Chapter One Hundred Ten (פֶּרֶק מֵאָה וַעֲשָׂרָה)

Three were the counselors of Pharaoh (שְׁלֹשָׁה הָיוּ יוֹעֲצֵי פַרְעֹה): Bilam, Iyov, and Yitro (בִּלְעָם, אִיּוֹב, יִתְרוֹ), and all of them were great sorcerers (וְכוּלָּם הָיוּ מְכַשְּׁפִים גְּדוֹלִים). Iyov was a Gilgul [reincarnation] of Terach (אִיּוֹב הָיָה גִּלְגּוּל תֶּרַח): “he was mounted into the drop of Terach, in whom there was anger against the Holy One, blessed be He, for he transgressed concerning idolatry” (אַרְכִּיב לֵיהּ בְּטִפַּת תֶּרַח דְּבֵיהּ רָתַח לקב״ה דְּעָבַר עַל צוּ מֵעֲבוֹדָה זָרָה) (Zohar, Vayikra 111b). And he repented (וְעָשָׂה תְּשׁוּבָה), as it is said (שֶׁנֶּאֱמַר): “he feared Elohim and turned away from evil” (יְרֵא אֱלֹהִים וְסָר מֵרָע) (Job 1:1), namely (דְּהַיְנוּ), he turned away from his former wickedness (סָר מֵרִשְׁעוּתוֹ הָרִאשׁוֹנָה), by which he made bindings through his sorceries together with his companions (שֶׁעָשָׂה קְשָׁרִים בְּכִשּׁוּפָיו עִם חֲבֵרָיו), so that no slave would leave Egypt (שֶׁלֹּא יֵצֵא עֶבֶד מִמִּצְרַיִם), and because of this Israel could not leave (וּבָזֶה לֹא יָצְאוּ יִשְׂרָאֵל), as it is said (שֶׁנֶּאֱמַר): “Come, let us deal wisely with him” (הָבָה נִתְחַכְּמָה לוֹ) (Exodus 1:10), “Behold, the people of the children of Israel are more numerous and mightier than we” (הִנֵּה עַם בְּנֵי יִשְׂרָאֵל רַב וְעָצוּם מִמֶּנּוּ) (Exodus 1:9), “and he will fight against us and go up from the land” (וְנִלְחַם בָּנוּ וְעָלָה מִן הָאָרֶץ) (Exodus 1:10), meaning (שֶׁיַּעֲלֶה מִן הָאָרֶץ), against our will (בְּעַל כָּרְחֵנוּ), and all their counsel was only against Israel (וְכָל עֲצָתָם לֹא הָיְתָה אֶלָּא עַל יִשְׂרָאֵל). And the Holy One, blessed be He (וְהקב״ה), through the abundance of His miracles (בְּרֹב נִסָּיו), brought out the six hundred thousand Israelites, their slaves (הוֹצִיא אֶת שִׁשִּׁים רִבּוֹא יִשְׂרָאֵל עַבְדֵיהֶם), before the eyes of them all (לְעֵינֵי כֻּלָּם), as I shall explain at length in its proper place (כַּאֲשֶׁר אֲבָאֵר בַּאֲרִיכוּת בִּמְקוֹמוֹ), and it was not for nothing that the Holy One, blessed be He, praised the Exodus from Egypt many times in the Torah (וְלֹא בְחִנָּם הָיָה מְשַׁבֵּחַ הקב״ה יְצִיאַת מִצְרַיִם כַּמָּה פְּעָמִים בַּתּוֹרָה), and all of it was because He untied the bindings of their sorceries (וְהַכֹּל מִתּוֹךְ שֶׁהִתִּיר אֶת קִשְׁרֵיהֶם בְּכִשּׁוּפֵיהֶם), until they saw that their counsel had perished (עַד שֶׁרָאוּ שֶׁנֶּאֶבְדָה עֲצָתָם), and they fled to their land (בָּרְחוּ לְאַרְצָם). Yitro acknowledged and was not ashamed (יִתְרוֹ הוֹדָה וְלֹא בוֹשׁ), and denied idolatry (וְכָפַר בַּעֲבוֹדָה זָרָה), and said (וְאָמַר): “Now I know that Hashem is greater than all the Elohim” (עַתָּה יָדַעְתִּי כִּי גָדוֹל יי׳ מִכָּל הָאֱלֹהִים) (Exodus 18:11). For it was the Name Havayah in which Pharaoh denied belief (כִּי בְּשֵׁם הֲוָיָ״ה הָיָה כּוֹפֵר פַּרְעֹה), and said (וְאָמַר): “I do not know Hashem” (לֹא יָדַעְתִּי אֶת יהו״ה) (Exodus 5:2), and likewise the counselors who advised him in all these matters (וְכֵן יוֹעֲצִים שֶׁיָּעֲצוּ לָהֶם כָּל אֵלֶּה), rather they knew the dominions of other Elohim and the dominion of holy Elohim (אֶלָּא יָדְעוּ מֶמְשְׁלוֹת אֱלֹהִים אֲחֵרִים וּמֶמְשֶׁלֶת אֱלֹהִים קְדוֹשִׁים), therefore he said at the conclusion of the plagues (לָכֵן אָמַר בְּסִיּוּם הַמַּכּוֹת), that he believes in the greatness of the Name Havayah above the levels of Elohim (שֶׁמַּאֲמִין גְּדוּלַּת שֵׁם הֲוָיָ״ה עַל מַדְרֵגוֹת אֱלֹהִים). And likewise Iyov, who remained silent, was judged with sufferings and turned away from evil (וְכֵן אִיּוֹב שֶׁשָּׁתַק נִדּוֹן בְּיִסּוּרִים וְסָר מֵרָע), but Bilam the wicked stood in his rebellion from beginning to end (אֲבָל בִּלְעָם הָרָשָׁע עָמַד בְּמִרְדוֹ מִתְּחִלָּתוֹ וְעַד סוֹפוֹ) (Shemot Rabbah 1:9), and even after fleeing from Egypt (וַאֲפִלּוּ אַחֲרֵי בָרְחוֹ מִמִּצְרַיִם), he fought against Moshe Rabbeinu, peace be upon him, in Kush (נִלְחַם עִם מֹשֶׁה רַבֵּינוּ ע״ה בְּכוּשׁ). And after the city was captured (וְאַחֲרֵי שֶׁנִּלְכְּדָה הָעִיר), he went to his land, to Aram (הָלַךְ לְאַרְצוֹ לַאֲרָם), and when he saw the greatness of Israel in the wilderness after their departure (וּכְשֶׁרָאָה גְּדוּלַּת יִשְׂרָאֵל בַּמִּדְבָּר אַחֲרֵי צֵאתָם), he became jealous of them (נִתְקַנֵּא בָּהֶם), because none of the sorcery and divinations that he performed against Israel were effective (שֶׁלֹּא הָיוּ מוֹעִילִים כָּל הַכִּשּׁוּף וְהַקְּסָמִים שֶׁהָיָה עוֹשֶׂה כְּנֶגֶד יִשְׂרָאֵל). He began to tear out the hair of his head (הִתְחִיל לִמְרוֹט שַׂעֲרוֹת רֹאשׁוֹ), and to gash himself (וּלְהִתְגּוֹדֵד), and to make a bald spot upon his head and upon his beard (וְלַעֲשׂוֹת קָרְחָה בְּרֹאשׁוֹ וּבִזְקָנוֹ), because his counsel had not succeeded (עַל שֶׁלֹּא הוֹעִילָה עֲצָתוֹ). What did he do (מַה עָשָׂה), he went and flew by his