אִם־יָק֞וּם וְהִתְהַלֵּ֥ךְ בַּח֛וּץ עַל־מִשְׁעַנְתּ֖וֹ וְנִקָּ֣ה הַמַּכֶּ֑ה רַ֥ק שִׁבְתּ֛וֹ יִתֵּ֖ן וְרַפֹּ֥א יְרַפֵּֽא׃ (ס)
jika orang itu dapat bangun kembali dan berjalan-jalan di luar dengan kekuatannya sendiri, maka orang yang memukulnya bebas dari hukuman. Hanya saja, ia harus mengganti kerugian atas waktu kerja orang itu yang hilang dan menanggung pengobatannya sampai ia benar-benar sembuh.
Pardes Rimmonim
And further why is Keter [the uppermost Sefira] not brought into this union in some of the explanations? Further its saying “analyze with them” etc., and the commentators have explained when you analyze properly, you will know that the mentioned Chochmah and Binah are the root of Gedolah/Chesed and Gevurah, “and examine carefully from them”, explanation: when you examine carefully you will find that Gedolah/Chesed and Gevurah are the root of Netsach and Hod, as these are extending from them. And [afterwards] it says: “establish the matter on its strength”, “matter” is Malkut, “its strength [בוריו]” as “his staff”, and thus Targum Onkelos (on Exodus 21:19) [translates “his staff” in Aramaic], and this is Yesod. “And return the formator on its base”, and “return [השב]” corresponding to repentance [תשובה], to give its strength in Tif’eret which is its base with the name “formator”, and the base of Tif’eret are Netsach and Hod. Until here the words of the commentators, although we have chosen the selected and precious that is their commentaries. And it is that this subject is not satisfactory for us because this is not the nature of the author [of Sefer Yetzirah]’s way of expression. And further, what peculiarity [is there] in its making us now hear these subjects and novelties, because this is the way of those who pray, not of those who write, and we have nothing to learn and new from it. Therefore it appears to me [that I must explain it in a different way and] to explain that Chochmah is a reception [something that one receives, thus not an activity] and the instruction that man has learned from his master. Aptly “they transmit him the chapter headings” [Babylonian Talmud, Chagigah 13a]. And Binah is the reflection and the supplement which man is reflecting and supplementing out of himself from the general principles and the chapter headings that have been transmitted to him. And now this is its intention in its saying: “understand with wisdom”, it means to say: consider well with what you have learned from your master on the wisdom of the attributes, which they did not transmit [itself but] only the chapter headings. And it is necessary for man to understand with it one matter from another, that is as what our sages of blessed memory said [Babylonian Talmud, Chagigah 13a]: they say this matter only to a wise one and he understands from his knowledge [this verse combines the three principles Chochmah ("wise one"), Binah ("understands") and Da'at ("knowledge")].