7. It is written: "Hashem said, 'I will bring back from Bashan, I will bring them back from the depths of the sea'" (Tehilim 68:23). We must pay attention to the Faith in the Holy One, blessed be He, since all His words are spoken with truth and great Faith. As soon as He utters something, it is immediately completely accomplished. If a person who is narrow of heart says that it will take several years, and a certain time to fulfill his wish, that is what happens, with THE HOLY ONE, BLESSED BE HE, in accord with His dominion that all the universe is filled with His glory, it is surely so. A person's words are of small consequence and all his words are of a temporary nature. Similarly, he himself is of a temporary nature, LIKE A PASSING SHADOW. However, he is sanctified with repentance and prayer and good deeds and many tears, SINCE the Supernal One who is higher than all the world lights His lamp and contracts His Holiness to that person to do his wish.
69. That child was glad and said, Certainly I have not observed HOW MIGHTY MEN WAGE BATTLE. However, it is written: "Let not him that girds on his harness boast himself as he that takes it off" (I Melachim 20:11). FIRST, HEAR SOMETHING AND THEN YOU CAN CONGRATULATE YOURSELVES. They prepared the table with bread and all that is necessary. Rabbi Elazar said, How much gladness there is in my heart with this child and how many new insights will be remarked at this table. Therefore, I know that bells of the Holy Spirit are pealing WITHIN THAT CHILD.
87. THE CHILD told him, Up until now, that grapevine is waiting to produce fruits, MEANING THAT THE ILLUMINATION OF CHOCHMAH, ITS FRUITS, SHOULD BE REVEALED IN IT, AS MENTIONED. "And on the vine" refers to the grapevine known for its sanctity, WHICH IS MALCHUT. There exists another grapevine, which is a foreign grapevine, whose grapes are not proper grapes, but are only hard and sour to the heart and bite THE PALATE like a dog. These grapes are considered "the degenerate plant of a strange vine" (Yirmeyah 2:21), WHICH IS THE OTHER SIDE. However, it is written about this grapevine, MALCHUT: "And on the vine," meaning that known one, the one from which all the saints get to taste the ancient wine, the good wine, the wine into which Jacob added water, AS MENTIONED ABOVE, until all those who know how to taste wine get to taste it, and it is pleasant to the palate.
126. From here on, friends, let us bless. They handed him the cup of blessing and he made the blessings. All the friends were rejoicing that they had not been so happy since the wedding celebration of Rabbi Elazar. They were first to greet him with happiness and willingly. That child told them, You should not part from me except by words of Torah, for that is the way we were taught.
183. When the queen of Sheba came to Solomon, ONE of the things that she asked Solomon WAS, How do you catch a bone of a snake that contains three sorceries? Instantly, "there was not anything hid from the king, which he told her not" (I Melachim 10:3). She asked about this and she required these snakes, but she could not capture one of them. What did he respond to her about these things she harbored in at her heart, AS IT SAYS, "SHE SPOKE TO HIM OF ALL THAT WAS IN HER HEART" (Ibid. 2)? This is what he informed her, as it says, "And Solomon answered her all her questions" (Ibid. 3). HE SAID, None of the world's inhabitants have power against those snakes, except for one secret thing. What is it? It is boiling hot semen.
184. If you wonder who has the power, it is only when a man is full of desire and he issues that semen that is expelled with the lustful desire for the purpose of defeating that snake. When it spurts out in boiling heat, it is captured immediately in a garment, and that garment is thrown onto the snake. Instantly, it bows down its head and is caught, like a domesticated rooster is caught. EVEN if all battle gear are prepared against one of them, it would not be successful. But when you do this, there is no need for any person in the world to use weapons, or any other thing, and he does not need to be constantly on watch against them, because they all become subservient to him. Then these words touched the heart OF THE QUEEN OF SHEBA, and she desired it.
188. HE INQUIRES: What is the reason? HE REPLIES: Because the poor man is broken-hearted and it is written: "Hashem is near to them who are of a broken heart" (Tehilim 34:19). The destitute always quarrels with the Holy One, blessed be He, and the Holy One, blessed be He, listens and pays attention to his words. As soon as the poor man says his prayer, He opens all the windows of the firmament, and all the rest of the prayers rising above are pushed away by that destitute, broken-hearted man, as it is written: "A prayer of the afflicted, when he faints (Heb. ya'atof, also: 'delays')..." It should have said, 'When he is faint (Heb. yit'ataf).' Why "when he delays?" THE MEANING IS THAT he causes the delay, because all other prayers do not enter in until his prayer enters.