sorceries to the mountains of darkness (הָלַךְ וּפָרַח בְּכִשּׁוּפָיו לְהָרֵי חֹשֶׁךְ), and reached those chains of iron that are upon the feet of Aza and Azael (וְהִגִּיעַ לְאוֹתָם שַׁלְשְׁלָאוֹת שֶׁל בַּרְזֶל שֶׁהֵם עַל רַגְלֵי עֲזָא וַעֲזָא״ל). And such is the procedure for every person who flies there (וְכָךְ הוּא הַסֵּדֶר לְכָל אִישׁ שֶׁפּוֹרֵחַ שָׁם), once he goes into the mountains of darkness themselves (כֵּיוָן שֶׁהוֹלֵךְ אֶל תּוֹךְ הָרֵי חֹשֶׁךְ עַצְמָם), Azael sees him, for he is of uncovered eyes (רוֹאֶה אוֹתוֹ עֲזָא״ל שֶׁהוּא גְּלוּי עֵינַיִם), immediately he speaks to Aza (מִיָּד אוֹמֵר לַעֲזָא), immediately they call out in a great voice (מִיָּד הֵם קוֹרְאִים בְּקוֹל גָּדוֹל). And great burning serpents gather around them (וּמִתְאַסְּפִים אֲלֵיהֶם נְחָשִׁים גְּדוֹלִים הַשּׂוֹרְפִים), and surround them in a circle (וּמְסַבְּבִים לָהֶם בְּעִגּוּל), and the sorcerer who wishes to go to them (וְהַמְכַשֵּׁף הָרוֹצֶה לֵילֵךְ אֲלֵיהֶם), waits at the entrance to the mountains of darkness (מַמְתִּין עַל הַפֶּתַח בְּהָרֵי חֹשֶׁךְ). Until they send to him one spirit (עַד שֶׁשּׁוֹלְחִים לוֹ רוּחַ אֶחָד), which is like a certain small beast opposite him (שֶׁהוּא כְּמִין חַיָּה קְטַנָּה כְּנֶגְדּוֹ), and its form is like the form of a cat (וְצוּרָתָהּ כְּצוּרַת חָתוּל), but its head alone is like the head of a serpent (אַךְ וְרַק הָרֹאשׁ שֶׁלָּהּ הוּא כְּמוֹ רֹאשָׁהּ שֶׁל נָחָשׁ), and it has two tails (וּשְׁנֵי זְנָבוֹת יֵשׁ לָהּ), and its hands and feet are small (וְיָדֶיהָ וְרַגְלֶיהָ קְטַנּוֹת). Once the sorcerer sees it (כֵּיוָן שֶׁרוֹאֶה אוֹתָהּ הַמְכַשֵּׁף), he covers his face (הוּא מְכַסֶּה פָּנָיו), and the sorcerer has incense in his hand prepared and ready (וְהַמְכַשֵּׁף קְטֹרֶת בְּיָדוֹ מוּכָן וּמְזֻמָּן), from the burning of a white rooster (מִשְּׂרֵפַת תַּרְנְגוֹל לָבָן), and he casts it before the face of the aforementioned small beast (וְהוּא מַשְׁלִיךְ אוֹתָהּ בְּפָנֶיהָ שֶׁל הַחַיָּה קְטַנָּה הַנִּזְכֶּרֶת), and it goes with him (וְהִיא הוֹלֶכֶת עִמּוֹ), and accompanies him (וּמְלַוְּיָהוּ), until the place of the head of the chains of Aza and Azael (עַד מְקוֹם רֹאשׁ הַשַּׁלְשְׁלָאוֹת שֶׁל עֲזָא וַעֲזָא״ל). And that head of the chain is fixed into the earth (וְאוֹתָהּ רֹאשׁ הַשַּׁלְשֶׁלֶת נָעוּץ בָּאָרֶץ), and reaches unto the lower abyss (וּמַגִּיעַ עַד הַתְּהוֹם הַתַּחְתּוֹן), for it pierces from the upper deep unto the lower abyss (כִּי הוּא