זוהר, יתרו כ״בZohar, Yitro 22

Segment 1א׳

(שמות כ׳:ב׳) אָנֹכִי יְיָ' אֱלהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ וְגוֹ' ר' אֶלְעָזָר פָּתַח, (משלי א׳:ח׳) שְׁמַע בְּנִי מוֹסֵר אָבִיךָ וְאַל תִּטּוֹשׁ תּוֹרַת אִמֶּךָ. שְׁמַע בְּנִי מוּסַר אָבִיךָ: דָּא קוּדְשָׁא בְּרִיךְ הוּא וְאַל תִּטּוֹשׁ תּוֹרַת אִמֶּךָ: דָּא כְּנֶסֶת יִשְׂרָאֵל. מַאן כְּנֶסֶת יִשְׂרָאֵל. דָּא בִּינָה. כְּמָה דִּכְתִּיב, (משלי א׳:ב׳) לְהָבִין אִמְרֵי בִינָה

I AM THE LORD THY GOD WHO BROUGHT THEE OUT OF THE LAND OF EGYPT. R. Eleazar referred to the verse: “My son, hear the instruction of thy father, and forsake not the Torah of thy mother” (Prov. 1, 18). “’The instruction of thy father”,’ he said, ‘refers to the Holy One; “the Torah of thy mother” to the Community of Israel.’

Segment 2ב׳

ר' יְהוּדָה אָמַר, מוּסַר אָבִיךָ: דָּא הִיא חָכְמָה. וְאַל תִּטּוֹשׁ תּוֹרַת אִמֶּךָ: דָּא הִיא בִּינָה. ר' יִצְחָק אָמַר, הָא וְהָא, חַד מִלָּה אִתְפְּרָשׁוּ. דְּתָנֵינָן, (בראשית מ"ז ע"ב) אוֹרַיְיתָא מֵחָכְמָה דִּלְעֵילָּא נַפְקַת. ר' יוֹסֵי אָמַר, מִבִּינָה נַפְקַת, דִּכְתִּיב לְהָבִין אִמְרֵי בִינָה, וּכְתִיב וְאַל תִּטּוֹשׁ תּוֹרַת אִמֶּךָ.

According to R. Judah, “father” represents Wisdom (Hokhmah) and “mother” Understanding (Binah). Said R. Judah: ‘Both interpretations mean one and the same thing, for we have been taught that the Torah emanated from the Supernal Wisdom.’ R. Jose said that the Torah emanated from Understanding, for it says: “to perceive the words of understanding” and “forsake not the Torah of thy mother”.

Segment 3ג׳

אָמַר ר' יְהוּדָה, אוֹרַיְיתָא מֵחָכְמָה וּבִינָה אִתְכְּלִילַת, דִּכְתִּיב, שְׁמַע בְּנִי מוּסַר אָבִיךָ וְאַל תִּטּוֹשׁ תּוֹרַת אִמֶּךָ. ר' אַבָּא אָמַר, בְּכֹלָּא אִתְכְּלִילַת, דְּכֵיוָן דִּבְאִלֵּין תְּרֵין אִתְכְּלִילַת, אִתְכְּלִילַת בְּכֹלָּא. בְּחֶסֶד, בְּדִינָא בְּרַחֲמֵי. בְּכֻלְּהוּ שְׁלֵימוּתָא דְּאִצְטְרִיךְ מִלָּה. אִי מַלְכָּא וּמַטְרוֹנִיתָא מִסְתַּכְּמִין, כֹּלָּא מִסְתַּכְּמִין. בַּאֲתָר דְּאִלֵּין מִשְׁתַּכְּחִין, כֹּלָּא מִשְׁתַּכְּחִין.

Said R. Judah: ‘The Torah is an emanation of both Wisdom and Understanding, and combines the influence of both, for it says: “My son, hear the instruction of thy father, and forsake not the Torah of thy mother”.’ R. Abba said: ‘It contains the influence of all the emanations, in virtue of containing those two: grace, judgement, and mercy, and every one required for perfection. When the King and the Matrona are in harmonious union all attributes are harmoniously united, and wherever these are found all the others are found as well.’ R. Jose said: ‘The “I” in the first commandment represents the Shekinah, as in “I will go down with thee to Egypt” (Gen. 46, 4).’ R. Isaac said that after “I” there is a pause, and the next words, “the Lord is thy God”, refer to the Holy One, blessed be He, identical with the “Heavens”, as it is written: “Out of heaven he made thee to hear his voice” (Deut. 4, 36), and again, “Ye have seen that I have spoken to you from heaven” (Ex. 20, 22). The.”who” (asher) which follows designates the sphere which all consider blessed (ashar)