who
was
sold
by
you
and
became
a
slave
in
Egypt,
since
for
that
sin,
you
were
sentenced
to
be
enslaved
in
Egypt.
To
atone
for
the
sin
of
selling
him,
keep
the
day
of
Shabbat,
and
it
will
be
atoned
for
you,
since
the
day
of
Shabbat
corresponds
to
him.
30.
The
first
day
of
the
six
days
of
creation
corresponds
to
Abraham,
Hesed,
as
it
is
written,
“The
Hesed
[mercy]
of
God,
all
the
day.”
The
second
day
corresponds
to
Isaac,
Gevura.
This
is
why
the
Creator
sits
on
it
to
judge
the
world.
The
third
day
corresponds
to
Jacob,
the
middle
line.
This
is
why
it
is
written
in
it
in
the
work
of
creation,
“Let
the
waters
gather
into
one
place,”
since
the
middle
line
unites
the
right
line
and
the
left
line
and
makes
them
one.
31.
The
fourth
day
corresponds
to
David,
Malchut,
and
it
is
written
in
it,
“Let
there
be
lights,”
without
a
Vav,
since
the
assembly
of
Israel,
Malchut,
has
no
light
of
her
own
except
what
the
righteous,
Yesod,
gives
him.
So
is
David,
poor
and
destitute;
he
has
no
life
except
for
the
seventy
years
that
were
given
to
him
from
the
day
of
Adam
HaRishon.
32.
The
fifth
day
corresponds
to
Moses,
Netzah.
The
sixth
day
corresponds
to
Aaron,
Hod,
and
these
six
days
of
creation
below
correspond
to
the
six
days
of
creation
above,
implied
in
the
verse,
“Yours,
Lord,
is
the
greatness
and
the
power
and
the
glory
and
the
victory
and
the
majesty,
for
all
that
is
in
the
heavens
and
in
the
earth
is
Yours.
Yours
is
the
kingdom,
Lord.”
These
are
the
portions
of
the
righteous.
The
greatness
is
Hesed,
Abraham.
The
power
[Gevura]
is
Isaac.
The
glory
[Tifferet]
is
Isaac.
Victory
[Netzah]
is
the
portion
of
Moses,
majesty
[Hod]
is
the
portion
of
Aaron,
since
“all”
corresponds
to
the
portion
of
Joseph,
Yesod,
who
is
called
“all.”
The
kingdom
is
the
portion
of
David.
Joseph
is
called
Shabbat
below,
the
day
of
Shabbat,
corresponding
to
the
righteous
one
who
lives
forever,
and
it
is
called
Shabbat
above,
Yesod,
who
is
called
“all.”
Because
of
it,
it
is
written,
“Therefore,
the
Lord
your
God
commanded
you
to
keep
the
day
of
Shabbat,”
to
atone
for
the
iniquity
of
selling
Joseph.
33.
When
Israel
wanted
to
conquer
the
land
of
Canaan,
they
encircled
Jericho
for
six
days,
once
each
day,
corresponding
to
those
true
righteous
on
which
the
world
exists:
Abraham,
Isaac,
Jacob,
Moses,
Aaron,
and
David.
On
the
seventh
day,
seven
times,
corresponding
to
the
day
of
Shabbat,
corresponding
to
the
righteous,
Yesod,
who
nourishes
everyone
and
sustains
them,
as
it
is
written,
“She
has
carved
out
her
seven
pillars,”
and
it
is
written,
“A
righteous
is
the
foundation
of
the
world.”
He
is
the
foundation
and
the
core
of
all
those
righteous.
Were
it
not
for
the
merit
of
all
those
righteous,
they
would
have
been
unable
to
conquer
it,
as
it
is
written,
“It
is
not
because
of
your
righteousness
or
uprightness
of
heart
that
you
are
coming
to
inherit
their
land,
but
…
to
keep
the
promise
that
the
Lord
swore
to
your
fathers,
to
Abraham,
Isaac,
and
Jacob.”
34.
“Honor
your
father”
is
Netzah,
to
which
Moses
is
gripped
and
which
he
suckles,
since
Moses
honored
the
Creator
through
the
Torah.
Were
it
not
for
the
Torah
that
was
given
through
Moses,
the
great
prophet,
people
would
not
know
the
Creator
and
would
not
honor
Him.
This
is
so
because
through
the
Torah,
a
person
learns
the
work
of
his
master
and
honors
the
Creator.
For
this
reason,
“Honor
your
father
and
your
mother
corresponds
to
Moses.
35.