נוֹקֵב מִתְּהוֹם הָעֶלְיוֹן עַד הַתְּהוֹם הַתַּחְתּוֹן), and at the head of the upper abyss (וּבְרֹאשׁ הַתְּהוֹם הָעֶלְיוֹן), the head of these chains is bound (נִקְשָׁר הָרֹאשׁ שֶׁל שַׁלְשְׁלָאוֹת הָאֵלּוּ). And when the sorcerer reaches that head of the chains of which we spoke (וְכֵיוָן שֶׁמַּגִּיעַ הַמְכַשֵּׁף לְאוֹתָהּ רֹאשׁ הַשַּׁלְשְׁלָאוֹת שֶׁאָמַרְנוּ), he strikes it with his feet three consecutive times (הוּא בּוֹעֵט בְּרַגְלָיו בָּהּ שְׁלֹשָׁה פְּעָמִים רְצוּפִים), and they call to him (וְהֵם קוֹרְאִים לוֹ), and immediately he bows down to them (וְתֵכֶף הוּא מִשְׁתַּחֲוֶה אֲלֵיהֶם), and kneels upon his knees (וְכוֹרֵעַ עַל בִּרְכָּיו), and goes with his eyes closed (וְהוֹלֵךְ וְעוֹצֵם עֵינָיו), until he comes to them (עַד בּוֹאוֹ אֲלֵיהֶם). And then the sorcerers sit before them (וְאָז יוֹשְׁבִים הַמְכַשְּׁפִים לִפְנֵיהֶם), and all those whom we mentioned surround him from the right and from the left (וְכָל אוֹתָם שֶׁאָמַרְנוּ מְסַבְּבִים אוֹתוֹ מִיָּמִין וּמִשְּׂמֹאל), he opens his eyes (פּוֹתֵחַ עֵינָיו), and sees Aza and Azael before him (וְרוֹאֶה עֲזָא וַעֲזָא״ל לְפָנָיו), fear falls upon him (נוֹפֵל עָלָיו פַּחַד), and terror (וְאֵימָה), and he trembles (וְנִזְדַּעְזֵעַ), and falls upon his face (וְנוֹפֵל עַל פָּנָיו), and bows down before them (וּמִשְׁתַּחֲוֶה כְּנֶגְדָּם). After this (לְאַחַר זֶה), having performed idolatry with the aforementioned incense (שֶׁעָבַד עֲבוֹדָה זָרָה בַּקְּטֹרֶת הַנִּזְכֶּרֶת), for there is no act of demons without incense (כִּי אֵין מַעֲשֵׂה שֵׁדִים בְּלֹא קְטֹרֶת), and anything resembling incense is forbidden (וְכָל שֶׁהוּא כְּעֵין קְטֹרֶת הוּא אָסוּר), and he would bow down to these foreign gods (וְהָיָה מִשְׁתַּחֲוֶה לֵאלֹהֵי נֵכָר הַלָּלוּ), they teach this sorcerer sorceries and divinations (הֵם מְלַמְּדִים אֶת הַמְכַשֵּׁף הַזֶּה כִּשּׁוּפִים וּקְסָמִים). And he remains with them for fifty days (וְיוֹשֵׁב אֶצְלָם חֲמִשִּׁים יוֹם), and when the time arrives to go on his way to this world (וְכֵיוָן שֶׁמַּגִּיעַ הָעֵת לֵילֵךְ לְדַרְכּוֹ לְהָעוֹלָם הַזֶּה), that small beast together with all the fiery serpents go before him (אוֹתָהּ הַחַיָּה הַקְּטַנָּה עִם כָּל הַנְּחָשִׁים הַשְּׂרָפִים הוֹלְכִים לְפָנָיו), until he emerges from that intense darkness (עַד שֶׁיּוֹצֵא מִן אוֹתוֹ הַחֹשֶׁךְ הֶחָזָק) (Zohar, Bamidbar 212a). And so Bilam did as well (וְכֵן עָשָׂה בִּלְעָם), he was there from the day of the Exodus