Chasidut · Izhbitz
Mei HaShiloach, Volume I, Exodus, Yitro/מי השלוח·
אוַיִּשְׁמַע מֹשֶׁה לְקוֹל חֹתְנוֹ וַיַּעַשׂ כֹּל אֲשֶׁר אָמָר. הַטַּעַם שֶׁנִּכְתַּב "כֹּל אֲשֶׁר אָמָר" בְּסוֹף פָּסוּק, לִהְיוֹת נָקוּד בְּקָמָץ תַּחַת הַמֵּ"ם, גַּם כֵּן לְהוֹרוֹת כִּי גַּם יִתְרוֹ לֹא הָיָה יוֹדֵעַ עוֹמֶק דְּבָרָיו עַד הֵיכָן כִּוֵּן רַק מֹשֶׁה הֵבִין דְּבָרָיו וְזֶה "כַּאֲשֶׁר אָמָר" בְּקָמָץ שֶׁלְּיִתְרוֹ גַּם כֵּן נִתְאַמְּרוּ הַדְּבָרִים, וְלֹא הֵבִין בְּעַצְמוֹ עֵרֶךְ יַקְרוּתָם.
1“And Moshe heard the voice of his father in law [Yitro] and did col asher amar - all that he had said.” (Shemot, 18:24)At the end of the verse “amar - he had said,”27 in Hebrew. is vocalized with the vowel kamats, under the mem as opposed to the usual patach. This is also to signify that Yitro also did not know the great depths of his own words, how far he had intended, only Moshe understood his words. This is, “as he said [amar],” vocalized with a kamatz, for Yitro also said things to himself, and he himself did not understand how precious they were.28,” “he said,” occurs 595 times in the Scriptures, and in only three instances do we find it vocalized with the vowel kamatz under the mem instead of a patach. See Bereshit 18:17, “and God said, shall I hide that which I do from Avraham,” and Bereshit 21:1, “and God remembered Sarah as He said.” In the Torat haNekudot, where each vowel corresponds to a sefirah, the vowel kamatz corresponds to the sefirah of keter, or crown, the highest of the sefirot. It has to do with the surrounding light, beyond man’s comprehension. It is described in the liturgical poem “Kel Mistater” [“God, hidden in Himself,” incorporated in the liturgy of the third meal of Shabbat] as the “intellect hidden from all thought.” When connected to this, it signifies something that could be said but not discerned except by the intellect of Moshe Rabeynu. Also requiring further investigation is why the Rebbe chose to say “also to signify,” for surely there are seventy faces to the Torah, even for every vowel, but also in addition to what? Similarly, it says, “Yitro also did not understand,” meaning Yitro, Moshe and whoever else was present when he said this.
בוְעַתָּה אִם שָׁמוֹעַ תִּשְׁמְעוּ בְּקֹלִי וּשְׁמַרְתֶּם אֶת בְּרִיתִי וִהְיִיתֶם לִי סְגֻלָּה. עִנְיַן סְגֻלָּה, הַיְינוּ אוֹצָר וּכְלִי קִבּוּל לְקַבֵּל כָּל גִּנְזֵי מְלָכִים, וְכֵן אָמַר הַש"י לְיִשְׂרָאֵל שֶׁיַּעֲשֶׂה אוֹתָם כְּלִי קִבּוּל כְּדֵי שֶׁיַּנִּיחַ בָּהֶם כָּל הַטּוֹבוֹת וְהַבְּרָכוֹת שֶׁיֵּשׁ לוֹ וְיוּכְלוּ לְקַבְּלָם, וְכֵן אָמַר הָרַב הַקָּדוֹשׁ הַיְּהוּדִי מִפְּשִׁיסְחָא עַל זֶה הַפָּסוּק, כִּי אַהֲבַת הַש"י לְיִשְׂרָאֵל הוּא בְּדֶרֶךְ דְּבַר סְגֻלָּה הַיְינוּ בְּלִי שׁוּם טַעַם.
2“And now, if you will surely hearken to My voice, and you will keep My covenant, then you shall be My most beloved treasure [segula] ….” (Shemot, 19:5)*. Alternatives are “The designated people,” designated to keep the Covenant, and “the treasured people” whom God treasures as they keep the Covenant. A Segula (special treasure) is a vessel of reception for all the hidden wealth of the kings. Thus God said to Israel that He would make them into a vessel of reception in order to place in them all the goodness and blessings that He has, and that they could receive them. The Holy Yehudi of Pshiske29 explains this same verse by saying that God’s love for Israel is in the way of a segula, a hidden beloved treasure, as His reasons for this are hidden.30 also refers to a ritual or action that brings God’s goodness, yet with no obvious connection to the good effected, like how smelling the wick of the havdalla candle after the havdalla ceremony is believed to save one from anger, or a woman biting off the end of the etrog (citron) with the stem (pitom) after Succot is a segula for her to become pregnant. There are countless other segulot, another reason why the Jewish People are called, “Am Segula.”! The “Tiferret Yosef,” Mordechai Yosef Elazar, great-grandson of the Isbitser, in the first explanation of Shevuot, explains it in this way (first selection on Shevuot, p. 92). “And you shall be My most beloved treasure [segula] out of all the peoples,” meaning that then God will show Israel that the love of God for Israel is a kind of segula. This is as Rabeynu Moreynu ZL”HH explained in the Mei HaShiloach, that segula is something without any discernible meaning, like the treasure house of a king, where no man knows how (immensely) precious the treasure really is. In this way God shows Israel that His love for Israel is without any meaning, and His love is above all order of Divine services.
גכִּי לִי כָּל הָאָרֶץ. וְהִנֵּה לְפִי הָעִנְיָן הָיָה צָרִיךְ לוֹמַר כִּי לִי כָּל הָעַמִּים, רַק אַחֲרֵי אֲשֶׁר בָּחַר הַש"י אֶת עַמּוֹ יִשְׂרָאֵל לְחֶלְקוֹ מֵאָז אֵין לוֹ שׁוּם עֵסֶק עִם הָאֻמּוֹת וְנָטַל מֵהֶם הַבְּחִירָה וְלֹא יִתָּכֵן לִקְרוֹא לָהֶם שֵׁם מְיֻחָד רַק הֵם נִכְלָלִים בִּכְלַל אֶרֶץ.
