24. AT THE YESHIVAH OF THE FIRMAMENT stands the appointee of Gehenom to prosecute. Happy is the one who was found guiltless in that trial. If not, that appointee of Gehenom takes him when they hand him over to him and slings him downward, like someone who hurtles a stone with a sling, as it is written: "And the souls of your enemies, them shall he sling out, as out of the hollow of a sling..." (I Shmuel 25:29). The appointee throws him into Gehenom and he receives his punishment corresponding to his sentence.
26. HE INQUIRES ABOUT WHAT IT SAYS: "And the adversary (Heb. Satan) STANDING AT HIS RIGHT HAND TO THWART HIM" (ZECHARYAH 3:1). What is "the adversary?" HE REPLIES: That one who is appointed over the souls in Gehenom, whose desire is to take him TO GEHENOM, who is always present and says, Give, give the wicked to Gehenom. "To thwart him" means to mention his iniquities. Then, "Hashem said to the adversary, 'Hashem rebuke you, O adversary; even Hashem...rebuke you'" (Ibid.). HE ASKS: Why two rebukes? HE REPLIES: One FOR THE ANGEL Dumah, THAT IS THE CHIEF APPOINTEE OF GEHENOM, and one for that one that leaves Gehenom, who is constantly ready to thwart, MEANING THE ADVERSARY.
30. They heard and marveled. They raised their hands and blessed him. They said, It is certainly true THAT WE DIDN'T READ THE KRIAT SH'MA, because today we were busy with a groom and a bride that did not have their minimum needs, and were thus being delayed in their marriage. There was no one to take up their cause and we did our best for them. THEREFORE, we could not read the Kriat Sh'ma at its appropriate time. And whoever performs a precept is exempt from a precept. They said to him, son how did you know? He said to them, By the fragrance of your garments I knew, when I approached you. They marvelled, sat down, washed their hands and ate bread.
31. Rabbi Yehuda's hands were dirty. He washed his hands but said the grace before he washed his hands. THE CHILD told them, If you are the disciples of Rav Shmaya the pious, you would not have blessed when your hands were still filthy. Whoever says the benediction with unclean hands deserves death.
32. The child opened the discussion with the verse: "When they go into the Tent of Meeting, they shall wash with water, that they die not" (Shemot 30:20). We learn from this verse that whoever is not careful of this, and appears before the King with soiled hands, deserves to die. What is the reason? It is because a person's hands dwell at the top of the world. There is one finger on the hand of a person and that is the finger that Moses raised, MEANING THE MIDDLE FINGER THAT CORRESPONDS TO MOSES, WHO IS THE CENTRAL COLUMN, AS WILL BE EXPLAINED.
33. It is written: "And you shall make bars of acacia wood; five for the boards of the one side of the tabernacle, and five bars for the boards of the other side of the tabernacle... And the middle bar in the midst of the boards shall reach from end to end" (Shemot 26:26-28). If you say that middle bar is another one and is not included in the five BARS, it is not so. Rather, that middle bar is one of the five BARS. Two BARS are from that side, two are from that side and one is in the middle. That was the middle bar, the pillar of Jacob, the secret of Moses, MEANING TIFERET, BECAUSE THE TWO BARS IN FRONT OF IT ARE CHESED AND GVURAH AND THE TWO BARS BEHIND IT ARE NETZACH AND HOD. Corresponding to this, there are five fingers on a person's hand and the middle bar, MEANING THE MIDDLE FINGER, is in the middle, larger and longer than the rest. All other FINGERS are supported by it, SINCE TIFERET IS INCLUSIVE OF ALL THE SIX ENDS.
34. These five bars are referred to as five hundred years - MEANING CHESED, GVURAH, TIFERET, NETZACH AND HOD OF ZEIR ANPIN, WHICH IS THE SECRET OF FIVE HUNDRED YEARS, since the Tree of Life THAT IS ZEIR ANPIN goes in them [meaning included in them]. The Holy Covenant is aroused by the five fingers of the hand, SINCE YESOD COMPRISES WITHIN IT CHESED, GVURAH, TIFERET, NETZACH AND HOD, and that is a concealed matter about which I spoke. Therefore, all the blessings of the priest are dependent on the fingers. And the spreading of hands of Moses, MEANING WHERE IT SAYS: "AND SPREAD OUT HIS HANDS TO HASHEM..." (SHEMOT 9:33) was because of this.
42. He said to him, Son, angel of Hashem, His beloved, that which you said, "And you shall make bars of acacia wood, five, for the boards of the one side of the tabernacle...and five bars...and five bars...for the side westward" (Shemot 26:26-28). We find here a great number of bars but there are only two hands, THAT CONTAIN ONLY TWO TIMES FIVE FINGERS. THE BOY said to him, That is what they say, From a person's mouth it is known who he is. However, since you have not observed TO BE ABLE TO UNDERSTAND, I will speak.