“Honor
your
father”
is
the
Written
Torah,
ZA,
“and
your
mother”
is
the
Oral
Torah,
Malchut,
since
as
the
father
gives
abundance
to
the
mother,
so
the
Written
Torah
gives
abundance
to
the
Oral
Torah.
36.
“You
shall
not
commit
murder”
corresponds
to
the
degree
of
Hod,
Aaron.
This
is
so
because
when
you
kill
a
person,
you
take
from
him
the
upper
brightness
and
splendor
that
is
on
him,
as
it
is
written,
“And
my
splendor
has
been
overturned
on
me
into
a
destroyer.”
For
this
reason,
the
Creator
warned
people
that
that
upper
beauty
that
He
gave
them,
should
not
be
taken
from
them,
and
they
should
not
murder.
There
is
the
matter
of
peace
in
this,
as
this
is
why
Aaron
stood
to
atone
for
Israel
and
to
offer
the
offering
of
holiness.
According
to
it,
“Atone
for
Your
people,
whom
You
have
redeemed,”
which
is
written
about
the
slain
that
it
is
not
known
who
killed
him.
37.
“You
shall
not
commit
adultery”
is
Malchut,
which
Hochma
grips,
since
the
assembly
of
Israel
connects
only
to
one
who
is
worthy
of
her,
who
is
a
righteous,
the
Yesod
[foundation]
of
the
world.
“Honor”
corresponds
to
the
assembly
of
Israel,
Malchut.
“You
shall
not
commit
murder”
corresponds
to
the
degree
of
Netzah.
“You
shall
not
commit
adultery”
corresponds
to
the
degree
of
Hod.
38.
“Honor”
corresponds
to
“Let
there
be
lights”
in
the
work
of
creation.
“You
shall
not
commit
murder”
corresponds
to
“Let
the
waters
swarm
with
swarms
of
living
soul.”
Because
of
it,
do
not
murder
a
living
soul.
“You
shall
not
commit
adultery”
corresponds
to
“Let
the
earth
bring
forth
a
living
soul
after
its
kind.”
For
this
reason,
do
not
commit
adultery
with
a
woman
who
is
not
your
mate.
39.
“Do
not
steal,”
“Do
not
lie,”
and
“Do
not
covet”
are
the
end
of
the
Ten
Commandments
of
the
Torah,
which
correspond
to
the
Atik
of
Atiks,
GAR,
KHB,
which
are
the
beginning
of
everything,
to
unite
the
Sof
[end]
with
the
Rosh
[beginning/head],
so
that
all
will
be
one.
The
reason
He
did
not
begin
with
them
at
the
beginning
of
the
Ten
Commandments
is
to
teach
a
sublime
secret:
up
to
which
place
was
Moses
given
permission
to
look,
and
from
which
place
he
received
the
Torah
from
ZA.
40.
For
this
reason,
he
said
seven
commandments,
which
correspond
to
seven
high
degrees,
HGT
NHYM,
and
up
to
that
place,
up
to
Hesed,
Moses
looked,
as
it
is
written,
“Face
to
face,
the
Lord
spoke
with
you.”
“Face”
are
the
holy
son,
ZA,
who
comprises
six
Sefirot
HGT
NHY.
In
the
face
are
the
daughter,
Malchut.
41.
“Face”
are
the
covenant,
Yesod,
which
contain
HGT
NH,
in
the
face,
they
are
Aaron,
Malchut.
And
since
they
connected
face-to-face,
“the
Lord
spoke
with
you.”
That
is,
when
seven
commandments,
which
correspond
to
HGT
NHYM,
were
connected
in
three
upper
degrees
KHB
of
holy
Atik,
the
final
three
commandments
were
said
corresponding
to
them,
and
they
rose
from
below
upward.
42.
“Do
not
steal”
corresponds
to
upper
Ima,
Bina,
who
suckles
from
Hochma.
One
who
has
Bina
[understanding]
in
him
is
called
“understanding
a
matter
from
a
matter,”
as
one
who
steals
and
takes
what
is
in
the
heart
of
the
sage
who
taught
him
wisdom
and
taught
him
Torah.
Although
Bina
was
permitted
to
him
in
order
to
suckle
from
Hochma,
there
is
stealing,
which
is
from
the
Sitra
Achra,
not
in
a
way
of
holiness,
and
this
is
forbidden.
But
he
said,
“Do
not
steal,”
plainly.
There
are
secrets
of
the
Torah
that
the
heart
does
not
raise
to
the
mouth.
Rather,
one
who
is
rewarded
with
Bina,
who
understands
a
matter
from
a
matter,
will
be
able
to
take
the
secrets
from
the
heart
of
the
sage
although
he
does
not
tell
him
with
his
mouth.