from Egypt until the day of the Giving of the Torah (הָיָה שָׁם מִיּוֹם יְצִיאַת מִצְרַיִם עַד יוֹם מַתַּן תּוֹרָה), fifty days he was confined with them in those mountains of darkness (חֲמִשִּׁים יוֹם הָיָה סָגוּר עִמָּהֶם בְּהָרֵי חֹשֶׁךְ הַלָּלוּ), and he wished to accuse them and return them to Egypt (וְהָיָה רוֹצֶה לְקַטְרֵג לָהֶם וּלְהַחֲזִירָם לְמִצְרַיִם), but the Holy One, blessed be He, in His great wisdom (וְהקב״ה בְּרֹב חָכְמָתוֹ), confused and ruined all the wisdom of the sorcerers and their teachers (בִּלְבֵּל וְקִלְקֵל כָּל חָכְמַת הַמְכַשְּׁפִים וּמְלַמְּדֵיהֶם), so that they could not draw near to them (שֶׁלֹּא יָכְלוּ לָהֶם לִקְרַב אֶצְלָם). What did the Holy One, blessed be He, do (מַה עָשָׂה הקב״ה), He sweetened all the five Gevurot as they descended into the Da’at of Zeir Anpin (הָיָה מְמַתֵּק כָּל הַה׳ גְּבוּרוֹת בְּרִדְתָּם לְדַעַת ז״א), and immediately there was Gadlut of the Chesadim from the Name Havayah (וְתֵכֶף הָיָה גַּדְלוּת הַחֲסָדִים מִשֵּׁם הֲוָיָ״ה), and then the Gevurot are sweetened in their descent below and in their return above from the Yesod (וְאָז נִמְתָּקִים הַגְּבוּרוֹת בַּהֲלִיכָתָם לְמַטָּה וּבַחֲזָרָתָם לְמַעְלָה מִיְּסוֹד). And this is the secret of (וְזֶהוּ סוֹד): “Had I become angry in the days of Bilam the wicked, there would not have remained, Heaven forbid, from the enemies of Israel, a remnant or survivor” (אִלְמָלֵא כָּעַסְתִּי בִּימֵי בִּלְעָם הָרָשָׁע לֹא נִשְׁתַּיֵּיר חַס וְשָׁלוֹם מִשּׂוֹנְאֵיהֶם שֶׁל יִשְׂרָאֵל שָׂרִיד וּפָלִיט) (Berakhot 7a). At that time (בְּאוֹתוֹ זְמַן), is the moment when the Holy One, blessed be He, becomes angry every day (הוּא הָרֶגַע שֶׁכּוֹעֵס הקב״ה בְּכָל יוֹם), at the hour when the Gevurot emerge to the Yesod of Imma (בְּשָׁעָה שֶׁיּוֹצְאִים הַגְּבוּרוֹת אֶל יְסוֹד אִמָּא), and shine from afar (וּמְאִירִים מֵרָחוֹק). From there is the nurturing of the Klipot of Ammon and Moav (מִשָּׁם יְנִיקַת הַקְּלִיפּוֹת עַמּוֹן וּמוֹאָב), therefore Balak king of Moav joined himself to him (לָכֵן נִתְחַבֵּר בָּלָק מֶלֶךְ מוֹאָב אֵלָיו), for he also knew that sorcery (שֶׁגַּם הוּא הָיָה יוֹדֵעַ הַכִּשּׁוּף הַהוּא), and he would intend through the wasting of his seed (וְהָיָה מְכַוֵּן בְּהַשְׁחָתַת זַרְעוֹ), that it should go outside without a Zivug [union] (שֶׁיֵּלֵךְ לַחוּץ בְּלִי זִוּוּג), and then the judgment would go to the external forces to receive strengthening, Heaven forbid (וְאָז יֵלֵךְ הַדִּין לַחִיצוֹנִים לְקַבֵּל תִּגְבֹּרֶת חַס וְשָׁלוֹם). And he knew how to direct that moment (וְהָיָה יוֹדֵעַ לְכַוֵּן הָרֶגַע הַזֶּה), and since the Holy One, blessed be He, gave understanding to the rooster to distinguish that moment (וְכֵיוָן שֶׁהקב״ה נָתַן לַשֶּׂכְוִי בִינָה לְהַבְחִין הָרֶגַע הַזֶּה), as mentioned in the Gemara of Berakhot (כַּנִּזְכָּר בַּגְּמָרָא דִּבְרָכוֹת) (Berakhot 7a), and it corresponds to Gavriel, who is the minister of Gevurah (וְהוּא כְּנֶגֶד גַּבְרִיאֵל שֶׁהוּא שַׂר הַגְּבוּרָה), and “the scribe's inkhorn upon his loins” (וְקֶסֶת הַסּוֹפֵר בְּמָתְנָיו) (Eikhah Rabbah 2:3), is twice Peh-Resh [280] (הוּא ב׳ פְּעָמִים פ״ר), which Gavriel takes from MNTZPKH from the Binah and from the Malkhut (שֶׁלּוֹקֵחַ גַּבְרִיאֵל מִנְצְפָ״ךְ מִן הַבִּינָה וּמִן הַמַּלְכוּת), twice Peh-Resh equals “the scribe's inkhorn” (ב׳ פְּעָמִים פ״ר עוֹלֶה קֶסֶת הַסּוֹפֵר), who writes the names that ascend at night (הַכּוֹתֵב שֵׁמוֹת הָעוֹלִים בַּלַּיְלָה), therefore they take a white rooster for the incense of this sorcery (לָכֵן לוֹקְחִים תַּרְנְגוֹלָא חִוָּרָא לַקְּטֹרֶת אֶל הַכִּשּׁוּף הַזֶּה). And when Bilam saw that his wisdom was not effective (וְכֵיוָן שֶׁרָאָה בִּלְעָם שֶׁלֹּא הוֹעִילָה חָכְמָתוֹ), he gave counsel to Balak by which twenty-four thousand from Israel fell (הָיָה נוֹתֵן עֵצָה לְבָלָק שֶׁנָּפְלוּ כ״ד אֶלֶף מִיִּשְׂרָאֵל), as it is said (שֶׁנֶּאֱמַר): “Behold, these caused the children of Israel, through the word of Bilam” (הֵן הֵנָּה הָיוּ לִבְנֵי יִשְׂרָאֵל בִּדְבַר בִּלְעָם) (Numbers 31:16), for he gave him counsel to make their women available for immorality (שֶׁנָּתַן לוֹ עֵצָה לְהַפְקִיר נְשֵׁיהֶם בִּזְנוּת). And he fell by the sword upon which a serpent was engraved (וְנָפַל בַּחֶרֶב שֶׁמְּצוּיָּר עָלֶיהָ נָחָשׁ), after he desired to fly to Aza and Azael (אַחַר שֶׁרָצָה לִפְרֹחַ אֶל עֲזָא וַעֲזָא״ל), and their shadow cast him down below (וְצִלָּהּ הִשְׁלִיכוּ לְמַטָּה), for he flew after him (שֶׁפָּרַח אַחֲרָיו), as it is brought in the Zohar, Parashat Balak (כִּדְאִיתָא בַּזֹּהַר בָּלָק) (daf 194a). And afterward he was reincarnated into the inanimate (וְאַחַר כָּךְ נִתְגַּלְגֵּל בְּדוֹמֵם), which stands in opposition to speech, which he had corrupted (שֶׁהוּא מִתְנַגֵּד כְּנֶגֶד הַדִּבּוּר שֶׁקִּלְקֵל), and this is what the Zohar says (וְזֶהוּ שֶׁאָמַר הַזֹּהַר): “Bilam through speech and Balak through