3“… for all the earth is Mine.” (Shemot, 19:5)According to the context it should have been said, “for all the peoples of the world are Mine.”31 However, after God had chosen Israel to be His portion, and basically ended His dealings with the nations of the world, He took from them the power of free choice. Then it was inconceivable to call them by a specific name, and rather included them in the category of the earth.
דוַיְהִי קוֹל הַשּׁוֹפָר כוּ', מֹשֶׁה יְדַבֵּר וְהָאֱלֹקִים יַעֲנֶנּוּ בְקוֹל. וְנִלְמַד מִזֶּה בְּמַסֶּכֶת בְּרָכוֹת [מ"ה.] מִכָּאן שֶׁלֹּא יַגְבִּיהַּ הַמְתֻרְגְּמָן אֶת קוֹלוֹ יוֹתֵר מֵהַמְבָרֵךְ שֶׁנֶּאֱמַר "וְהָאֱלֹקִים" כוּ'. וְהוּא תָּמוּהַּ עַיֵּין תּוֹסָפוֹת וְרִי"ף שֶׁהִקְשׁוּ כִּי מִזֶּה נִרְאֶה לְהֵיפֶךְ. וְהָעִנְיָן בָּזֶה כִּי בֶּאֱמֶת מֹשֶׁה הָיָה אוֹמֵר עֲשֶׂרֶת הַדִּבְּרוֹת לְיִשְׂרָאֵל אַךְ בְּשֹׁרֶשׁ הַדָּבָר שֶׁיֵּחָקְקוּ הַדִּבְרֵי תּוֹרָה בְּלִבּוֹת יִשְׂרָאֵל זֶה הָיָה מֵאֵת הַש"י שֶׁהָיָה חוֹקֵק בְּלֵב כָּל אֶחָד וְאֶחָד כְּפִי רְצוֹנוֹ יִתְבָּרַךְ. וְזֶה הָעִנְיָן אֲשֶׁר הַש"י כִּבְיָכוֹל נִקְרָא מְתֻרְגְּמָן, הַיְנוּ אַחַר שֶׁיָּצְאוּ עֲשֶׂרֶת הַדִּבְּרוֹת מִפִּי מֹשֶׁה לְיִשְׂרָאֵל חָזַר הַקָּדוֹשׁ בָּרוּךְ הוּא וְחָקַק אוֹתָם בְּלִבָּם, וְזֶהוּ שֶׁלֹּא יַגְבִּיהַּ הַמְתֻרְגְּמָן אֶת קוֹלוֹ כוּ', כִּי בֶּאֱמֶת הָיָה בִּיכֹלֶת הַקָּדוֹשׁ בָּרוּךְ הוּא לַחֲקוֹק הַדִּבְרֵי תּוֹרָה בְּלִבָּם כְּפִי כֹּחוֹ יִתְבָּרַךְ, יוֹתֵר מִכֹּחַ מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם, אַךְ כְּתִיב "וְלֹא קָם עוֹד נָבִיא בְּיִשְׂרָאֵל כְּמֹשֶׁה", וְהוּא שֶׁלֹּא הֵאִיר הַש"י לְשׁוּם נֶפֶשׁ יוֹתֵר מִלְּמֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם. וְזֶהוּ שֶׁלֹּא יַגְבִּיהַּ הַמְתֻרְגְּמָן אֶת קוֹלוֹ יוֹתֵר כוּ' הַיְינוּ יוֹתֵר מִמַּדְרֵגוֹת מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם.
4“… and the voice of exceedingly loud shofar … Moshe spoke, and God answered him in a voice.” (Shemot, 19:16–19)It is explained in the Talmud, Berachot (45a), “from here we derive that the translator will not raise his voice louder than the one reading the verse from the Torah.”32 “God answered him in a voice,” was like the translator reading after him at the same volume. This would seem quite unusual, and the sages of the Tosafot and R. Itschak Alfasi (the “Rif”) proposed that the verse would imply the opposite.33 While Moshe indeed spoke the Ten Mitzvot to Israel, the root of the matter was that with the giving of the Torah at Sinai, the mitzvah of Torah study was fixed into the hearts of Israel. This was done by God, who imprinted into the heart of each and every one according to His blessed will. In this way God is called, as it were, the translator, meaning that after the Ten Mitzvot went forth from the mouth of Moshe to Israel, the Holy One, blessed be He, went back and imprinted them into the hearts of Israel. This is “the translator will not raise his voice more than the reader,” for truly it was in the power of the Holy One, blessed be He, to carve the words of Torah into their hearts according to His blessed power, much more than Moshe Rabeynu could. However, it is written, “never again would there be a prophet in Israel as great as Moshe,” so God could not shine His light into any soul of Israel more than he did with Moshe Rabeynu. This is, “the translator will not raise his voice more than the reader,” meaning more than the level of Moshe Rabeynu.34
האָנֹכִי ה' אֱלֹקֶיךָ. וְלֹא נֶאֱמַר אֲנִי, כִּי אִילּוּ הָיָה כְּתִיב אֲנִי, הָיָה מַשְׁמַע שֶׁגִּילָּה אָז הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל אֶת כָּל אוֹרוֹ בִּשְׁלֵימוּת וְלֹא יוּכְלוּ אַחַר כָּךְ לְהַעֲמִיק בִּדְבָרָיו, כִּי כְּבָר גִּילָּה הַכֹּל, אַךְ הַכַּ"ף מוֹרֶה שֶׁאֵינוֹ בִּשְׁלֵימוּת וְרַק דְּמוּת וְדִמְיוֹן הוּא לְהָאוֹר שֶׁיְּגַלֶּה הַקָּדוֹשׁ בָּרוּךְ הוּא לֶעָתִיד, וְכָל מַה שֶּׁיַּשִּׂיג הָאָדָם יוֹתֵר עַמְקוּת בְּדִבְרֵי תּוֹרָה יִרְאֶה שֶׁעַד עַכְשָׁיו הָיָה בַּחוֹשֶׁךְ. וְעַל זֶה מְרַמֵּז הַיּוֹם וְהַלַּיְלָה, הַיּוֹם הַיְינוּ שֶׁהַשֵּׁם יִתְבָּרַךְ פּוֹתֵחַ שַׁעֲרֵי הַחָכְמָה לָאָדָם וְהַלַּיְלָה הַיְינוּ שֶׁלֹּא יְדַמֶּה הָאָדָם שֶׁהִשִּׂיג הַכֹּל בִּשְׁלֵימוּת, כִּי כָּל מַה שֶּׁהִשִּׂיג הוּא כְּלַיְלָה נֶגֶד הַיּוֹם הַבָּא אַחֲרָיו וְכֵן לְעוֹלָם, וּמִמֵּילָא הַכֹּל הוּא לַיְלָה נֶגֶד הָאוֹר שֶׁיִּפְתַּח הַקָּדוֹשׁ בָּרוּךְ הוּא לֶעָתִיד. וְזֶה שֶׁנִּסְמַךְ מַאֲמַר "לֹא תַעֲשֶׂה לְךָ פֶסֶל" וְאִיתָא בַּזוה"ק (שמות פ"ז:) מִשּׁוּם דִּכְתִיב "פְּסָל לְךָ" עַל כֵּן נֶאֱמַר "לֹא תַעֲשֶׂה לְךָ פֶסֶל" וְלֹא תַעֲבֵיד לָךְ אוֹרַיְיתָא אוֹחֲרָא. וְהָעִנְיָן בָּזֶה כִּי מִלַּת פֶּסֶל הוּא