45. You are certainly wise men and the Shechinah dwells upon your heads. How is it that you have not noticed what is written: "And you shall make bars of acacia wood; five for the boards of the one side of the Tabernacle, and five bars for the boards of the other side of the Tabernacle?" The first and second side of the Tabernacle are mentioned in the scripture, but the third and fourth sides are not mentioned in the scripture. For the first and second of the two sides are the reckoning of the two sides, right and left, which are Chesed and Gvurah that are called 'two hands.' And the third, which is on the west, he does not count, since it only receives from these two sides. Therefore, he accounted only for these two that are the secret of the two hands.
50. When THE SHECHINAH first appeared to Moses, She is called 'an angel,' AS IT SAYS, "AND THE ANGEL OF HASHEM APPEARED TO HIM IN THE FLAME OF FIRE" (SHEMOT 3:2). To Jacob, She did not appear like that, except in a likeness, MEANING IN RACHEL BELOW, WHO IS THE LIKENESS OF RACHEL ABOVE, WHICH IS MALCHUT. It is written: "Rachel came" (Beresheet 29:9), which is the form of another Rachel ABOVE, WHICH IS MALCHUT, as it is written: "Thus says Hashem; A voice is heard in Ramah... Rachel weeping for her children" (Yirmeyah 31:14). THIS RACHEL IS THE SECRET OF MALCHUT. HERE TOO, "Rachel came" unspecified INDICATES MALCHUT. "With sheep" (Beresheet 29:9): These are the levels OF MALCHUT. "Her father's" (Ibid.), surely, SINCE ABA, THAT IS CHOCHMAH, ESTABLISHED THE DAUGHTER, WHICH IS MALCHUT. And all, THAT IS, ALL THE WORLDS, were appointed and assigned to her hands, "for she kept them." She also leads them and has been assigned over them.
58. He took the cup of blessing and said the blessing. His hands could not carry the cup and were shaking. When he reached, 'for the land and for the nourishment,' he said, "I will raise the cup of salvation, and call upon the name of Hashem" (Tehilim 116:13). He placed the cup in its place and settled to the right and continued the blessings. At the end, he said, May it please You that to one of these, MEANING RABBI YITZCHAK, life would be drawn from the Tree of Life, upon which all life is dependent, and the Holy One, blessed be He would be his surety, so he would find a guarantor down below, MEANING RABBI SHIMON, who would agree to be a guarantor together with the Holy King, AS IT IS WRITTEN THAT RABBI YITZCHAK WAS CLOSE TO DEATH. YET RABBI SHIMON HELD ON TO HIM AND WAS HIS SURETY, AND HE REMAINED ALIVE.
67. The child said, By the fragrance of your clothes, I see that Amon and Moab were provoking you. How did you save yourselves from them? You had no battle gear in your hands. Without it, HOW did you travel securely without fear? Rabbi Elazar and Rabbi Aba and the friends marveled. Rabbi Aba said, Praised is this road and praised is our lot that we were worthy of seeing this. They prepared the table again.
70. The child said, Whoever wishes to eat bread, let him eat it by the sword. Rabbi Elazar was glad and again brought the child close to him. He said to him, Since you praised yourself, you have to begin the battle. At first, I said that the battle will begin after the meal. However, whoever wishes for fine flour, SIFTED OUT OF HUSKS THAT ARE THE KLIPOT, shall bring the gear of battle in his hands. Rabbi Elazar said, It is appropriate for you to show us what battle gear you possess.
83. Rabbi Elazar and the friends came and kissed him. THE CHILD said to them, It seems to me that I have earned with my battle gear the bread on the table. Rabbi Elazar said, Certainly so, since all the weapons are in your hand, and are successful in your hands. They again came and kissed him.
84. THE CHILD opened the discussion with the verse: "And on the vine were three tendrils..." (Beresheet 40:10). Up until here is the subject of the vision OF HIS DREAM, WHICH IS THE GRAPEVINE, THREE TENDRILS AND THE GRAPES. From here on, it is his own vision, as it is written: "And Pharaoh's cup was in my hand" (Ibid. 11), MEANING WHAT HE HIMSELF DID. However, the vision's subject THAT WAS IN HIS DREAM was for Joseph, to inform him so that Joseph would hear it and know.
99. "Nor contend with them in battle" (Ibid.): All this was a command to Moses; however, someone else was permitted. If you would venture to say that Joshua and the elders, who lived long after him, were also permitted, it is not so. All were from the original courthouse of Moses and whatever was forbidden to Moses was also forbidden to them. Furthermore, the goodly jewels have not yet come out from among them, since Ruth came in the days of the Judges and she was the daughter of Eglon, king of Moab. Eglon died because Ehud killed him and another king was appointed. This daughter of Eglon remained and was in the hands of a nurse, in the fields of Moab. As soon as Elimelech arrived there, he took her for his son.