action” (בִּלְעָם בְּמִלּוּלָא וּבָלָק בְּעוֹבָדָא). And afterward (וְאַחַר כָּךְ), he was reincarnated in Naval (נִתְגַּלְגֵּל בְּנָבָל), and did not guard his mouth and his tongue in speaking (וְלֹא שָׁמַר פִּיו וּלְשׁוֹנוֹ בְּדַבְּרוֹ), against David (עַל דָּוִד): “Today there are many servants who break away, each man from before his master” (הַיּוֹם רַבּוּ עֲבָדִים הַמִּתְפָּרְצִים אִישׁ מִפְּנֵי אֲדֹנָיו) (I Samuel 25:10), and he called the kingship of the House of David “a servant” (וְקָרָא מַלְכוּת בֵּית דָּוִד 'עֶבֶד'), and became liable to death (וְנִתְחַיֵּב מִיתָה). And this is the meaning of the verse (וְזֶהוּ הַפָּסוּק): “And it came to pass after ten days” (וַיְהִי בַּעֲשֶׂרֶת הַיָּמִים) (I Samuel 25:38), which are the Ten Days of Repentance (שֶׁהֵם עֲשֶׂרֶת יְמֵי תְּשׁוּבָה), and Hashem saw that he had not repented (וְרָאָה י״י שֶׁלֹּא עָשָׂה תְּשׁוּבָה), “and Hashem smote Naval” (וַיִּגֹּף י״י אֶת נָבָל) (I Samuel 25:38). “And his heart died within him, and he became as a stone” (וַיָּמָת לִבּוֹ בְּקִרְבּוֹ וְהוּא הָיָה לְאָבֶן) (I Samuel 25:37). And it is difficult (וְקָשֶׁה), for it should have said “and he became a stone” (שֶׁהָיָה לוֹ לוֹמַר 'וַיְהִי לְאָבֶן'), but the intention is (אַךְ הַכַּוָּנָה), that everyone who sins with his mouth is reincarnated into the inanimate (כִּי כָּל הַחוֹטֵא בְּפִיו מִתְגַּלְגֵּל בְּדוֹמֵם), and Bilam sinned with his mouth (וּבִלְעָם חָטָא בְּפִיו), and was reincarnated first into a stone, an inanimate object (וְנִתְגַּלְגֵּל תְּחִלָּה בְּאֶבֶן דּוֹמֵם), and Naval is Bilam (וְנָבָל הוּא בִּלְעָם). The verse explained the reason that “his heart died within him” (בֵּאֵר הַכָּתוּב הַטַּעַם שֶׁמֵּת לִבּוֹ בְּקִרְבּוֹ), and that he spoke evil only against David (וְלֹא דִבֶּר סָרָה אֶלָּא כְּנֶגֶד דָּוִד), because his soul remembered (הוּא כִּי זָכְרָה נַפְשׁוֹ), that previously he had been reincarnated into a stone (מַה שֶּׁתְּחִלָּה נִתְגַּלְגֵּל בְּאֶבֶן), and he had first been in this sin (וְהוּא הָיָה תְּחִלָּה בְּעָוֹן זֶה). But in the future to come (אֲבָל לֶעָתִיד לָבוֹא), all the sparks of the wicked will be rectified (יִתּוֹקְנוּ כָּל נִיצוֹצֵי הָרְשָׁעִים). And this is what the verse says (וְזֶהוּ שֶׁאָמַר הַפָּסוּק): “Lift up your eyes round about and see, all of them have gathered, they have come to you” (שְׂאִי סָבִיב עֵינַיִךְ וּרְאִי כֻּלָּם נִקְבְּצוּ בָּאוּ לָךְ) (Isaiah 49:18). The initials spell