דָּבָר מְחוּתָּךְ בְּמִדָּה וְקֶצֶב וּבְהַשְׁלָמָה בְּלִי חֶסְרוֹן שׁוּם דָּבָר בָּעוֹלָם וְזֹאת אֵינוֹ נִמְצָא רַק בְּתוֹרַת מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם, אֲבָל בְּשֵׂכֶל אֱנוֹשִׁי אֵין בָּאֶפְשָׁר לְתַקֵּן דָּבָר כָּזֶה בִּשְׁלֵימוּת הַגָּמוּר, כְּמוֹ דְּאִיתָא בַּגְּמָ' [רות רבה פרשה ג',ב'] שֶׁאָמַר לֵיהּ קֵיסָר לְרַבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָא גַּם אֲנִי יָכוֹל לַעֲשׂוֹת תּוֹרָה כְּמֹשֶׁה וְגָזַר שֶׁלֹּא יְבַעֲרוּ אֵשׁ ג' יָמִים וּבְתוֹךְ כֵּן רָאָה עָשָׁן יוֹצֵא מִבַּיִת אֶחָד וְהֵשִׁיב לוֹ הַקֵּיסָר כִּי שַׂר אֶחָד חָלָה וְהוּכְרַח לְהַתִּיר לוֹ. וְהָאֻמְנָם כִּי גַּם אֶצְלֵינוּ הַדִּין עַל פִּי תּוֹרָתֵנוּ הַקְּדוֹשָׁה כִּי פִּקּוּחַ נֶפֶשׁ דּוֹחֶה שַׁבָּת, אַךְ הַחִילּוּק כִּי הַמְחַלֵּל שַׁבָּת עַל פִּי פִּקּוּחַ נֶפֶשׁ אֵינוֹ מִתְנַגֵּד לַתּוֹרָה הַקְּדוֹשָׁה, כִּי גַּם זֹאת נִצְטַוֵּינוּ שֶׁפִּקּוּחַ נֶפֶשׁ יִדְחֶה שַׁבָּת. וְכֵן בְּכָל מָקוֹם שֶׁהוּא "עֵת לַעֲשׂוֹת לַה'" נִרְמַז הַצִּיווּי שֶׁל "הֵפֵרוּ תּוֹרָתֶךָ" וְלָכֵן הַתּוֹרָה כּוֹלֶלֶת כָּל הַרְפַּתְקָאוֹת שֶׁיַּעַבְרוּ, וְאוֹרָהּ מַקִּיף כָּל הָאוֹפַנִּים וְכָל הַהִתְהַוּוּת שֶׁאֶפְשָׁר לְהִתְהַוּוֹת, וְזֶה אֵין בְּכֹחַ שׁוּם אָדָם לַעֲשׂוֹת, וְזֶה שֶׁמְּפָרֵשׁ בַּזוה"ק עַל "לֹא תַעֲשֶׂה לְךָ פֶסֶל" הַיְינוּ בְּמִצְוֹת עֲשֵׂה, "וְכָל תְּמוּנָה" הוּא בְּמִצְוֹת לֹא תַעֲשֶׂה, כִּי לֹא נִגְלָה לָאָדָם שׁוּם דָּבָר עַד תַּכְלִיתוֹ.
5“Anochi Hashem E-loheicha—I am Hashem your God ….” (Shemot, 20:2)The word Ani is not used for “I” (but rather, Anochi). Had it been written “Ani,” the meaning would have been that the Holy One, blessed be He, had revealed His light to Israel in all its completeness, and then they could not have reached deeply into His words, for He would have already revealed everything. However the additional letter Caf in “Anochi,” teaches that it is not in a state of completeness, yet rather a conception of how the light that the Holy One, blessed be He, would be revealed in the future.35 added before a word means “like.” The more a man apprehends in the depths of the Torah, the more he will then understand that until now he was in darkness. This is hinted at in the night and the day. “Day” means that God opens the gates of wisdom for man, and “night” means that man should never imagine that has completely apprehended Godliness, for all he has attained is like night in comparison to the day that follows. So it goes on forever, and it follows that all is night in the face of the light that the Holy One, blessed be He, will open in the future.This is why the verse that follows immediately is, “do not make any graven [carved] image,” on which it is said in the Holy Zohar (Shemot, 87b), “since it was first written, ‘carve for yourself [two tablets],’ therefore it says, ‘do not make any carved image,’ meaning do not make another Torah.” The word pesel, “carved image,” means something with a definite form and measurement, in a state of completeness with nothing lacking. This is found only in the Torah of Moshe Rabeynu. However it is impossible for the mortal intellect to fashion anything in complete perfection.On this it is written (Ruth Rabba, 3:2), “Caesar said to Rabi Yehoshua ben Hanina, ‘I too can make a Torah like Moshe,’ and he decreed that no fire be kindled for three days. (As if to say, “God decrees that you do not light fire for one day? I can decree it for three days.”) During this time he saw smoke rising from a house, and they explained to Caesar that a certain government minister was sick and it was necessary to permit him fire.” For indeed, according to our Holy Torah the law is that saving a life supersedes the laws of Shabbat, yet the difference (with us and the example of Caesar) is that one who violates Shabbat to save a life is not going against the Holy Torah, for thus was it also commanded that saving a life takes precedence over the laws of Shabbat. So, too, in all places where it is, “a time to do for God,” (Tehilim, 119:126), fulfilling Gods word, it is also hinted, as the verse continues, “they have made Your law null and void.”36 Therefore the Torah includes all the possible combinations of events that may occur, everything and its opposite, and its light surrounds all the possibilities and all the experiences that may evolve. No man has the power to do this. This is the explanation of the Holy Zohar on “do not make any carved form,” meaning positive mitzvot, and “any image,” the prohibitive mitzvot, for nothing is revealed to man until it reaches its completion.