109. Rabbi Elazar said, It is definitely so and these matters I have already explained. I further explained that the three sanctities were given to Yisrael below, as is apparent from these verses: "You shall therefore sanctify yourselves, and you shall be holy; for I am holy" (Vayikra 20:7). "You shall therefore sanctify yourselves" is one, "and you shall be holy" is two and "for I am holy" is the third. Here the sanctification was granted to us. THE CHILD said to him, That is lovely, but you did not remind yourself of the lance until I took it off your back and handed it to you. From here on, remember that the lance is in your hand. Return to where you left off, MEANING TO THE INTERPRETATION, WHICH HE BEGAN.
122. I am an only son to my mother. Hand me a cup so that I can give blessings to the Holy King, who presented the mighty ones at my mother's residence. I have spoken in their presence of difficult matters and was successful over them. Because of that, I will say the blessing and prior to that, I will interpret in its proper setting that scripture with which we began.
124. The secret of this matter is written in the secret above: "What is His name and what is the name of His son, if you can tell" (Mishlei 30:4). That name is known: Hashem Tzva'ot is His name, WHICH IS BINAH, AS ALL THE LEGIONS (HEB. TZVA'OT) ARE HERS, the name of His son: that is, Yisrael is his name, WHICH IS ZEIR ANPIN, CALLED 'YISRAEL,' as it is written: "Yisrael is My son, My firstborn" (Shemot 4:22). Here we have Yisrael with all the keys of the Faith, MEANING ALL THE LEVELS OF MALCHUT CONSIDERED FAITH, hanging from him - ZEIR ANPIN CALLED 'YISRAEL.' He praises himself and says, "Hashem has said to me, 'You are My son'" (Tehilim 2:7). THAT IS, YUD HEI VAV HEI THAT IS BINAH SAID TO ZEIR ANPIN, YOU ARE MY SON. And it is definitely so, since Aba and Ima, WHICH IS RIGHT AND LEFT OF BINAH THAT ARE CALLED 'YISRAEL-SABA AND TEVUNAH,' AND ALSO 'ABA' AND 'IMA,' have adorned ZEIR ANPIN and blessed Him with many blessings, SINCE ALL MOCHIN OF ZEIR ANPIN ARE FROM YISRAEL-SABA AND TEVUNAH. They commanded everyone to "worship (also: 'kiss') in purity (Heb. bar)" (Ibid. 12), meaning kiss the hand of this son (Aram. bar), THAT IS, ZEIR ANPIN, MEANING it is as if He gave him dominion over everything, so that all shall serve him. "Lest He be angry" (Ibid.), because ABA AND IMA have adorned him, ZEIR ANPIN, with Judgment and Mercy. Whoever deserves Judgment is for Judgment and whoever deserves Mercy is for Mercy.
134. HE RESPONDS: Yet Rabbi Yosi said that from here, it is recognizable that Balak was already aware of the desires of that evildoer, and that he wished to be apportioned great projects; his only ambition is to do evil deeds. THEREFORE, HE WAS EXALTING HIM AS IF THE REINS ARE IN HIS HANDS, AND TO WHOM HE WISHES HE CAN SEND BLESSINGS OR CURSES AND IT WILL BE ACCOMPLISHED. ALSO, HE INFORMED HIM OF HIS OWN DESIRE TO CURSE YISRAEL, SINCE HE KNEW THAT HIS ENTIRE WISH WAS ONLY TO DO EVIL AND HARM.
171. You might say that we cannot succeed against them because of the witchcraft of their master Moses, when he extends his hand, MEANING "MOSES STRETCHED OUT HIS HAND OVER THE SEA" (SHEMOT 14:27) AND OTHER INSTANCES. Here, this hand exists among these chiefs, who are more powerful with witchcraft. This is what is written: "Divination in their hand" (Bemidbar 22:7). It is not written, 'in their hands,' but rather: "in their hand," meaning hand against the hand OF MOSES, which is how Balak sent to Bilaam.
196. FROM WHERE DO WE TAKE IT THAT he placed himself with the servants? It is written: "Behold, as the eyes of the servants look to the hand of their masters" (Tehilim 123:2) and: "O You, my Elohim, save Your servant" (Ibid. 86:2). FROM WHERE DO WE TAKE IT THAT he placed himself with those who deliver themselves to death for the sanctification of Hashem's name? That refers to what is written: "Rejoice the soul of Your servant: for to You, Hashem, do I lift up my soul" (Ibid. 4). King David made himself before his Master into all these four, WHICH ARE THE DESTITUTE, THE PIOUS, THE SERVANTS AND THOSE WHO ARE WILLING TO DIE FOR THE SANCTIFICATION OF HIS NAME.