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.
200. Then he must place himself in the place of the poor, since during the time when he enters and knocks at the doors of the most high up, when he finished saying 'true and certain,' and he has joined 'who has redeemed' to the Amidah prayer, he shall reach the Amidah prayer broken at heart, poor and destitute. And he shall place his will to be included among the poverty-stricken with a broken heart and humility of soul.
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.
281. Come and see that wicked man, Bilaam. All his activities were designed for evil, with haughtiness of heart. Both sacrificed the offerings, as it says, "And Balak and Bilaam offered." All the altars were prepared by Balak, but the wicked one, BILAAM, took praise and credit for himself, saying, "I have prepared the seven altars, and have offered upon every altar the bullock and the ram" (Ibid. 4). And he didn't include Balak with him. The Holy One, blessed be He, said, 'Wicked one, I know everything, however, return to Balak, and you won't have to speak; rather "and say thus (Heb. coh)" (Bemidbar 23:16), MEANING THE SHECHINAH THAT IS REFERRED TO AS COH WILL SPEAK INSTEAD. That is what is meant by: "And takes away the understanding of the aged."
292. "And Bilaam said to the Elohim, 'Balak the son of Tzipor, king of Moab...'" (Bemidbar 22:10). He mentioned the king of Moab TO SHOW THAT an important king sent for him. "King of Moab," indeed! Look at the arrogance of that wicked man, because it is written THAT HE SAID king of Moab instead of A KING over Moab, WHICH SHOULD HAVE indicated a person who is not worthy to be a king, but became a king over Moab FOR SOME REASON. Of the first KING, it is written: "Who had fought against the former king of Moab" (Bemidbar 21:26). IT DOES NOT REFER TO THE FIRST KING AS A KING OVER MOAB, AS IT IS WRITTEN: "AND BALAK THE SON OF TZIPOR WAS KING OVER MOAB" (BEMIDBAR 22:4), DUE TO THE FACT THAT THE EARLIER KING WAS a king, the son of a king, royalty descended from royalty. However, about this one, IT IS WRITTEN: "BALAK THE SON OF TZIPOR was king over Moab." The scripture testifies, "king over Moab" - THAT HE WAS NOT DISTINGUISHED, BUT BILAAM SAID TO ELOHIM, "BALAK THE SON OF TZIPOR, KING OF MOAB." Here, I remarked that he intended to give pride to his arrogant heart, SAYING LOOK HOW all the royalty of the world send me messengers.
305. Now there is something that needs to be revealed, friends. Listen. The mouth of the she-mule that was created on the eve of Shabbat at twilight, could you ever think that it was open from that period on? Or rather, THE MEANING IS THAT the Holy One, blessed be He, made a condition from that time on? It is not so and there is a secret reason here that was passed on to the wise, who do not pay attention to the foolish at heart. The mouth of the she-mule is a level of asses, that higher POWER of the female aspect, the one that prevailed over that she-mule, BECAUSE THERE IS NOTHING BELOW THAT DOES NOT HAVE AN ANGEL OVER IT THAT IS APPOINTED FROM ABOVE. He talked over her AND IS CONSIDERED THE MOUTH OF THAT SHE-MULE. When the Holy One, blessed be He, created that level that is called the mouth of the she-mule, He plugged it up in the hole of the great abyss and kept it covered until that time. When that time arrived, He opened that hole OF THE GREAT ABYSS. It emerged and prevailed over that she-mule, OF BILAAM, and it talked.
374. The child, his son, opened the discussion with the verse: "Our father died in the wilderness, and he was not in the company of them..." (Bemidbar 27:3). There is a cantilation mark above "Our father," MEANING 'ZARKA,' WHOSE MUSICAL NOTATION lengthens the pronunciation of the word. Aha, devout holy ones, how much the pain is drawn out when reading "Our father." There is no pain or hurt of the spirit and soul, except when it is read like that, "Our father," when it is hurting from the heart. "Died in the wilderness:" HE ASKS, Did not others die in the wilderness? Why is he marked by saying that he died in the wilderness? There were thousands and tens of thousands that died in the wilderness.