This
is
regarded
as
a
kind
of
stealing
when
he
takes
from
the
sage
what
he
hides
and
does
not
want
to
bestow
upon
him,
for
although
it
is
permitted
in
the
ways
of
holiness,
if
it
is
not
in
the
ways
of
holiness,
it
is
regarded
as
stealing,
which
is
forbidden.
And
He
said,
“Do
not
steal,”
plainly,
which
concerns
the
secrets
of
the
wisdom,
too.
43.
“Do
not
lie”
corresponds
to
the
upper
degree
of
Hochma,
which
is
called
“testimony.”
A
person
cannot
answer
anything
if
he
is
asked,
unless
thanks
to
having
in
him
a
degree
of
the
upper
spirit
of
Hochma,
as
it
is
written,
“Should
a
wise
man
answer
with
windy
knowledge,”
which
is
the
revelation
of
the
spirit
of
Hochma
in
him.
Also,
Daat
[knowledge]
is
from
the
word
Edut
[testimony].
Although
this
answer,
where
it
is
written,
“answer
with
[windy]
knowledge,”
who
is
poor,
has
the
existence
of
the
world
in
it,
and
there
is
upper
help
in
it
to
know
one’s
Master,
and
it
is
in
the
matter
of
faith,
there
is
a
poor
one
from
the
Sitra
Achra,
who
is
forbidden,
as
it
is
written,
“You
shall
not
bear
false
witness
against
your
neighbor.”
Drawing
Hochma
is
permitted
only
in
Malchut,
who
is
called
“poor,”
and
in
Daat,
who
is
the
middle
line.
But
in
another
way,
it
is
forbidden.
It
is
written
about
it,
“You
shall
not
bear
false
witness
against
your
neighbor.”
Although
this
answer,
that
he
is
poor,
and
of
which
it
is
written,
“Should
a
wise
man
answer
with
windy
knowledge,”
has
the
existence
of
the
world
in
it,
as
from
her
are
all
the
Mochin
in
the
worlds,
there
is
a
poor
one
from
the
Sitra
Achra
who
is
forbidden,
the
extension
only
from
the
left
line,
not
through
the
middle
line,
which
is
forbidden.
It
is
written
about
it,
“You
shall
not
bear
false
witness
against
your
neighbor.”
44.
“Do
not
covet”
corresponds
to
a
high
and
hidden
degree
on
which
all
the
thoughts
are
dependent,
and
there
is
no
one
in
the
world
who
knows
what
is
that
degree,
since
it
is
the
most
concealed
of
all
that
are
concealed,
Keter.
It
was
said
about
it,
when
it
came
up
in
the
thought
to
create
the
world,
the
upper
world
and
lower
world,
everything
was
in
one
minute,
they
stood
together,
and
that
thought
is
hidden.
45.
A
person
below
has
a
hidden
thought
which
no
one
knows
but
the
Creator.
He
gave
them
to
a
person
so
he
would
think
in
it
words
of
Torah
and
words
of
commandment,
since
her
fountains
are
extended
from
the
upper
thoughts,
and
it
is
not
revealed
at
all.
The
Torah,
ZA,
stems
from
the
upper
Hochma,
and
the
upper
potion
is
extended
down
to
the
place
of
the
bottom
Hochma,
which
is
called
“commandment,”
Malchut.
46.
Hence,
one
who
contemplates
doing
a
commandment,
it
is
as
though
he
does
it,
since
in
his
thought,
he
caused
great
abundance
of
blessings
to
come
from
the
upper
thought,
the
place
called
Mitzva
[commandment],
to
Malchut.
Hence,
it
is
as
though
He
did
it,
Malchut.
It
is
written,
“and
do
them.”
The
thought
is
certainly
the
beginning
of
everything.
Although
from
the
side
of
the
upper
thought,
he
was
given
permission
to
think,
words
of
commandment
are
permitted,
and
words
that
are
not
of
Mitzva
[holiness/good
deed]
are
forbidden,
as
it
is
written,
“You
shall
not
covet.”
The
most
hidden
thought
of
all
that
are
hidden
is
Keter,
from
which
the
light
of
Hochma
is
extended.
However,
this
Hochma
is
not
revealed
in
its
place,
but
only
after
it
expanded
to
Malchut.
It
is
revealed
in
the
place
of
Malchut,
and
not
elsewhere.