197. Rabbi Elazar said, I have raised my hands in prayer before the Holy King, since we were taught that a person is not permitted to raise his hands upward, except at prayer, at blessings and at supplications to his master. It is written: "I have raised my hand to Hashem, the most high El" (Beresheet 14:23), which was translated into Aramaic as "I have raised my hands in prayer," since the fingers of the hand contain higher things. Now I practice that, RAISING MY HANDS AT PRAYER, and I say that whoever conforms to these four MENTIONED ABOVE, THE DESTITUTE, THE PIOUS, THE SERVANTS AND THOSE WHO SUFFER FOR HIS NAME'S SANCTIFICATION, before his Master and accomplishes himself with a willing heart in this appropriate preparation here with this manner, his prayers will not return unanswered.
202. HE INQUIRES: Whoever combines all those MENTIONED ABOVE? HE RESPONDS: The one who should include them is the servant that combines all the rest, THOSE SANCTIFYING THE HOLY NAME, THE POOR, AND THE DEVOUT. "Servant" is found three times at three places and all are one. About them, it is written: 'Behold, as the eyes of the servants look to the hand of their masters.' Between each 'servant' ARE all the others, from the first servant, THAT IS BEFORE THE PRAYER SERVICE, to the last servant, AFTER THE AMIDAH PRAYER; he needs to deliver his soul for the sake of sanctifying Hashem's name. He also needs to feel himself as the poor and destitute at the Amidah prayer and place himself among the pious at 'who hears prayer.' The third servant follows after he completed and offered the entire prayer, MEANING AFTER THE COMPLETION OF THE WHOLE PRAYER.
203. We were taught at that moment when a man has pronounced in successive order all these four arrangements with a willing heart, it pleases the Holy One, blessed be He. And He spreads His right hand over him at that third 'servant,' WHICH IS AFTER THE ENTIRE PRAYER SERVICE, and calls upon him, and says to him, "You are My servant," as it is written: "And said to me, 'You are My servant Yisrael, in whom I will be glorified'" (Yeshayah 49:3). It is certain that the prayer of this man will never be returned empty. Rabbi Aba approached and kissed him.
204. Rabbi Elazar said, Come and see: The two 'servant' out of those three combine within them all THE OTHER, THOSE SANCTIFYING THE NAME, THE POOR ABD THE PIOUS, because the third 'SERVANT' is there to stamp him with the celestial seal, to place on him the right hand of the King because he is acclaimed by Him. However, these two 'SERVANT,' the first THAT IS PRIOR TO THE PRAYERS SERVICE and the second THAT IS AFTER THE AMIDAH PRAYER, are inclusive of all. King David glorified himself with them, as it is written: "Hashem, truly I am Your servant; I am the servant..." (Tehilim 116:16), since these are inclusive of all the rest. The third 'SERVANT' FOLLOWING THE ENTIRE PRAYER SERVICE is there to redeem me, as it is written: "Help Your servant, You are my Elohim" (Tehilim 86:2). Whoever offers, let him know that the Holy One, blessed be He, is glorified through him and declares about him: "You are My servant, Yisrael, in whom I will be glorified." Rabbi Aba approached and kissed him.
223. Balak was from the descendants OF JETHRO and deviated from the ways of his father. When the elders of Moab and the elders of Midian, who were friends in their idol worship, saw that Jethro and his descendants adhered to the Shechinah, this one distanced himself from them. They came and crowned him king over them at that time, as it is written: "And Balak the son of Tzipor was king of Moab at that time." At that time, he was the king, something that he was not before then. Therefore, it is written: "the son of Tzipor" THAT ALLUDES TO JETHRO WHO WAS CALLED 'TZIPOR' TO INDICATE that it was not proper to do so, BECAUSE HE WAS FROM THE DESCENDANTS OF JETHRO CALLED 'TZIPOR.' HE INQUIRES: It says, "And Balak...saw," but it should have said 'heard.' What is the meaning here of: "saw?" HE RESPONDS: He saw a vision and he knew that he will fall into the hands of Yisrael. Yisrael will first fall into his hands and only afterward would he fall into Yisrael's hands. That is the reason it says: "And Balak the son of Tzipor saw."
229. When the Holy One, blessed be He, is in a state of Mercy, He hands him over all the sins and iniquities of Yisrael. He throws them into the depths of the sea, MEANING TO HIS CAMPS, since all his camps are called the depths of the sea. They take them and wander with them to all the rest of the nations. HE INQUIRES: Do the sins of Yisrael and their iniquities get thrown and divided to their nations? AND WHY SHOULD THEY DO THIS? HE RESPONDS: It is only because they wait and look for the gifts from above like dogs at the table. When the Holy One, blessed be He, takes all the sins of Yisrael and throws them to them, they all immediately think that the gifts and presents that were meant to be given to Yisrael were removed from Yisrael and were granted to them. Immediately, they all together throw them to all other nations.