ואָנֹכִי ה' אֱלֹקֶיךָ. בַּזוה"ק אִיתָא וְעֵץ הַחַיִּים הוּא בְּרָזָא דְּחָמֵשׁ חָמֵשׁ, וְזֶה גַּם כֵּן הָעִנְיָן בַּעֲשֶׂרֶת הַדִּבְּרוֹת, "אָנֹכִי" הוּא מְקוֹר הַחַיִּים, "ה'" הַיְינוּ גְּבוּרָה וְהוּא הַמְהַוֶּה כֹל, "אֱלֹקֶיךָ" הַיְינוּ מִדַּת אֱמֶת אֲשֶׁר הַש"י מַנְהִיג בָּהּ אֶת עוֹלָמוֹ, "אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם" הַיְינוּ שֶׁתֵּדַע אַף בְּעֵת שֶׁיִּהְיֶה לְךָ אֵיזֶה צַעַר חָלִילָה לֹא תִקְצֹף נֶגֶד הַש"י, "מִבֵּית עֲבָדִים" הַיְינוּ שֶׁלֹּא תִּהְיֶה מְשׁוּקָּע בְּהַטּוֹבָה, וְגַם אַחַר זֶה נֶאֱמַר שֶׁאַל תְּדַמֶּה כִּי הַדְּבָרִים הָאֵלּוּ שֶׁאָמַרְתִּי לְךָ בְּנָקֵל הֵם לַעֲשׂוֹתָם, לֹא כֵן כִּי צָרִיךְ לָזֶה בֵּירוּרִים גְּדוֹלִים, וְזֶה נֶגֶד זֶה נֶאֱמַר, "לֹא יִהְיֶה לְךָ" הוּא נֶגֶד "אָנֹכִי" שֶׁלֹּא תַחְשׁוֹב כִּי נִמְצָא גָּוֶון חַיִּים חָלִילָה חוּץ מִמֶּנּוּ. "אֲחֵרִים" הוּא נֶגֶד "ה'", הַיְינוּ גָּוֶון גְּבוּרָה. "עַל פָּנַי", הוּא נֶגֶד "אֱלֹקֶיךָ" דְּהַיְינוּ גָּוֶון אֱמֶת וְהוּא רַק לְפָנִים לֹא מִן הָאֱמֶת הָאֲמִיתִּי. "לֹא תַעֲשֶׂה לְךָ פֶסֶל וְכָל תְּמוּנָה", הוּא נֶגֶד "אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם". "מִבֵּית עֲבָדִים", הוּא נֶגֶד "אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל" וְכוּ', כִּי שָׁמַיִם וָאָרֶץ וְיַמִּים הֵם עִיקַּר בִּנְיַן הָעוֹלָם, וְגַם נִמְצָא בָּעוֹלָם תַּאֲוָה וְכָבוֹד, כִּי קִנְאָה הוּא נִכְלָל בְּאֵלּוּ הַשְּׁנַיִם כִּי לְאֵלּוּ הוּא מְקַנֵּא, וְהֵם גַּם כֵּן חָמֵשׁ כְּנֶגֶד הֶחָמֵשׁ הָאֲמוּרִים לְמַעְלָה. "לֹא תִשְׁתַּחֲוֶה לָהֶם", הַיְינוּ שֶׁלֹּא תִּהְיֶה כָּפוּף תַּחְתָּם. "וְלֹא תָעָבְדֵם", הַיְינוּ שֶׁלֹּא תִּרְצֶה לִהְיוֹת מוֹשֵׁל עֲלֵיהֶם. וְיֵשׁ ג' מַדְרֵגוֹת, עוֹלָם שָׁנָה נֶפֶשׁ, וּכְנֶגֶד כָּל אֶחָד יֵשׁ רָזָא דְּחָמֵשׁ, כְּנֶגֶד עוֹלָם וְהוּא מָקוֹם, הוּא מַה שֶּׁדִּבַּרְנוּ עַד כָּאן. וּכְנֶגֶד שָׁנָה הַיְינוּ זְמַן הוּא גַּם כֵּן בְּרָזָא דְּחָמֵשׁ חָמֵשׁ הַיְינוּ פֶּסַח הוּא נֶגֶד "אָנֹכִי", שָׁבוּעוֹת הוּא נֶגֶד "ה'", סֻכּוֹת הוּא נֶגֶד "אֱלֹקֶיךָ", רֹאשׁ הַשָּׁנָה וְיוֹם הַכִּפּוּרִים הֵם נֶגֶד "אֵל קַנָּא" שֵׁם אֵל מוֹרֶה עַל חָכְמָה, קַנָּא פֵּירוּשׁ כַּעַס הַיְינוּ שֶׁכַּעֲסוֹ הוּא בְּחָכְמָה. נֶפֶשׁ הַיְינוּ אָדָם יֵשׁ גַּם כֵּן רָזָא דְּחָמֵשׁ וְהֵם, אָבוֹת וּבָנִים שִׁלֵּשִׁים רִבֵּעִים וְלַאֲלָפִים. הֲרֵי הַכֹּל בְּרָזָא דְּחָמֵשׁ חָמֵשׁ וְהָבֵן כִּי עָמוֹק הוּא.
