Musar su Esodo 20:20

A pious man is so called because he has a sense of shame, for the word 'hassid' or 'pious' means 'white', for the translation of 'stork' (Hassidah) in Aramaic is "hawaeita" meaning "the white one", as you note in Leviticus 11:19, and similarly in Isaiah 29:22: "Neither shall his face now become white" (with shame), and the Aramaic translation of "herpah" (shame) is hisda (same as Hassid), as you will note in Genesis 34:14. And all of this for what reason? That the Hassid or pious person must bear shame in order to fulfill the Torah, and he must remove shame from his face at performing any precept. Then he is called a Hassid or "pious one", and thus he attains to prophecy as it is written: "Then didst Thou speak in vision to Thy pious ones" (Ps. 89:20). And through his sense of shame he will attain to true reverence of God, as it is written: "In order that His awe be upon your faces and you do not sin" (Exod. 20:20). What kind of awe or fear of God can be seen in a person's face? You must surely say, "A sense of shame" (which causes the face to change color) (Nedarim 20a).

It is written in Seifer HaChinuch: When a man thinks about matters of silver and gold and coins he violates the negative injunction, “You shall not make gods of silver and gods of gold alongside of Me” (Shmos 20:20). It is worth examining the rest of the passage as well.

As stated, the two tablets with five commandments each represent the two-fold spelling of the Ineffable Name, one as written, the other as read by human beings. There is another allusion that we can detect in the fact that the Commandments were written on two tablets instead of on a single one. Each tablet may symbolise five of the ten emanations mentioned in the ספר יצירה. Rabbi Moshe Cordovero, at the beginning of his book Pardes Rimonim mentions that there is an allusion in the first five commandments to the phylactery of the head, which symbolises חכמה, בינה, גדולה, and תפארת, i.e. the four portions of the Torah contained in that תפילה. The fifth emanation כתר is represented by the housing that contains the four portions mentioned. Four of the other five emanations, i.e. תפארת, נצח, הוד, יסוד are represented by the four portions of the Torah contained in the תפילה של יד, the phylactery worn on the hand, whereas the tenth and last emanation מלכות is represented by the housing of that phylactery. The two always have to be worn together; one must not make a separation between the two. When the Torah speaks of: לא תעשון אתי אלוהי כסף ואלוהי זהב, "Do not make beside Me silver or golden deities," this is an allusion to the "arms" of the world חסד וגבורה; [silver and gold are symbols here, not intended as a description of actual cast images. Ed.] G–d must not be served in a manner that causes things that are joined to become disrupted. Rekanati writes that the sin of Jerovam ben Nevot (the first king of the Northern kingdom of the ten tribes) consisted of his causing a disruption between the five upper emanations and the five lower ones. The five lower emanations are viewed as being "silver" and extend as high as חסד וגבורה, whereas the five "upper" emanations are perceived of as "gold." "Silver" is considered white, and represents the attribute of Mercy, whereas "gold" is considered red and represents the attribute of Justice. There are many different ways in which one can bring about a קצוץ, disruption, in the pattern in which G–d has created the universe.