253. "Perhaps I shall prevail, that we mignt smite them" (Ibid.): HE ASKS: This verse should have read: 'Perhaps I shall prevail, that I may smite them' or 'perhaps we shall prevail, that we may smite them.' WHY DOES IT SAY: "I SHALL PREVAIL, THAT WE MAY SMITE?" HE RESPONDS: It is only that this wicked man was wise. He said, I see here one hand, MEANING ONE POWER, a powerful lion extending its paw. Maybe I can prevail with you, meaning that if we join together and cut off that lion's paw, THAT IS, THROUGH A CURSE, before that king comes into the world, he will not drive out Moab from its location. THEREFORE IT SAYS, "I SHALL PREVAIL" IN SINGULAR FORM AND "WE MAY SMITE" IN THE PLURAL FORM, BECAUSE THE MEANING IS, PERHAPS I COULD JOIN WITH YOU AND WE WILL BOTH SMITE IT.
260. MALCHUT IS CALLED 'Faith' at the time that she is joined with truth, WHICH IS ZEIR ANPIN, for happiness. All the faces are bright. Then MALCHUT is called 'Faith' and there is absolution for all, MEANING FORGIVENESS FOR INIQUITIES. She returns to all the souls of the wicked, WHICH ARE encumbered with many debts, with compassion and has mercy on them when they ascend and rise through committing, MEANING WHEN THEY SAY BEFORE THEIR SLEEP "INTO YOUR HAND I COMMIT MY SPIRIT" (TEHILIM 31:6). Then she is considered Faith and there is no Faith without truth, MEANING TO SAY THAT MALCHUT IS NOT CONSIDERED FAITH EXCEPT WHEN JOINED WITH ZEIR ANPIN THAT IS CALLED 'TRUTH.'
261. Now, what two girdles are here when it says the girdle of his loins and the girdle of his hips? HE RESPONDS: Even though hips and loins are similar, they are two levels. One is above and one is below. Above at the top OF THE HIPS, it is called 'hips.' At the lower end OF THE HIPS, they are called 'loins,' as it says, "And gird sackcloth upon your loins" (Yeshayah 32:11), WHICH MEANS TO COVER THE GENITALS. THEREFORE, HE CALLS THEM LOINS BECAUSE THEY ARE at the end OF THE HIPS and at the top of the thighs. When a woman is in the pain OF LABOR, these loins are disconnected from the tops of her thighs and she places her hands on them BECAUSE OF that pain.
265. "For I know that he whom you bless is blessed" (Ibid.). HE ASKS: From where did he know that? HE RESPONDS: It was already explained and it is written: "Who had fought against the former king of Moab, and taken all his land, out of his hand" (Bemidbar 21:26), since he hired Bilaam TO CURSE HIM. However, "for I know" MEANS that he had this knowledge through his wisdom. FURTHERMORE, BECAUSE IT IS WRITTEN: "He whom you bless is blessed," what was the need TO MENTION blessing here, since his aim was to curse? If his prior knowledge of Bilaam was in relation to the curse, what is the intention of: "He whom you bless is blessed?"
267. Furthermore, "go to the meeting (Heb. ikareh) yonder (Heb. coh)" MEANS I will lead and pull that level down with transgressions, defilement, nightly uncleanness (Heb. keri) and the defilement that will be caused by His children. And she will destroy them. HE DEFINES IKAREH AS DERIVED FROM KERI. Immediately, "And the elders of Moab and the elders of Midian departed with the rewards of divinations in their hand" (Bemidbar 22:7) in order to avoid the excuses of the wicked one who says that he does not possess the particular magic which he may need, and who will thereby be able to restrain himself from joining them.
268. He opened the discussion with the verse: "'Therefore fear you not, O My servant Jacob,' says Hashem; 'neither be dismayed, O Yisrael... For I am with you'" (Yirmeyah 30:10-11). We have learned this verse and it has been discussed. However, we could now discuss it more thoroughly. What is "you?" It is the secret of the Ark of the Covenant, WHICH IS MALCHUT, that is the level that goes into exile with her children, the Master of the Universe. At the time Moses asked mercy for Yisrael, it is written there: "And if You deal thus with me, kill me, I pray You, out of hand" (Bemidbar 11:15), as it was already explained.
282. Another explanation of, "And takes away the understanding of the aged" is : "And the elders of Moab and the elders of Midian departed with the rewards of divination in their hand" (Bemidbar 22:7). He took away their reasoning powers so they could not control their witchcraft at all "and spoke to him the words of Balak" (Ibid.) loudly and openly, and not quietly BECAUSE HIS HEARING WAS IMPAIRED. He had a blemish in his ear, a blemish in his eye and a blemish in his leg. In these three areas, he had a blemish AND DISABILITY, because he was equipped for the Other Side. That was necessary for the Other Side, WHICH IS a place where there is a blemish. Each kind follows its own kind.
301. "For He has done marvelous things:" That is what He did with the Philistines and what He did to their deities. "His right hand...gained Him the victory" (Tehilim 98:1). Who? Meaning itself. Who is Itself? It is that psalm itself, WHICH IS THE SHECHINAH THAT IS REFERRED TO AS A PSALM because a supernal holy spirit, ZEIR ANPIN, was stored in it. "His right," WHAT IS IT? It is that quality that the old man inherited, ABRAHAM, THAT IS CHESED. That right holds on to that psalm and does not abandon it to the hands of another.
302. Here we should reveal one thing. As long as that right, CHESED, had WISHED to accomplish a miracle, it held unto that psalm. And it placed YISRAEL, IN WHOM THE SHECHINAH IS ATTIRED, before it to hold on to him, as a father whose right is held to the chest of his son in front of him and says, Who dares approach my son? As soon as he sins against his father, his father places his hands on his shoulders from the back and throws him to his enemies.
303. HE EXPLAINS HIMSELF. At first it says, so to speak, "Your right, Hashem, is glorious in power" (Ibid. 6). Who is "in power?" That is with that known POWER THAT IS YISRAEL. In Arabia, they call the chest of man "power." AND THE SCRIPTURE SAYS that right, WHICH IS CHESED, "is glorious" and holds to power, MEANING IN THE CHEST OF YISRAEL THAT IS CALLED 'POWER.' He says, Who is there that dare get close to my son? Afterward, it is written: "He has drawn back His right hand from before the enemy" (Eichah 2:3), because He placed His right on the shoulders OF YISRAEL and pushed them into the hands of those who hate them. At the beginning, His right hand was in front OF YISRAEL at his chest AREA, to hold on to him. Afterwards, His right was on his back over his shoulders, to push him. Here, IT SAYS, "His right hand, and His holy arm have gained Him the victory" (Tehilim 98:1). THAT MEANS with two arms, to keep him.
328. ANOTHER EXPLANATION: He asked about the children and said, "Who are these with you?" What is the meaning of: "Who are these with you?" HE REPLIES THAT what he meant IS THE FAST AND REPENTANCE befits you, because you sinned against the King. Why are these children in a situation like this, FASTING, and "Who are these with you?" "And he said, 'The children':" The Holy Spirit said this; therefore, there is a vertical tonal pause, ZAKEF GADOL, ON TOP OF "And he said," AND ON TOP OF "the children" without specifying, TO INDICATE THAT THE HOLY SPIRIT SPOKE SO. "That Elohim has graciously given your servant:" HE INQUIRES: Did then the Holy Spirit say TO ESAU, "your servant?" HE RESPONDS: The Holy Spirit said, These are the children who have not had a taste of sin IN THEIR FIRST INCARNATION. The Holy One, blessed be He, placed them in the hands of your minister and he killed them without them having sinned, as it says, "And on the side of their oppressors there was power" (Kohelet 4:1). That is the meaning of, "your servant."
329. As soon as he heard about these children, he immediately ascended to the presence of the Holy One, blessed be He, and said, Master of the Universe, all Your ways are just and true. If there is any judgment that prevails upon Yisrael, that would be for their own sins. Why did You hand over their children, who have not sinned, to be killed? The Holy One, blessed be He, accepts thus his words and has compassion on them. At that time, IN YOM KIPPUR, children do not suffer from diphtheria.
330. The Accuser becomes jealous about this chieftain appointed under him and says, Did the Holy One, blessed be He, give men children that carry upon themselves sins and iniquities? To the chieftain He handed children without sin, who don't even know the taste of sin. He immediately goes and removes them from his hand, so he should not have any control over them. Therefore, THE HOLY SPIRIT proceeded and said, "The children that Elohim has graciously given your servant," to that servant, MEANING HE GRACIOUSLY GAVE HIM CHILDREN THAT ARE without taste of any iniquity or sin. And so that the appointed one shall not have more praise than him, he wishes to remove them from his hand.
351. Therefore, during that time when that morning arrives, all the King's captives, MEANING THOSE WHO SIN AND ARE BOUND IN THE CHAINS OF SIN, find rest. It is a time for them to say prayers, and most certainly for those who repent and ask their request in the presence of the Holy King. In that time, a chieftain comes out to the south side, THAT IS CHESED, and his name is Raphael. there are all kinds of remedies in his hand. From the south side, THAT IS CHESED, a spirit leaves and reaches the chieftain appointed over healing, THAT IS RAPHAEL. When the prayer reaches the Holy One, blessed be He, He instructs the members of His court not to begin the trial, because life is in the hands of the Holy One, blessed be He, and not in their hands.