6“I am Adonai your God ….” (Shemot, 20:2)It is written in the Holy Zohar, “and the tree of life is in the secret of five, five.” “Anochi, I am,” is the source of life. “Adonai” is Gevurah—strength, which brings all into being. “E-loheicha, Your God” is the measure of truth in which God runs His world. “Who brought you out of the land of Egypt” means that even at a time of anguish, may God protect us, still refrain from becoming angry at God. “From the house of bondage” means do not become immersed in niceties, and after this the Torah warns not to imagine that what I ask from you is easy, rather you need to struggle to become pure. Each of these five corresponds to one of the next five. “You shall not have” corresponds to “Anochi,” so as not to think that there is even a hue (or appearance) of life aside from Him.37 “Other gods,” meaning a hue of Gevurah—strength.38 “Before Me” corresponds to “your God,” meaning a hue of truth that is only superficial, and not part of truth at its deepest level.39 “Do not make any sculpted idol or image” corresponds to “who brought you out of the land of Egypt.”40 “From the house of bondage” corresponds to “which is in the heavens above,” etc.The heavens, the earth, and the seas are the principal forms in the construction of the world, and the world also contains desire and honor. Jealousy is also included in these two, as it is for these that He is jealous, and they are also the five corresponding to five mentioned above. “Do not bow down to them” means do not be subdued by desire and honor. “Do not serve them” means do not desire to rule over them. Existence is divided into three levels—place, time, and soul. Everything discussed thus far has been in the category of place. Corresponding to time, with the festivals during the course of the year, there is also the secret of “five, five.” Pesach is “Anochi—I.”41 Shevuot is “Hashem.”42 (strength), and at Mount Sinai it is said that, “Moshe heard from the mouth of Gevurah.” Succot corresponds to “Elo-heicha, your God.”43 is likened to the clouds of glory that followed us in the desert, an awesome sight to witness that inspires the fear of God, and so too the name “E-lohim” teaches of God’s attribute of judgment that is the root of this fear. Rosh HaShanah and Yom Kippur correspond to “E-l Kana, a jealous God,” for the name “E-l” teaches of Chochma (wisdom)* and “jealous,” meaning anger, that is to say that His anger is in (the sefirah of) Chochma. In the category of soul, meaning person, there is also the secret of five, namely, “the fathers, the children, the third, the fourth [generations], and the thousandth [generation]” (Shemot, 20:5). Thus, all in the secret of “five, five.” Deep contemplation is required to understand this.
