Now, although the name אֶבֶן (“stone”) is not mentioned in the ten utterances recorded in the Torah, how, then, can we say that letters of the ten utterances are enclothed within a stone?

וְאַף שֶׁלֹּא הוּזְכַּר שֵׁם "אֶבֶן" בַּעֲשָׂרָה מַאֲמָרוֹת שֶׁבַּתּוֹרָה,

Nevertheless, life-force flows to the stone from the ten utterances by means of combinations and substitutions of their letters,

אַף־עַל־פִּי־כֵן, נִמְשָׁךְ חַיּוּת לָאֶבֶן עַל יְדֵי צֵירוּפִים וְחִילּוּפֵי אוֹתִיּוֹת,

Whereby an alef, for example, may take the place of a hey, since both letters are articulated by the same organ of speech, and so on,

which are transposed in the “two hundred and thirty-one gates,” either in direct or reverse order,9 as is explained in Sefer Yetzirah,10

הַמִּתְגַּלְגְּלוֹת בְּרל"א שְׁעָרִים פָּנִים וְאָחוֹר, כְּמוֹ שֶׁכָּתוּב בְּסֵפֶר יְצִירָה,

so that ultimately, the combination of letters [that forms] the name אֶבֶן descends from the ten utterances and is derived from them,

עַד שֶׁמִּשְׁתַּלְשֵׁל מֵעֲשָׂרָה מַאֲמָרוֹת וְנִמְשָׁךְ מֵהֶן צֵירוּף שֵׁם "אֶבֶן",

and this combination of letters is the life-force of the stone.

וְהוּא חַיּוּתוֹ שֶׁל הָאֶבֶן.

And so it is with all created things in the world.

וְכֵן בְּכָל הַנִּבְרָאִים שֶׁבָּעוֹלָם,

The Holy Tongue, the Hebrew of the Torah, was the language used in creation. Thus, all created things are directly affected by their Hebrew names as well as by the component letters of their names. In this, the Holy Tongue is unlike other, arbitrary languages, the meaning of whose words is the result of mere consensus.

The names [of all creatures] in the Holy Tongue are the very letters of speech which descend, degree by degree, from the ten utterances recorded in the Torah,

הַשֵּׁמוֹת שֶׁנִּקְרָאִים בָּהֶם בִּלְשׁוֹן הַקֹּדֶשׁ – הֵן הֵן אוֹתִיּוֹת הַדִּבּוּר, הַמִּשְׁתַּלְשְׁלוֹת מִמַּדְרֵגָה לְמַדְרֵגָה מֵעֲשָׂרָה מַאֲמָרוֹת שֶׁבַּתּוֹרָה,

by means of substitutions and transpositions of letters through the “two hundred and thirty-one gates” until they reach a particular created thing and become invested in it, thereby giving it life.

עַל יְדֵי חִילּוּפִים וּתְמוּרוֹת הָאוֹתִיּוֹת בְּרל"א שְׁעָרִים, עַד שֶׁמַּגִּיעוֹת וּמִתְלַבְּשׁוֹת בְּאוֹתוֹ נִבְרָא לְהַחֲיוֹתוֹ.

This descent is necessary because individual creatures, unlike the more pervasive beings such as the heavens, earth, sun, and moon, cannot receive their life-force directly from the actual ten utterances recorded in the Torah,

לְפִי שֶׁאֵין פְּרָטֵי הַנִּבְרָאִים יְכוֹלִים לְקַבֵּל חַיּוּתָם מֵעֲשָׂרָה מַאֲמָרוֹת עַצְמָן שֶׁבַּתּוֹרָה,

for the life-force issuing directly from them is far greater than the capacity of the individual creatures; i.e., it is far too intense to serve as their life-force.

שֶׁהַחַיּוּת הַנִּמְשָׁךְ מֵהֶן עַצְמָן – גָּדוֹל מְאֹד מִבְּחִינַת הַנִּבְרָאִים פְּרָטִיִּים,

They can receive the life-force only when it descends and is progressively diminished, degree by degree, by means of substitutions and transpositions of the letters,

וְאֵין כֹּחַ בָּהֶם לְקַבֵּל הַחַיּוּת, אֶלָּא עַל יְדֵי שֶׁיּוֹרֵד הַחַיּוּת וּמִשְׁתַּלְשֵׁל מִמַּדְרֵגָה לְמַדְרֵגָה פְּחוּתָה מִמֶּנָּה, עַל יְדֵי חִילּוּפִים וּתְמוּרוֹת הָאוֹתִיּוֹת,

and by means of gematriot, their numerical values,

וְגִימַטְרִיָּאוֹת שֶׁהֵן חֶשְׁבּוֹן הָאוֹתִיּוֹת,

The life-force may be so muted that it reaches a created being not even through a transposition of letters but merely through their numerical equivalent.

until [the life-force] can be condensed and enclothed and a particular creature can be brought forth from it.

עַד שֶׁיּוּכַל לְהִתְצַמְצֵם וּלְהִתְלַבֵּשׁ וּלְהִתְהַוּוֹת מִמֶּנּוּ נִבְרָא פְּרָטִי.

And the name by which [the creature] is called in the Holy Tongue is a vessel for the life-force condensed into the letters of that name

וְזֶה שְׁמוֹ אֲשֶׁר יִקְרְאוּ לוֹ בִּלְשׁוֹן הַקֹּדֶשׁ, הוּא כְּלִי לַחַיּוּת הַמְצוּמְצָם בְּאוֹתִיּוֹת שֵׁם זֶה,

which has descended from the ten utterances recorded in the Torah that have the power and vitality to create a being ex nihilo and give it life forever.

שֶׁנִּשְׁתַּלְשֵׁל מֵעֲשָׂרָה מַאֲמָרוֹת שֶׁבַּתּוֹרָה, שֶׁיֵּשׁ בָּהֶם כֹּחַ וְחַיּוּת לִבְרוֹא יֵשׁ מֵאַיִן, וּלְהַחֲיוֹתוֹ לְעוֹלָם,

Why does it have the power to do so? For “the Torah and the Holy One, blessed be He, are one.”11 Just as G-d has the ability to create ex nihilo, so, too, do the ten utterances of the Torah.

דְּ"אוֹרַיְיתָא וְקוּדְשָׁא בְּרִיךְ הוּא כּוּלָּא חַד":