Kabbalah su Salmi 40:6

This [number] is not to be connected to the [divine] “qualities” alone, but rather [also] to the things which derive from them. All of them are included in the ten. The “qualities” themselves have as their sum ten from ten. One may not add or subtract, God forbid. Even if we were to say that [the ten] are the sum of the six directions and the four qualities,³Cf. Sefer Yeẓirah 1:5. and so on, the intention is that they reveal themselves in the mystery of four, and the like. However, their sum is always ten. The true and apparent reason for this was explained by King David, peace upon him, when he said, You, O Lord my God, have done many things; the wonders You have devised for us (Ps. 40:6). [In the Mishnah] it is taught, “There are three crowns.”⁴Mishnah, Avot 4:17. It is known that the crowns are reserved for the president [of the Sanhedrin], the high priest, and the king. Because of the awesomeness of their majesty, it was necessary to have, [respectively,] a deputy [high priest], a viceroy, and a vice-president⁵Av bet din, lit. “father of the court.” of the court for the administration of the nation. Under these [officials] are three flocks of sheep: the hosts of Israel, the watches of the priesthood, the officers who direct the people and the Sanhedrin. All of them have their eyes and their hearts on “the crown of a good name”⁶Mishnah, Avot 4:17. [from] the congregation of Jacob,⁷A reference to the sefirah Malkhut. which rises upward with their help to glorify their Maker for His creation, for that is the entire [duty of] man (Eccles. 12:13). Behold, I have shown [in front of] your very eyes the need for this complete number, which tells its end from [its] beginning (cf. Isa. 46:10).

And I heard behind me (Ezek. 3:12) a herald calling. Will you not answer [that] I will prepare my generation, for you have not denied the words of the Master of the Earth, [who is] awesome in praise in the darkness, and light dwells with Him (Dan. 2:22). I will tell of the decree (Ps. 2:7), advice from afar. Indeed, these are the lambs of the Merciful One, the eternal God [who] is a dwelling-place (Deut. 33:27), Selah. Why should you ask, when it is miraculous? (Judg. 13:18). The Lord of Hosts has purposed, and who will disannul it? (Isa. 14:27). If I would relate and speak of them, they are more than can be told (Ps. 40:6), for it is to test (Exod. 20:20) us that He orders His angels (Ps. 91:11) for us in the high heavens above and on the earth below (Deut. 4:39). They sanctify and purify themselves (Isa. 66:17) to comprehend the rash and to give merit to the multitude concerning the things that are the mysteries of the world, to bring all hidden things to judgment (Eccles. 12:14), for thus it arose in [His] thought, and it is known to all that there is a time and a season for each thing (Eccles. 3:1), and snarl against all sound wisdom (Prov. 18:1), and [for] the enlightened one [who wishes] to do well, his silence suffices for him. Let him be [more] silent for the Lord than the roar of the lion [is loud]. He will place and desire, and his heart will understand that not all faces are alike, and [that] God has made high and uplifted (Isa. 57:15) lowly and dark, both essential and nonessential, [so] that they should fear Him (Eccles. 3:14). For the mem and the samekh on the [stone] tablets are still suspended and stand. They warn and testify as a sign and anger [that will] consume and destroy those who utilize the crown not for its own sake,³Cf. Mishnah, Avot 1:13. with a deadly poison for those who defy her will. A contemptible brand in the thought of him that is at ease (Job 12:5) under every leafy tree (Deut. 12:2).

83 And know as well, that certainly now as well, even though He has hidden His goodness and withheld the rule of His perfection from the creations, even so it is certain that He sustains them, for from where else would their being and existence and maintenance come if not from His sustenance. If so certainly He is the sustainer, but this sustenance of His that he provides now - in comparison to that which would be appropriate for him to provide if He were sustaining according to the rule of his perfection he wished to provide sustenance - is not other than a shadow for man, or like a small mark that remains from writing on paper after the letters have been removed from it. And we would call the general type of this sustenance - darkness and not light, with regard to the complete sustenance which could come if through the rule of His perfection he were to provide sustenance. Indeed with regard to ours this is all of our lives, for with this sustenance we live and exist, and not without it. And we find, when we mention the type of this sustenance which is innovated in the hiding of the countenance of His goodness may He be blessed, we call them with one generalization - like the shadow of the heavenly power alone, not more; and when we dissect it to its details - we find within it all the rules and laws which we discern in the heavenly behavior, for all of them together are a very small thing relative to the heavenly power if He were to act in his completeness, as I mentioned: