Musar su Esodo 14:19

And from this, we will understand very well what has disappeared from the eyes of researchers in what they have examined regarding, heaven forbid, a change in God's will. The Almighty decrees a decree and then repentance, prayer and charity can change that to the better; and sometimes it changes from good to bad. But they walk in darkness because there can be no change, heaven forbid. Rather all is one and is only a matter of one desire. That is to say this inquiry is a matter of faith. I will also copy what I wrote as a child in my pamphlet, even though it is a little different. In any event, it all goes together in one place. These are my words. Written in section of Godliness in the gate of unity. And the whole faith of unity is complete; as there is no body nor strength of the body, nor a separate mind, and will not change from thought to thought or from action to action or from one leader to another. It is a complete intellect and simple and unique in all parts of His names and in all attributes. And a change in actions on the part of the leadership only exists from the side of the recipients. Because the one who walks in innocence and straightness, and keeps a good home, receives goodness derived from God Almighty. And he who perverts his path and distances himself, is distanced from the good derived from God and the opposite is derived from Him.

ויקח שש מאות רכב בחור וכל רכב מצרים. The Zohar asks if the 600 choice chariots were not also part of Egypt's cavalry that the Torah had to add the words "and all the chariots of Egypt?" The Zohar answers that the subject in this verse is Samael who took the chariots of other nations with him in the pursuit of the Israelites. G–d paid those people back when Sisera lost all his iron chariots in the battle against Barak and Deborah (Judges 5,20-21).

The focal point of these camps is the holy ark containing the tablets. We find here an allusion to the "great" name of G–d, the one that contains seventy-two letters or words respectively [when the letters are spelled as words Ed.]. This appears three times, i.e. 216 (72 times 3) corresponding to the fact that the ark was really three arks, an outer ark made of gold, which encased the wooden ark which in turn was covered by an inner ark of gold. The tablets were six tefachim long, six tefachim wide and six tefachim high. If you multiply these measurements by one another you get 216. [Actually the author proceeds in the reverse order dividing 216 by six and then again by 6.] The Zohar on Parshat Behaalotcha explains that though the 72 lettered name of G–d is rooted in the emanation חסד, and חסד=72, it is actually composed of a combination of חסד, גבורה and תפארת. The Pardes Rimonim, in the chapter dealing with details of names, chapter 5, discusses this at length. [In order to appreciate the following, it is necessary to understand the system of tzerufim, or permutations. By transposing the letters in a given word, numerous combinations of the same letters can be achieved. In the case of a four-letter word, such as the Ineffable Name of G–d, 12 permutations are possible. This number is increased considerably when the letters in question are spelled out as words, i.e. the letter “י” as "יוד". In addition to this, such letters as "ה” for instance, could be spelled out as "הי", "הא”, or "הה”. By combining either the number of letters obtained by such spellings, or by adding the numerical value of each of such letters when this milu-im system is used, Kabbalists arrive at amazing relationships in key concepts.] You will find the number 72 hinted at in the passage about the Levites, since the Torah writes “והיו לי” (Numbers 8,14) referring to G–d claiming the Levites as His. By reading these two words as והי ולי, you have the first 2 of the 72 worded name of G–d. By combining 72 with the numerical value of ישראל=541, you get 613. In other words, Israel and the "great" name of G–d correspond to the whole of Torah. Viewed differently: The three camps כהונה, לויה, ישראל, that are 72 times 3, surround the core i.e. the tablets, which in turn are 3 times 72=216. Whenever the Jewish people broke camp, the flag of the camp of Yehudah featuring אריה=216, was the first to start marching.