Because
the
fountains,
Hochma,
of
the
upper
thought,
Keter,
are
drawn
to
the
place
of
Hochma,
and
Hochma
is
not
revealed
at
all
in
the
place
of
Hochma,
but
the
Torah
comes
out
from
the
upper
Hochma,
ZA,
which
is
emanated
from
HB,
it
receives
the
Hochma
from
the
place
of
Hochma,
and
it
is
not
revealed
in
him,
as
well.
However,
the
last
potion
continues,
the
abundance
of
Hochma
continues
to
Malchut,
who
is
called
“bottom
Hochma,”
and
is
called
“commandment,”
and
instead
of
Malchut,
Hochma
is
revealed.
Although
from
the
perspective
of
the
thought,
he
was
given
permission
to
think,
for
it
is
better
for
man
to
extend
from
there
only
words
of
Torah,
for
the
purpose
of
Malchut,
who
is
called
Mitzva
[commandment],
what
is
not
on
Malchut’s
path,
which
is
call
Mitzva,
must
not
be
extended
from
the
upper
thought.
It
is
about
this
that
it
is
written,
“Do
not
covet.”
47.
What
is
the
reason
that
in
the
commandments,
which
correspond
to
ZAT,
HGT
NHYM,
there
is
a
commandment
to-do
in
its
appropriate
place
corresponding
to
each
Sefira,
and
commandments
not-to-do
in
their
appropriate
place,
meaning
either
commandment
to-do
or
a
commandment
not-to-do?
And
these
final
three
commandments
that
correspond
to
GAR
are
not-to-do
rather
than
to-do,
as
we
explained
about
all
of
them,
that
this
is
permitted
and
that
is
forbidden,
where
from
the
side
of
the
Sitra
Achra,
it
is
forbidden,
and
in
the
ways
of
holiness,
it
is
permitted.
Thus,
in
each
one
there
are
to-do
and
not-to-do.
However,
because
they
correspond
to
the
holy
Atik,
GAR,
in
which
Hesed
and
great
Rachamim
[mercies]
are
present,
and
it
is
fit
only
for
commandments
to-do,
because
of
it,
it
is
more
precise
than
they
are,
than
commandments
to-do,
for
he
commands
to
do
them
in
the
holy
way,
and
makes
a
precision
that
one
must
not
turn
to
the
Sitra
Achra
in
them.
For
this
reason,
He
registered
them
in
the
commandments
not-to-do.
48.
He
warned
people
with
“do
not”
about
the
last
commandment,
the
last
rule
in
the
Torah,
“Do
not
covet.”
One
who
breaches
it,
it
is
as
though
he
breached
the
whole
Torah,
since
above,
it
is
the
beginning
of
everything,
the
entirety
of
everything,
that
Malchut
is
connected
to
Keter.
If
a
person
breaches
it
and
removes
his
thought
from
the
ways
of
Torah,
he
adheres
to
the
Sitra
Achra,
to
the
side
of
falsehood.
At
that
time,
he
comes
into
“You
shall
not
bear
false
witness
against
your
neighbor.”
It
is
as
with
Ahab,
who
coveted
the
vineyard
of
Navot
the
Israelite,
and
then
they
testified
against
him
a
false
testimony.
From
this,
a
person
comes
to
break
all
the
commandments.
49.
However,
when
he
walks
in
the
ways
of
Torah
and
thinks
of
His
commandments,
that
thought
spreads
through
all
the
degrees
from
the
side
of
truth,
the
middle
line,
the
side
of
upper
faith,
Malchut.
50.
All
the
commandments,
Sefirot,
are
crushed:
Their
end
is
in
their
beginning,
and
their
beginning
in
their
end.
This
is
so
because
each
Sefira
consists
of
ten
Sefirot,
and
Malchut
of
the
upper
Sefira
is
the
Keter
of
the
lower
Sefira.
It
follows
that
the
end
of
each
Sefira
is
crushed
in
the
beginning
of
each
Sefira,
since
the
end
of
each
Sefira
is
Malchut,
and
the
beginning
of
each
Sefira
is
also
Malchut
of
the
upper
one.
Also,
their
beginning
is
in
their
end
since
the
beginning
of
each
Sefira
is
Keter,
and
the
end
of
each
Sefira
is
a
Keter
for
the
lower
one.
This
is
so
in
order
to
know
the
Creator
in
His
thought,
in
the
end.
That
is,
to
draw
the
Hochma
from
His
thought,
which
is
Keter,
to
the
end,
which
is
Malchut,
and
not
deviate
his
thought
and
desire
to
the
Sitra
Achra,
outside
of
Malchut,
when
a
person
adheres
to
that,
to
drawing
to
Malchut,
all
the
worlds
are
filled
with
upper
blessings
that
are
extended
from
Atik,
the
most
hidden
of
all.