Naval (רָאשֵׁי תֵבוֹת הוּא נָבָל), and I have already informed you (וּכְבָר הוֹדַעְתִּיךָ), that he is the Gilgul [reincarnation] of Bilam (שֶׁהוּא גִּלְגּוּל בִּלְעָם), and it never entered the heart of any man (וּמֵעוֹלָם לֹא עָלָה בְּלֵב אָדָם), that Kedushah [Holiness] could emerge from such great impurity (שֶׁיֵּצֵא קְדוּשָׁה מִטֻּמְאָה גְּדוֹלָה כָּזֹאת). However (וְאָמְנָם), we find afterward (מָצִינוּ אַחַר כָּךְ), that he was rectified through Naval (שֶׁנִּתְקַּן עַל יְדֵי נָבָל), and from there he began to be rectified (וּמִשָּׁם הִתְחִיל לְהִתַּקֵּן), and all the other Neshamot [souls] that emerge from there (וְכָל שְׁאָר הַנְּשָׁמוֹת הַיּוֹצְאוֹת מִשָּׁם), when they come in the future after Techiyat HaMetim [the resurrection of the dead] (כְּשֶׁיָּבוֹאוּ לֶעָתִיד אַחַר תְּחִיַּת הַמֵּתִים), the whole world will wonder about them in the future (יִתְמְהוּ לֶעָתִיד כָּל הָעוֹלָם עֲלֵיהֶם), how it is possible to bring forth purity from impurity (אֵיךְ אֶפְשָׁר לִתֵּן טָהוֹר מִטָּמֵא). And then (וְאָז), “Lift up your eyes round about and see” (שְׂאִי סָבִיב עֵינַיִךְ וּרְאִי) (Isaiah 49:18), like a person who is astonished and lifts his eyes to see a wondrous thing (כְּאָדָם הַמִּתְמִיהַּ וְנוֹשֵׂא עֵינָיו לִרְאוֹת דָּבָר תֵּימָא), a thing that startles him (דָּבָר הַמַּבְהִילוֹ), and concerning this it is said (וְעָלָיו נֶאֱמַר): “Who [Mi]” (מִי) (Job 14:4), namely Binah of the world of Tohu (דְּהַיְנוּ בִּינָה שֶׁל עוֹלַם הַתֹּהוּ), “shall bring forth purity from impurity” (יִתֵּן טָהוֹר מִטָּמֵא) (Job 14:4), for she brought forth the seven primordial kings that died (שֶׁהוֹצִיאָה ז׳ מַלְכָאִין קַדְמָאִין דְּמִיתוּ), and good and evil were mixed within them (וְטוֹב וָרָע מְעוֹרָב הָיָה בָהֶם), but “not One” (אֲבָל לֹא אֶחָד) (Job 14:4), namely Keter (דְּהַיְנוּ כֶּתֶר), which became Arich Anpin (שֶׁנַּעֲשָׂה אֲרִיךְ אַנְפִּין), which brings forth only purity (שֶׁיּוֹצִיא רַק טָהוֹר). And concerning them and those like them (וַעֲלֵיהֶם וְעַל כַּיּוֹצֵא בָהֶם נֶאֱמַר): “And I will refine them as silver is refined, and I will test them as gold is tested” (וּצְרַפְתִּים כִּצְרֹף אֶת הַכֶּסֶף וּבְחַנְתִּים כִּבְחֹן אֶת הַזָּהָב) (Zechariah 13:9), and then all will be entirely good (וְאָז יִהְיֶה כֻּלּוֹ טוֹב), Shabbat and rest (שַׁבָּת וּמְנוּחָה), and the world of the Neshamah [soul] (וְעוֹלַם הַנְּשָׁמָה), for the Life of the Worlds (לְחֵי הָעוֹלָמִים).