Quotation do Wyjścia 20:32

For the title that brings upon him lashes. The verse that makes one liable for lashes is not the one that makes one liable to pay. Lashes [are learnt] from "Don't bear false witness". Paying [is learnt] from "And do to them as they planned".

Rabbi Halafta of Kefar Hanania said: when ten sit together and occupy themselves with Torah, the Shechinah abides among them, as it is said: “God stands in the congregation of God” (Psalm 82:1). How do we know that the same is true even of five? As it is said: “This band of His He has established on earth” (Amos 9:6). How do we know that the same is true even of three? As it is said: “In the midst of the judges He judges” (Psalm 82:1) How do we know that the same is true even of two? As it is said: “Then they that fear the Lord spoke one with another, and the Lord hearkened, and heard” (Malachi 3:16). How do we know that the same is true even of one? As it is said: “In every place where I cause my name to be mentioned I will come unto you and bless you” (Exodus 20:21).

However, the matter is as they stated, may their memory be for blessing: "With Ten Utterances was the world created and they are juxtaposed to the Ten Commandments, as out Sages of blessed memory stated, that He looked into the Torah and created the world. For the matter of the creation of the world is known to have begun from a state wherein He and His Name were in one simple unity without any perceptibility, comprehension or bounds whatsoever, for it is infinite. And when it arose in His simple will create, He constricted Himself, as is known. Now the matter of simple unity and infinity is the utterance "I am" and all the [corresponding] positive Commandments, the constriction (TzimTzum), which is limitation (Gevurah), and the [corresponding] utterance "You shall not have" along with all the details are the negative Commandments which [when taken together] is the entirety of the Torah through cause and effect to each and every detail. And all of the roots and branches in general and her details, which have their source above, manifest [into] fruits below in the form of the performance of the Commandments, which is our holy Torah with all of her Commandments, Decrees and Laws.

And so a person [must] remember [this] and take care during his learning the Torah how he speaks the letters of the Torah, for with them was the world created, and by himself attach the letters to their root letters in the Torah, which was given like this to the world through 'thunder and lightening' in order that 'the fear of God should be upon you and you will be without sin', as explained. In any case, if 'awe' and 'fear' befall a person in 'thunder and lightening', its seems apparent that he would not sing, God forbid. For how could there be the possibility of sin with all that. And this is the idea of the 'heavenly voice which goes forth', they are the letter of the Torah inside every person who recalls and declares them daily. And he who doesn't not hear the heavenly voice [and for whom] it is as if he did not declare, 'woe unto him...for insulting the Torah' which is inside of him. And this is the meaning of 'for anyone who does not involve himself in the Torah' meaning - who is not inscribed in the Torah, "he is called "rebuked"'; for this is the idea of rebuke for a person which changes his 'face to redness'