353. If you think that the types of healing are in the power OF THE APPOINTEE as we mentioned, it is not so, because remedy is only in the hands of the Holy King. However, at the moment when the Holy One, blessed be He, instructs a remedy for that person, the appointee goes out and all the prosecutors that are appointed for awful diseases fear him. Then the spirit that travels from the south side, THAT IS THE SPIRIT OF CHESED, extends THAT CHESED to that person and behold, there is healing. HOWEVER, all is in the hand of the Holy One, blessed be He.
368. And thirteen people were summoned in my stead, who were granted TO THAT ANGEL OF DEATH as pledge, MEANING AS RANSOM IN HIS STEAD, TO REMOVE ME from this harsh sentence. Then, the Holy One, blessed be He, called on the Angel of Death and instructed him concerning me to return after 22 years, because THE THIRTEEN PEOPLE PLACED IN MY STEAD were not considered REAL surety INSTEAD OF ME TO EXCUSE ME FROM DEATH FOREVER. They were merely placed in his hands as a pledge, MEANING TO SAY THAT EITHER WAY, THESE THIRTEEN WOULD HAVE DIED EVENTUALLY, AND THEY WERE IN THE HANDS OF THE ANGEL OF DEATH, EXCEPT THAT THEY DIED BEFORE. THEREFORE THEY COULD NOT BE A DEPOSIT AND PLEDGE FOREVER, TO GIVE HIM LEAVE OF DEATH; THEY HAVE ONLY EXTENDED HIS TIME FOR A PERIOD OF 22 YEARS. Now, friends, because the Holy One, blessed be He, saw that you were truly righteous, the miracle occurred before your eyes.
383. Rabbi Aba said that it is written: "You shall open your hand wide to your brother, to your poor, and to your needy" (Devarim 15:11). We have already taught this verse, that it is imperative for a person not to abandon his poor and give to other poor. Here, Rabbi Yosi, your father-in-law is also in his sick bed. Let's go and do a kindness for him. When we return, we will enter here FOR A SECOND TIME. As long as we come and go this way, we will witness the resurrection of the dead. Rabbi Elazar said, That is certainly so. They kissed the child, blessed him and left.
386. Idol worship: How do we know THAT DUE TO THAT CAUSE PLAGUES COME? Because it is written: "And when Moses saw that the people were in disorder; for Aaron had made them disorderly" (Shemot 32:25). What is the meaning of, "were in disorder?" It means that they were inflicted with leprosy. It is written here, "were in disorder (Heb. paru'a)" and it is written there, "And the diseased man in whom the plague is, his clothes shall be rent, and the hair of his head shall grow long (Heb. paru'a)..." (Vayikra 13:45). JUST LIKE IT MEANS LEPROSY THERE, HERE TOO IT IS LEPROSY. About cursing the name of Hashem, HOW DO WE KNOW? It is because it is written: "This day will Hashem deliver you (Heb. yesagercha) into my hand" (I Shmuel 17:46), MEANING THE PHILISTINE WHO WAS REVILING AND CURSING THE NAME. It is written ABOUT THE LEPER: "And the priest shall shut him up (Heb. hisgiro)" (Vayikra 13:5). WE UNDERSTAND FROM THIS COMPARISON BY ANALOGY. JUST LIKE IT WAS REGARDING LEPROSY THERE, HERE TOO IT HAS TO DO WITH LEPROSY.
398. Come and see, when Balak saw that Sihon and Og were killed and their country was taken, he saw ONE MORE THING. HE ASKS: What did he see THAT THE SCRIPTURE says, "saw?" It is only that he saw in his wisdom he and the five top chiefs of Midian and his people were falling into the hands of Yisrael. He saw, yet did not know CLEARLY. Therefore, he first approached Bilaam, whose power was in his mouth TO BLESS AND CURSE, like Yisrael, whose power is in their mouth.
427. "And the she-mule saw the angel of Hashem standing in the way, and his sword drawn in his hand" (Bemidbar 22:23). "In the way" means in that path into which he was sinking, THE WAY OF WITCHCRAFT AND SORCERY. "And his sword drawn in his hand:" HE ASKS, If his mission was against the she-mule, what need was there for the sword? If his intentions were against Bilaam, why did the see him but Bilaam was unable to perceive him? HE RESPONDS: It must be that his mission was intended against all, BOTH TO THE SHE-MULE AND BILAAM. The angel came before the she-mule to help her out from the way loaded on her, MEANING THE WITCHCRAFT AND SORCERY THAT WERE PLACED ON THE SHE-MULE. How DID HE RELIEVE HER? With compassion. And he stood against Bilaam to punish him for his intention to follow his own authority rather than a higher authority.
