In its rationalization of the commandments, Otsar haḤayim, by Yitṣḥak Ayzik Yehuda Yeḥiel Safrin of Komarno, integrates Talmudic, halakhic, kabbalistic, and Hasidic traditions. Safrin’s theurgic system expands Lurianic traditions to include a multidimensional interiorized practice that can be traced to the Baal Shem Tov (the Besht), the legendary founder of Hasidism. This article argue that Safrin’s interiorization went hand in hand with stipulating a strict adherence to practical fulfillment of halakhic norms. Furthermore, in his writings, Safrin upheld all the dominant, traditional models regarding the kabbalistic efficacy of the commandments – theurgic, magical, and ecstatic – expanding them (not replacing them) to include not only their practical performance but also a variety of interiorized practices. Additionally, each of these performances encompasses a moralistic aspect – repairing sin, transgression, and encouraging a person to strive for self-perfection in divine worship.

中文翻译：

---

智力、冥想和道德参与的神效力量：萨夫林的 Otsar haḤayim

在对诫命的合理化中，奥萨·哈伊姆由科马尔诺的伊特哈克·艾兹克·耶胡达·耶希尔·萨夫林创作，融合了塔木德、哈拉克、卡巴拉和哈西德传统。萨夫林的神术系统扩展了卢瑞安传统，纳入了多维的内在实践，这种实践可以追溯到哈西德主义的传奇创始人巴尔·谢姆·托夫（Besht）。本文认为，萨夫林的内在化与规定严格遵守哈拉克规范的实际履行是齐头并进的。此外，在他的著作中，萨夫林坚持所有关于戒律的卡巴拉功效的占主导地位的传统模型——神术、魔法和欣喜若狂——扩展它们（而不是取代它们），不仅包括它们的实际表现，还包括各种内在的实践。此外，这些表演中的每一个都包含道德方面的内容——修复罪恶、过犯，并鼓励人们在神圣的崇拜中努力实现自我完善。