זאָנֹכִי ה' אֱלֹקֶיךָ. הִנֵּה בִּמְצִיאוּת הָאָדָם נִמְצָא ה' כֹּחוֹת וְהֵם, הִרְהוּר, מַחְשָׁבָה, רָצוֹן, מַעֲשֶׂה, דִּבּוּר. אִם הַמַּעֲשֶׂה בָּא לָאָדָם כַּסֵּדֶר הַזֶּה שֶׁמִּתְּחִלָּה בָּא בְּהִרְהוּר, וְאַחַר כָּךְ יָרְדָה לְמַחְשָׁבָה וּלְרָצוֹן, אָז יְהֵא בָּטוּחַ שֶׁהַמַּעֲשֶׂה הַזּוֹ הוּא מֵרְצוֹן הַש"י וְנִצְמַח מִמְּקוֹר הַחַיִּים, אַךְ אִם בָּא לָאָדָם הַסֵּדֶר הַזֶּה, שֶׁמִּתְּחִלָּה בָּא רָצוֹן לַלֵּב וְאַחַר כָּךְ יָרְדָה לְמַחְשָׁבָה אָז צָרִיךְ הַמַּעֲשֶׂה הַזּוֹ בֵּרוּרִין, כִּי אוּלַי גּוּף צְמִיחַת הָרָצוֹן נוֹלַד בּוֹ מֵאֵיזֶה נְגִיעָה מֵחֶמְדַּת עוֹלָם הַזֶּה. וְהִנֵּה נֶגֶד אֵלּוּ ה' כֹּחוֹת נִתְּנוּ עֲשֶׂרֶת הַדִּבְּרוֹת לְבָרֵר אֵלּוּ הַה', כִּי גַּם עֲשֶׂרֶת הַדִּבְּרוֹת נֶחְלְקוּ לְחָמֵשׁ נֶגֶד חָמֵשׁ לְכָל דַּרְגָּא חָמֵשׁ, נֶגֶד מִצְוֹת עֲשֵׂה וְלֹא תַעֲשֶׂה. "אָנֹכִי" הוּא נֶגֶד הִרְהוּר כִּי בְּעוֹד הַדָּבָר בְּהִרְהוּר, אֵין לוֹ יְדִיעָה כְּלָל רַק כְּמִי שֶׁיֵּשׁ לוֹ חֵשֶׁק לַעֲשׂוֹת מַה וְאֵינוֹ יוֹדֵעַ עֲדַיִן מַה יַּעֲשֶׂה, וְאַף לִקְטַנִּים שֶׁאֵינָם בְּנֵי דֵעָה יֵשׁ לָהֶם הִרְהוּר וּבְעֵת שֶׁהָאָדָם יָשֵׁן גַּם כֵּן יֵשׁ הִרְהוּר רַק בְּלִי הַכָּרָה וּתְפִיסָה בְּשֵׂכֶל וְנֶגֶד זֶה הָיָה הַדִּבּוּר "אָנֹכִי" נֶגֶד מִצְוֹת עֲשֵׂה, כִּי "אָנֹכִי" כּוֹלֵל כָּל הַמִּצְוֹת עֲשֵׂה שֶׁל תּוֹרָה שֶׁרְצוֹן ה' שׁוֹכֵן בְּתוֹכָם, כִּי בְּמִצְוֹת לֹא תַעֲשֶׂה שֶׁהֵם סוּר מֵרָע יֵשׁ לָאָדָם תְּפִיסָה בַּשֵּׂכֶל, אֲבָל מִצְוֹת עֲשֵׂה שֶׁהוּא מְקוֹם הַשֵּׁם יִתְבָּרַךְ אֵין שַׁיָּכוּת לָאָדָם שׁוּם תְּפִיסָה וְשֵׂכֶל בּוֹ. אַחַר כָּךְ נֶאֱמַר "לֹא יִהְיֶה לְךָ" הַיְנוּ שֶׁלֹּא תַחְשֹׁב שֶׁיֵּשׁ הֲוָיָה אַחֶרֶת חַס וְשָׁלוֹם בָּעוֹלָם חוּץ מִמֶּנִּי, וְזֶה נֶגֶד הַמַּחֲשָׁבָה. "לֹא תִשָּׂא אֶת שֵׁם" וכו' הַיְנוּ שֶׁלֹּא תִּדְחֶה לְשׁוּם דָּבָר בָּעוֹלָם לְחָשְׁבוֹ לְחִנָּם, כִּי יֵשׁ בְּכָל דָּבָר שֶׁבָּרָא הַשֵּׁם יִתְבָּרַךְ נִיצוֹץ קְדֻשָּׁה רַק יֵשׁ בּוֹ פְּנִימִיּוּת וְחִיצוֹנִיּוּת וְתֵדַע לְבָרֵר הַטּוֹב מִן הָרַע, וְהַפָּסוּק הַזֶּה גַּם כֵּן נֶגֶד הַמַּחְשָׁבָה וְהֵם שְׁנֵי פְּסוּקִים אֶחָד נֶגֶד מִצְוַת עֲשֵׂה שֶׁל הַמַּחְשָׁבָה וְהַשֵּׁנִי נֶגֶד לֹא תַעֲשֶׂה שֶׁל הַמַּחְשָׁבָה. "זָכוֹר" וְ"כַבֵּד" נֶגֶד הַמַּעֲשֶׂה, "לֹא תִרְצָח" וְ"לֹא תִנְאָף" נֶגֶד הָרָצוֹן, וּמַה שֶּׁכָּתוּב הַמַּעֲשֶׂה קֹדֶם לָרָצוֹן, כִּי בְּאִם חַס וְשָׁלוֹם יֶחֱטָא הָאָדָם בְּמַעֲשֶׂה יַקְדִּים לַחְקֹר וְלִתְלוֹת בַּמַּחְשָׁבָה וְהַיְנוּ בְּשֹׁרֶשׁ הַחַיִּים שֶׁלּוֹ וְצָרִיךְ לַעֲשׂוֹת תְּשׁוּבָה לְרַפֵּא אֶת שָׁרְשׁוֹ וְלֹא יִתְלֶה הַחֶסְרוֹן בְּהָרָצוֹן, כִּי הָרָצוֹן יוּכַל לִהְיוֹת שֶׁאֲחֵרִים הִכְנִיסוּ לוֹ. "לֹא תִגְנֹב" וְ"לֹא תַעֲנֶה" הֵם נֶגֶד הַדִּבּוּר שֶׁהִצְטָרְכוּת הַדִּבּוּר הוּא רַק לְהִתְחַבְּרוּת לְזוּלָתוֹ שֶׁלְּעַצְמוֹ אֵין צֹרֶךְ בְּהַדִּבּוּר כְּלָל, וְהַתּוֹרָה הִיא בְּכָל הָעוֹלָמוֹת, וּלְמַעְלָה מִזֶּה הָעוֹלָם, פֵּרוּשׁ "לֹא תִגְנֹב" הַיְנוּ שֶׁלֹּא תִמְנַע דִּבְרֵי תּוֹרָה מִן תַּלְמִידוֹ (סנהדרין צ"א:) וְזֶה שַׁיָּךְ אַף בַּמַּלְאָכִים כְּמוֹ שֶׁכָּתוּב "וּמְקַבְּלִין דֵּין מִן דֵּין", כִּי בַּמַּלְאָכִים יֵשׁ גַּם כֵּן מַדְרֵגוֹת וּמִי שֶׁהוּא בְּמַדְרֵגָה גְּבוֹהָה יֵשׁ לוֹ תַּקּוּפוּת יוֹתֵר מִמִּי שֶׁהוּא קָטָן מִמֶּנּוּ. וְלָזֶה הַקָּטָן יֵשׁ לוֹ יִרְאָה יוֹתֵר עַל כֵּן מְקַבְּלִין דֵּין מִן דֵּין, וְ"לֹא תַעֲנֶה" הוּא לְהֵפֶךְ מִ"לֹּא תִגְנֹב" שֶׁלֹּא לְהַרְבּוֹת דְּבָרִים עַל כֵּן אֵלּוּ הַב' הֵם נֶגֶד הָעֲשֵׂה וְלֹא תַעֲשֶׂה שֶׁבַּדִּבּוּר. "לֹא תַחְמֹד" הוּא הַלֹּא תַעֲשֶׂה שֶׁבְּהִרְהוּר וְשַׁיָּךְ אֵצֶל "אָנֹכִי", אַךְ שֶׁאִם הָיָה הָאָדָם נִשְׁלָם בְּבֵרוּר הַהִרְהוּר בִּשְׁלֵמוּת לֹא הָיָה צָרִיךְ לְהִתְבָּרֵר בִּשְׁאָר הַמַּדְרֵגוֹת, עַל כֵּן לֹא יוּכַל לִכְתֹּב אֵצֶל "אָנֹכִי" הַלֹּא תַעֲשֶׂה שֶׁל הִרְהוּר רַק אַחַר שֶׁמִּתְבָּרֵר בְּמַחְשָׁבָה וְרָצוֹן וּמַעֲשֶׂה וְדִבּוּר אָז יֵצֵא הַהִרְהוּר מְבֹרָר וּלְכָךְ נִכְתַּב בָּאַחֲרוֹנָה.
7“I am Hashem your God ….” (Shemot, 20:2)There are five faculties in human existence; gleam (“musing” or “inkling”), thought, will, action, and speech. If a man’s action is a result of these five stages, beginning in the gleam44, which is more vague than a thought. It is here understood as a gleam that sprouts from the subconscious, as opposed to a tangible thought. and descending afterwards to thought and will, then he may be sure that this action is God’s will, having sprouted from the source of life. However, if the action came about by a different order, where first the will came to the heart and descended to thought, then this action needs birurum (refinements) as the gleam from the will that conceived it may have been tainted by worldly desires. God gave us the Ten Mitzvot in order to refine these five faculties.The Ten Mitzvot are also divided into five against five, the five positive mitzvot on the right tablet in opposition to the five prohibitions on the left. “Anochi—I am the Lord” corresponds to the gleam, where the knowledge is still murky and he still doesn’t know what to do. This is like someone who has the vague desire to do something. Small children have such gleams that they cannot articulate. Similarly when a person sleeps he has such gleams of thought that cannot be grasped by the intellect.All of this corresponds to the first of the positive mitzvot, “Anochi,” for the Divine utterance “Anochi” includes within it all the positive mitzvot of the Torah and God’s will dwells within them. The five prohibitions were all given in order “to turn from evil” so therefore man must be able to grasp them in his intellect, yet as the five positive mitzvot are the very locality of God, it is not conceivable that he may have any real understanding of them. After that it is said, “you shall not have any other gods,” meaning that you are not to think that there is another Source of Being45 has the same letters as “being”—HAVAYE in Hebrew. in the world besides Me, and this corresponds to the faculty of thought. “Do not take God’s name in vain” means not to push aside anything in the world as unnecessary and useless.Everything that God created has a spark of Kedusha (holiness) within it, only it has an internal and an external nature, and you need to know how to separate the good from the bad. This verse also corresponds to thought, for there are two verses, one corresponding to a positive commandment of thought, and another corresponding to a prohibition of thought. “Remember the Shabbat” and “Honor your father” correspond to the faculty of action. “Do not kill” and “do not commit adultery” correspond to will. The reason the mitzvot signifying action precede the mitzvot signifying will is that if one sins in action, God forbid, he will go back and ponder it and find some thought to hold responsible for it, meaning in the very source of his life. So then he must “do teshuva” [return to the way of God] in this regard, sincerely mending his ways and thus healing his roots. He is not to find fault in the will, for others could have entered this will into his mind.* “Do not steal” and “do not bear false witness” correspond to speech. This is because the entire need for speech is only in order to communicate with others, as by himself he has no need for speech. The Torah exists in all of the worlds, so above this world “do not steal” means not to prevent the Torah from reaching one’s students (Sanhedrin, 91b). This applies even to angels, as it is said of them, “and they receive permission from one from the other.”46 There are also different levels among the angels. An angel on a higher level will have greater strength that one on a lower level. Yet the one on the lower level has greater reverence for the power of the one on the higher level, therefore “they receive one from the other.” “Do not bear false witness” is the opposite of “do not steal.” Bearing false witness is to speak too much and therefore these two correspond to the positive and negative mitzvot of the faculty of speech. “Do not covet” corresponds a prohibition in the gleam of thought, and belongs with “Anochi.” Yet if one could achieve a perfect birur (clarification) in this gleam, he would have no need of birur in the other faculties. Therefore the prohibition in the faculty of gleaming could not be written together with “Anochi,” but rather only after thought, will, action, and speech have been refined, then the gleaming would emerge refined. This is why coveting appears at the end of the Ten Mitzvot.
חבְּפָסוּק "אָנֹכִי" נִמְצְאוּ כָּל הָאוֹתִיּוֹת חוּץ מֵאוֹתִיּוֹת ג"ז ח"ט ס"פ"ק. ג"ז מוֹרֶה עַל הַהַתְחָלָה שֶׁהָאָדָם מְקַבֵּל עָלָיו עוֹל תּוֹרָה כְּמוֹ גֵּר שֶׁבָּא לְהִתְגַּיֵּר צָרִיךְ לְמַעֵט כָּל הֲנָאוֹתָיו וּלְהִזָּהֵר אַף בְּדִקְדּוּק מִדִּבְרֵי סוֹפְרִים וְזֶהוּ גֵּז לְשׁוֹן גְּזִיזָה. וְאַחַר כָּךְ ח"ט הַיְנוּ שֶׁצָּרִיךְ שְׁמִירָה עַל קִיּוּם הַמִּצְוֹת מִבְּלִי לַחֲטֹא. וְאַחַר כָּךְ ספ"ק הַיְנוּ שֶׁצָּרִיךְ שֶׁיִּמָּצֵא בּוֹ יִרְאָה בְּנִסְתָּרוֹת לִבּוֹ.
8The verse “Anochi—I am Hashem your God” contains all the letters of the Hebrew alphabet except Gimel”Zayin (“GeZ”), Chet”Tet (“CheT”), and Samech”Peh”Koof (“SaPheK”). “GeZ” (to shear) teaches of the beginning when one first accepts upon himself the yoke of the kingdom of Heaven, such as the convert who, when he comes to observance, must first limit (“shear”) his enjoyment of worldly pleasures and take great care of the details enumerated by the codifiers of the Law.47. Afterwards comes CheT, which means sin, as he must take care to guard himself and keep the mitzvot without sinning. Following this is SaPheK, meaning uncertainty and fearing what might be hidden in his heart.48
טזָכוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ כוּ' וְיוֹם הַשְּׁבִיעִי שַׁבָּת לַה' אֱלֹקֶיךָ. הָעִנְיָן שֶׁנֶּאֱמַר כָּאן שְׁנֵי פְּעָמִים שַׁבָּת, כִּי כָל הַתַּרְיַ"ג מִצְוֹת נִקְרָאִים שַׁבָּת כִּדְאִיתָא בַּזוה"ק (שמות פ"ח:) "מַאי שַׁבָּת שְׁמָא דְקֻדְשָׁא בְּרִיךְ הוּא". וְהַיְנוּ כְּשֶׁבָּא לָאָדָם חֵשֶׁק לַעֲשׂוֹת רְצוֹן הַש"י מַה שֶּׁצִּוָּה לַעֲשׂוֹת וּלְהִזָּהֵר מִמַּה שֶּׁצִּוָּה שֶׁלֹּא לַעֲשׂוֹת וְכַאֲשֶׁר נָתַן זֹאת אֶל לִבּוֹ נֶאֱמַר "זָכוֹר אֶת יוֹם הַשַּׁבָּת" כוּ', וְאַחַר כָּךְ כְּשֶׁבָּא לָאָדָם שִׁכְחָה וְהַעֲלָמָה מֵרְצוֹן הַש"י וְעָשָׂה מַה שֶּׁעָשָׂה נֶאֱמַר "שֵׁשֶׁת יָמִים" וְכוּ'. הַיְנוּ כְּשֶׁמִּתְרַחֵק מִן יוֹם הַשַּׁבָּת וְשׁוֹכֵחַ ח"ו אֶת ה', בָּא עוֹד יוֹם הַשַּׁבָּת וּמַחְזִיר וְנוֹתֵן אֶל לִבּוֹ לִרְאוֹת מַה שֶּׁעָשָׂה וְעַל יְדֵי זֶה בָּא הַצְּעָקָה גְּדוֹלָה לְלִבּוֹ וְאָמַר מֶה עָשִׂיתִי, וְאֵין אָדָם עוֹמֵד עַל דִּבְרֵי תּוֹרָה אֶלָּא אִם כֵּן נִכְשַׁל בָּהּ, (גיטין מ"ג.) וְאָז נוֹתֵן לוֹ הַש"י עֵצָה לָזֶה הַקָּרְבָּנוֹת שֶׁמְּכַפְּרִין וְזֶה שֶׁנֶּאֱמַר אַחַר זֶה "כַּבֵּד אֶת אָבִיךָ" וְכוּ'. הַיְנוּ שֶׁלֹּא תִתְלֶה הַחֶסְרוֹן שֶׁלְּךָ בַּהוֹלָדָה וּתְנַקֶּה עַצְמְךָ וְלֹא תִצְטָרֵךְ לְקָרְבָּנוֹת, רַק תִּתְלֶה הַחֶסְרוֹן בְּךָ וְתָבִיא קָרְבָּנוֹת וִיכֻפַּר לְךָ, וְהַיְנוּ "כַּבֵּד אֶת אָבִיךָ".