451. "And Bilaam said to the she-mule, 'Because you have mocked me'" (Bemidbar 22:29). He should have laughed her off, but instead, he responded with illogic. Then they laughed at him and he was degraded in their eyes, IN THE EYES OF THE PRINCES THAT ACCOMPANIED HIM, and they realized that he was a fool. What did he say, "Because you have mocked me, I would there were a sword in my hand..." (Ibid.). THE PRINCES said, This fool BOASTS that he could destroy nations with his mouth, but he cannot even destroy his she-mule, and he needs a sword. We have further learned that beasts do not have that power required to have them be endowed with another spirit OF WISDOM. If people say, If the beasts could talk, how much perfected knowledge would come to the world, they should go learn from that she-mule, whose mouth the Holy One, blessed be He, opened to see how she spoke.
460. The Holy One, blessed be He, said to him, 'Wicked one, do you really think that it depends on you if the blessings will be fulfilled in My children or not? They do not need you. They say to a bee: NOT FROM YOUR STING AND NOT FROM YOUR HONEY, but rather "go back to Balak" (Bemidbar 23:16). When you open your mouth, it will not be in your control and it will not depend on your mouth, but only "say thus (Heb. coh)." For coh, WHICH IS THE SHECHINAH, is prepared to bless them and coh will express the blessing of My children. When you open your mouth, She will speak the words that will come true in My children, and I will not leave these matters in your hand.'
461. Come and see that this is how it was. As soon as BILAAM came to Balak and Balak heard all these things, WITH WHICH HE BLESSED YISRAEL, Balak first thought that they emerged from Bilaam's mouth. He said, "I called you to curse my enemies..." and Bilaam replied, Take this witchcraft into your hand to restrain here this coh, WHICH IS MALCHUT. If you will be capable of holding her back with this sorcery, I will expunge all these words that She said from her, MEANING HE WILL NULLIFY THE BLESSINGS THAT SHE SAID, AS MENTIONED ABOVE.
489. "He shall pour the water out of his bucket" (Ibid. 7). THIS IS like a man who had fine hands, beautiful in appearance. One person passed by, a man of the evil eye, gazed at these hands, grasped them and began to praise them, saying, How beautiful they are, how pretty. Look at the fingers cut out in the highest form of beauty. Then he is, Who shall give these hands to dwell among precious stones and expensive purple garments, AND BE in his house to use them and they shall be stored in his vault.
491. The Holy One, blessed be He said to him, 'Wicked one, your eyes can do no harm, because there is a veil of the Holy Spirit over them.' He then said, "El brought him out of Egypt..." (Ibid. 8), WHICH MEANS none of the world's inhabitants will be able to harm them because a strong and powerful higher strength holds on to them. What is it? It is: "El brought him out of Egypt." Not only that, but "he has as it were the strength of a wild ox" (Ibid.) No person could extend his hands over him due to his height. Because he exists at such a height, "he shall eat up the nations his enemies" (Ibid.) and no one is able to harm them.
495. This is the manner of the one who reaches them. As soon as a person enters there, between the mountaintops, Azael, THAT ONE that is called "having his eyes open" (Bemidbar 24:4), notices him. He immediately informs Aza. They then give the sound signal and the great burning snakes gather to them and surround them. They send a TYPE OF small CREATURE CALLED 'Onimta' towards that person. We were taught that it is a cat-like animal with a narrow snake-like head. It has two tails and its hands and feet are tiny. A person who sees it covers his face and brings A VESSEL WITH ASHES THAT IS CALLED 'smoked shreds' from the burning of a white rooster and throws them in front of the Onimta, which then comes with him.
505. At the time of the revealing OF MESSIAH, the inhabitants of the world will find themselves in one distress after another and those who hate Yisrael will get stronger. Then the spirit of Messiah will stir against them, and will destroy the wicked Edom, and the entire land of Seir will go up in flames. Concerning that time, it is written: "And Yisrael shall do valiantly" (Bemidbar 24:18). That is the meaning of: "And Edom shall be his possession, Seir also, his enemies" (Ibid.), meaning the enemies of Yisrael. That is the meaning of: "And Yisrael shall do valiantly." At that time, the Holy One, blessed be He, will raise TO LIFE the dead of His people and remove death from them. This is what it says, "The right hand of Hashem does valiantly. I shall not die, but live" (Tehilim 118:16-17). It is further written: "And liberators shall ascend..." (Ovadyah 1:21) and then: "And Hashem shall be king" (Zecharyah 14:9).