Con dieci pronunce (ma'amaroth) il mondo è stato creato, [nove "E ha detto," e "All'inizio" è anche una pronuncia, vale a dire. (Salmi 33: 6): "Per mezzo della parola della I, furono fatti i cieli".] Cosa ci viene insegnato? Non potrebbe essere stato creato con una sola pronuncia? Ma [questo è stato affermato] per punire esattamente i malvagi che distruggono il mondo, che è stato creato con dieci dichiarazioni [Perché se uno distrugge un'anima ebraica è come se distruggesse un intero mondo, e i malvagi, che nei loro peccati distruggere le loro anime, si ritiene che abbiano distrutto il mondo intero. (Così ho trovato.) E a me sembra che distruggano il mondo stesso, poiché inclinano tutto il mondo alla scala della punizione, in modo che venga distrutto a causa loro. "Con dieci pronunce": non c'è paragone tra la distruzione di un'opera creata in un giorno e (la distruzione) di un'opera creata in molti giorni], e di dare una buona ricompensa ai tzaddikim, che sostengono il mondo, che è stato creato con dieci dichiarazioni .
Ohr Ne'erav
2. [The beginner] needs to know that Eyn Sof caused and emanated His sefirot, and His actions are [performed] through them. They constitute the ten “sayings” through which he acts.1Cf. Mishnah, Avot 5:1: “The world was created by ten [divine] statements.” They serve him as vessels for the actions which derive from Him in the World of Separation2That is, the world which does not partake in the complete divine Unity. and below. Truly His being and essence extend themselves in them, as we will explain in greater detail.
And further, heaven forbid, the reduction reduces the hand of the Emanator to emanating only one emanation, meaning to say: [only] one Sefirah, that in it will be the force of punishment, of reward and of mediation. And there is no answer from the expression of the Mishna (Pirkei Avot 5:1) ‘With ten utterances the world was created, but couldn’t it be created with one utterance etc.’. As on the contrary the intention of the Mishna is opposite to what he [= Rabbi Menachem of Recanati] said, that when the creation of the world was with changing subjects that indicate judgement and compassion and mediation, nevertheless it was [still] possible that its creation was with the force of one utterance, which is one Sefirah, as it can be seen that it is not withheld from His force that the force of all ten [Sefirot] is in one Sefirah. And this is the intention of ‘but not with one utterance etc.’: sure that the creation of the world [is] as He now is speaking [HaShem is right at this moment still punishing the sinners and rewarding the good]! And its saying ‘but to punish’ [Pirkei Avot 5:1] is not intended as Rabbi Menachem imagined, but the intention [is] on the aim or not possessing aim besides it, as we will extend the explanation in the chapters that follow, with help of HaShem. And therefore, this reason is not filling our desire or quenching our thirst at all.
54. The apparent multiplicity of HaShem’s-יהו"ה influence in the world is the result of the world’s limitations and characteristics, and in no way reflect any limitations in Him. The Divine influence given in them is in accordance with the number of their parts,53Likutei HaGRA, Sifra D’Tzniuta pg. 38b. even though one influence would have been sufficient, as stated in Pirkei Avot54Pirkei Avot, Chapter 5. that the world could have been created with one utterance. Man too, was created with the number of his organs and sinews corresponding to the multiplicity of worlds, each organ corresponding to one world. Similarly, the soul of man has faculties corresponding to the organs of the body, within which it resides. Because of this correlation of man, his soul, and the worlds, the Sefirot are allegorically called “Man (Adam-אדם).”