9“Remember the day of Shabbat and sanctify it … and the seventh day is Shabbat unto Hashem your God.” (Shemot, 20:8–10)Why is Shabbat mentioned here twice? All of the 613 mitzvot are called “Shabbat,” as it says in the Holy Zohar (Shemot, 88b), “What is Shabbat? A name of the Holy One, blessed be He.” This represents a time when the desire to fulfill God’s will comes to man, to do that which He commands and to refrain from that which He prohibits. Taking this to heart is to, “remember the day of Shabbat [meaning all God has commanded us].” Afterwards, when he forgets, doing something while God’s will is hidden from him, it is said, “six days shall you work … and the seventh day,” etc. Thus, when he has become far from Shabbat and forgets God, Shabbat comes back again and he ponders his behavior. Then a great cry erupts from his heart, saying, “what have I done?” For “a man can only understand the Torah after he has failed to keep it.” (Gittin, 53a). Then God gives him advice with the offerings that bring atonement, so this is why it says directly after, “honor your father and mother.” This means not to blame your own faults on the fact of your birth, deeming yourself clean and exempt from offering sacrifices that will atone for you. This is “honor your father and mother.”
ילֹא תַעֲשׂוּן אִתִּי אֱלֹהֵי כֶסֶף וֵאלֹהֵי זָהָב לֹא כוּ' מִזְבַּח אֲדָמָה תַּעֲשֶׂה לִּי כוּ' בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי אָבוֹא אֵלֶיךָ וּבֵרַכְתִּיךָ. "אֱלֹהֵי כֶסֶף" הַיְינוּ גָּוֶון אַהֲבָה וְהִתְלַהֲבוּת יוֹתֵר מִכְּפִי מַעֲמָדְךָ כִּי אֵין חַבְרוּתָא כְּלַפֵּי שְׁמַיָּא וְאֵין הַש"י מְאַהֵב אֶת הָאָדָם רַק אִם הָאֱמֶת אִתּוֹ, "וֵאלֹהֵי זָהָב" הַיְינוּ גָּוֶון יִרְאָה יוֹתֵר מִכְּפִי מַעֲמָדְךָ, רַק "מִזְבַּח אֲדָמָה תַּעֲשֶׂה לִּי", אֲדָמָה הַיְינוּ פְּשִׁיטוּת כְּמוֹ שֶׁהוּא בִּלְבָבְךָ. "בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר" כוּ', אַזְכִּיר הוּא מִלְּשׁוֹן בֵּירֵר הַיְינוּ בְּכָל מָקוֹם שֶׁאֲנִי אֲבָרֵר שֶׁהָיְתָה הַתְחָלַת הַנְּקֻדָּה שֶׁלְּךָ בַּלֵּב לְשֵׁם שָׁמַיִם, אָז תֵּיכֶף אֶשְׁלַח לְךָ בְּרָכָה וּבֵרַכְתִּיךָ.
10“You shall not make with Me gods of silver or gods of gold … an altar of earth you shall make for Me … in any place that I mention My name I shall come to you and bless you.” (Shemot, 20:20)“Gods of silver,” meaning an external hue of love and fervor more than is appropriate for your position, for there is no associate with the One in heaven, and God only shows his love for man when the truth is with him. “Gods of gold,” meaning an external hue of fear greater than is befitting your position. Only, “an altar of earth you shall make for Me.” Here, “earth” means simplicity, just as it exists in your heart. In the verse, “In any place that I mention My name,” “I mention” has to do with the notion of birrur (clarification or refinement).49, is similar to the word for pure, zach, hence refinement. In every place that I clarify how your initial thought was for the sake of heaven I will immediately send you the blessing, “and bless you.”
יאוְלֹא תַעֲלֶה בְמַעֲלֹת עַל מִזְבְּחִי אֲשֶׁר לֹא תִגָּלֶה כוּ'. כָּל הַלְּבָבוֹת שֶׁל יִשְׂרָאֵל נִקְרָאִים "מִזְבְּחִי", וְזֶהוּ "לֹא תַעֲלֶה" כוּ', הַיְינוּ שֶׁלֹּא תִּתְגָּאֶה עַל שׁוּם נֶפֶשׁ מִיִּשְׂרָאֵל, וְזֶהוּ אָמְרוֹ "אֲשֶׁר לֹא תִגָּלֶה עֶרְוָתְךָ עָלָיו" הַיְינוּ שֶׁלֹּא תָבוֹא עַל יְדֵי זֶה לִידֵי בּוּשָׁה שֶׁאִם תִּתְגָּאֶה עַל שׁוּם אֶחָד אָז סוֹפְךָ שֶׁתֵּרֵד מַדְרֵגָה לְמַטָּה הֵימֶנּוּ וְהוּא יַעֲלֶה עַל מְקוֹמְךָ, כְּמוֹ דְּאִיתָא בַּגְּמָרָא (מגילה ט"ז:) עַל מָרְדֳּכַי שֶׁבַּתְּחִילָּה הָיָה נִמְנֶה בַּחֲמִישִׁי וְאַחַר כָּךְ בַּשִּׁשִּׁי.
11“You shall not ascend by steps on My altar, in order not to uncover your nakedness on it.” (Shemot, 20:23)All the hearts of Israel are called “My altar,” and this is “do not ascend,” do not pride yourself above anyone of the people Israel. This is as it says, “in order not to uncover your nakedness,” in order not to lead you to shame, for if you pride yourself over anyone else, in the end you will descend and he will take your place. This it says in the Gemara (Megillah, 16b), “of Mordechai who was first numbered fifth, and later sixth.”50