W dziesięciu wypowiedziach (ma'amaroth) świat został stworzony, [dziewięć „I powiedział”, a „Na początku” jest również oświadczeniem, a mianowicie. (Psalm 33: 6): „Słowem Bożym powstały niebiosa”]. Czego nas w ten sposób uczą? Czy nie można go było stworzyć jednym oświadczeniem? Ale [zostało to powiedziane], aby wymierzyć karę złym, którzy niszczą świat, który został stworzony przez dziesięć wyroków [Albowiem jeśli ktoś niszczy jedną duszę żydowską, to tak, jakby niszczył cały świat, a złych, którzy w swoich grzechach zniszczyć ich dusze, uważa się, że zniszczyli cały świat. (Tak znalazłem.) I wydaje mi się, że oni niszczą sam świat, gdyż skłaniają cały świat do kary, tak że jest on niszczony przez nich. „Z dziesięcioma oświadczeniami”: nie ma porównania między zniszczeniem dzieła stworzonego w ciągu jednego dnia a (zniszczeniem) dzieła stworzonego w ciągu wielu dni], a dobrą nagrodą cadyków, którzy podtrzymują świat, który został stworzony przez dziesięć oświadczeń .
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).”