Keeping this in mind it is easy to understand that the Ten Commandments contain within them the whole Torah in "capsule form." The Ten Commandments consist of 620 letters, corresponding to כתר תורה. 613 of these letters represent the 613 commandments of the Torah that are addressed to the Jewish people, whereas the other 7 letters represent the 7 Noachide laws addressed to all of mankind It is fairly obvious then that the Ten Commandments more than any other part of the Torah contain the mystical dimension of the Ineffable Name. The shape and size of the tablets on which the Ten Commandments were engraved allude to the letters of the Ineffable Name. The number 10 corresponds to the letter י of that name, the 5 Commandments engraved on either one of the tablets correspond to the two letters ה of the Ineffable Name; the letter ו is represented by the height, width and thickness of the tablets, i.e. 6 טפחים, handbreadths each. When we "cube" the dimensions of the tablets, 6 by 6 by 6, we obtain 216 cubic טפחים. This number equals the mystical dimension of the Ineffable Name when we spell the letters as words, using the method involving the letter י. This is how it appears: 15=הי + ;22=ויו + ;15=הי + ;20=יוד; the total you obtain is 72. Viewing this number in the three dimensions of the tablets, you arrive at three times 72=216. This number corresponds to the number of letters (three times 72 in each verse) in the three successive verses in Exodus 14: 19,20,21, describing the interposition of G–d's angel between the camp of the Israelites and that of the Egyptians. The author of גינת אגוז comments that the Ineffable Name (spelled in letters) amounts to 26, and that this number equals the numerical value of the Ten Commandments, [no explanation is offered as to how that number is arrived at. Ed.] The author adds that there are 620 letters in the Ten Commandments, corresponding to the numerical value of the word כתר.

Keeping this in mind it is easy to understand that the Ten Commandments contain within them the whole Torah in "capsule form." The Ten Commandments consist of 620 letters, corresponding to כתר תורה. 613 of these letters represent the 613 commandments of the Torah that are addressed to the Jewish people, whereas the other 7 letters represent the 7 Noachide laws addressed to all of mankind It is fairly obvious then that the Ten Commandments more than any other part of the Torah contain the mystical dimension of the Ineffable Name. The shape and size of the tablets on which the Ten Commandments were engraved allude to the letters of the Ineffable Name. The number 10 corresponds to the letter י of that name, the 5 Commandments engraved on either one of the tablets correspond to the two letters ה of the Ineffable Name; the letter ו is represented by the height, width and thickness of the tablets, i.e. 6 טפחים, handbreadths each. When we "cube" the dimensions of the tablets, 6 by 6 by 6, we obtain 216 cubic טפחים. This number equals the mystical dimension of the Ineffable Name when we spell the letters as words, using the method involving the letter י. This is how it appears: 15=הי + ;22=ויו + ;15=הי + ;20=יוד; the total you obtain is 72. Viewing this number in the three dimensions of the tablets, you arrive at three times 72=216. This number corresponds to the number of letters (three times 72 in each verse) in the three successive verses in Exodus 14: 19,20,21, describing the interposition of G–d's angel between the camp of the Israelites and that of the Egyptians. The author of גינת אגוז comments that the Ineffable Name (spelled in letters) amounts to 26, and that this number equals the numerical value of the Ten Commandments, [no explanation is offered as to how that number is arrived at. Ed.] The author adds that there are 620 letters in the Ten Commandments, corresponding to the numerical value of the word כתר.

Hillel was known for his humility and modesty, a character-trait he shared with Moses who was known as the most humble man on earth. Hillel was able to prove this modesty because he held high office, was the elected prince of Israel during his time, just as Moses had been in earlier times. When you examine Exodus 14, 19-21 [the three verses containing 72 letters each which traditionally form the "great" name of G–d, Ed.], you will find that the letters of the name משה and הלל appear next to one another. [In his commentary the Tzror Hamor explains this in detail, as well as the three times 72=216 equals אריה, the force G–d used. The three verses 19,20,21 are placed one under the other so that they are divided into 72 three lettered units. Take the ו from ויסע; next take the first letter of the last word in the next verse, i.e. ה, and the first letter of the last verse in the regular sequence, i.e. the letter ו. Your first threesome then is והו. When you repeat this with the respective second letters following the same system you will get ילי. By proceeding along these lines you will find that the letters of the name משה i.e. מהש will appear next to the letters of the name הלל, i.e. ללה]. This is an allusion to the fact that Hillel in his age represented what Moses had represented in his time. This is also why Hillel lived to be 120 years old. The respective first letters in the words לקחת לוחות האבנים also spell הלל.