Chapter One Hundred Twelve (פֶּרֶק מֵאָה וּשְׁתֵּים עֶשְׂרֵה)

On Yom HaKippurim (יוֹם הַכִּפּוּרִים), it is not the will of the Holy One, blessed be He, to hear accusation against Israel (אֵין רְצוֹנוֹ שֶׁל הקב״ה לִשְׁמוֹעַ קִטְרוּג עַל יִשְׂרָאֵל), and because He loves justice (וְהוּא אוֹהֵב מִשְׁפָּט), He gives counsel through the scapegoat to Azazel (הוּא נוֹתֵן עֵצָה בַּשָּׂעִיר הַמִּשְׁתַּלֵּחַ לַעֲזָאזֵל), and it is a word composed of Aza and Azael (וְהוּא מִלָּה מוּרְכֶּבֶת מֵעֲזָא וַעֲזָא״ל), and He separates them (וּמְחַלֵּק אוֹתָם), so that sweetening may reach one of them and he will not accuse (כְּדֵי שֶׁיַּגִּיעַ מִתּוּק לְאֶחָד שֶׁלֹּא יְקַטְרֵג), and since Azael will receive no response from Aza (וְכֵיוָן שֶׁלֹּא יִהְיֶה לַעֲזָא״ל מַעֲנֶה מֵעֲזָא), Azael will accomplish nothing (לֹא יִפְעַל עֲזָא״ל מְאוּמָה). Just as, to distinguish between the impure and the pure (כְּמוֹ לְהַבְדִּיל בֵּין טָמֵא לְטָהוֹר), Netzach and Hod cannot function, one without the other (נֵצַח וְהוֹד לֹא יִפְעַל אֶחָד בְּלִי חֲבֵרוֹ), as we explained in the secret of the nurturing (כִּדְפֵירַשְׁנוּ בְּסוֹד הַיְנִיקָה), and fulfilled in them is (וּמְקוּיָּם בָּם): “let all the workers of iniquity be scattered” (יִתְפָּרְדוּ כָּל פֹּעֲלֵי אָוֶן) (Psalms 92:10). And you must know (וְצָרִיךְ שֶׁתֵּדַע), that when Yehoshua conquered the land (כִּי כְּשֶׁכָּבַשׁ יְהוֹשֻׁעַ אֶת הָאָרֶץ), he sent two men as spies (שָׁלַח ב׳ אֲנָשִׁים מְרַגְּלִים) (Joshua 2:1), and they were from the Gevurot of Aza and Azael (וְהָיוּ מִגְּבוּרוֹת עֲזָא וַעֲזָא״ל), which were sweetened through the conquest of the land (שֶׁנִּמְתְּקוּ בְּכִבּוּשׁ הָאָרֶץ), and therefore when he sent them (וְלָכֵן כְּשֶׁשְּׁלָחָם), they went to the house of a harlot woman (הָלְכוּ בֵּית אִשָּׁה זוֹנָה) (Joshua 2:1), which is the great Klipah (שֶׁהִיא הַקְּלִיפָּה הַגְּדוֹלָה), and the most difficult to sweeten (וְהַקָּשָׁה לְמַתְּקָהּ). And because as soon as they entered there it was sweetened (וּבִהְיוֹת שֶׁתֵּכֶף כְּשֶׁנִּכְנְסוּ שָׁם נִמְתְּקָה), therefore she said (לָכֵן אָמְרָה): “your terror has fallen upon us” (נָפְלָה אֵימַתְכֶם עָלֵינוּ) (Joshua 2:9), because the Gevurot were coming in a sweetened state (מִפְּנֵי כִּי הָיוּ בָאִים הַגְּבוּרוֹת בְּמִתּוּק), and therefore (וְלָכֵן): “and there no longer remained spirit in any man” (וְלֹא קָמָה עוֹד רוּחַ בְּאִישׁ) (Joshua 2:11). And our Sages of blessed memory said (וְאָמְרוּ רַזַ״ל) (Zevachim 116b), that the princes of Yericho came to lie with her (כִּי בָּאוּ שָׂרֵי יְרִיחוֹ לִשְׁכַּב עִמָּהּ), because the side of Gevurah had already been sweetened (מִפְּנֵי שֶׁכְּבָר נִמְתְּקָה צַד הַגְּבוּרָה), and the reason is (וְהַטַּעַם הוּא), because the judgments of the male are subtle (כִּי דִּינִין דְּדּוּכְרָא דַּקִּיק), and immediately they are sweetened (וְתֵכֶף הֵם נִמְתָּקִים), and therefore “there no longer remained spirit in any man” (וְלָכֵן לֹא 'קָם עוֹד רוּחַ בְּאִישׁ') (Joshua 2:11). And our Sages of blessed memory said (וְאָמְרוּ רַזַ״ל) [(apparently something is missing here)] ([כְּנִרְאֶה שֶׁחָסֵר פֹּה]), but the judgments of the Nukvah, because they are severe (אֲבָל דִּינִין דְּנוּקְבָא בִּהְיוֹת כִּי הֵם קָשִׁים), were not sweetened until the time of King Shlomo, peace be upon him (לֹא נִמְתְּקוּ עַד זְמַן שְׁלֹמֹה הַמֶּלֶךְ ע״ה), and this is the secret of (וְזֶהוּ סוֹד): “Then came two women who were harlots” (אָז תָּבֹאנָה שְׁתַּיִם נָשִׁים זוֹנוֹת) (I Kings 3:16), meaning (פֵּירוּשׁ), then they were sweetened and not until now (אָז נִמְתְּקוּ וְלֹא עַד עַתָּה). See in Sifra DeTzni‘uta (עַיֵּין בְּסִפְרָא דִּצְנִיעוּתָא), concerning the secret of the sons of the Elohim (בְּסוֹד בְּנֵי אֱלֹהִים) [Sifra DeTzni‘uta, Commentary of the Gra, chapter 4, beginning “and they saw the sons of”, that the world was not sweetened until Shlomo; Zohar, Part II, 178b] ([סִפְרָא דִּצְנִיעוּתָא, בֵּיאוּר הַגְּרָ״א פּ״ד ד״ה וַיִּרְאוּ בְּנֵי, שֶׁלֹּא נִתְבַּסֵּם הָעוֹלָם עַד שְׁלֹמֹה, זוֹהַר חֵלֶק ב׳ קע״ח ב]), until Yehoshua came (עַד דְּאָתָא יְהוֹשֻׁעַ). “The daughters of man” (בְּנוֹת הָאָדָם), namely the delights of the sons of man, field and fields (דְּהַיְנוּ תַּעֲנוּנוֹת בְּנֵי הָאָדָם שָׂדֶה וְשָׂדוֹת), which are the harlot women of the two spies whom he sent (שֶׁהֵם נָשִׁים זוֹנוֹת שֶׁל שְׁנֵי מְרַגְּלִים שֶׁשָּׁלַח), and also in Idra Naso (וְגַם בְּאִדְּרָא נָשֹׂא). And it is a great secret (וְהוּא סוֹד גָּדוֹל), and because the time had still not fully arrived (וּבִהְיוֹת כִּי עֲדַיִן לֹא הִגִּיעַ הַזְּמַן לְגַמְרֵי), until the future to come the sweetening will reach the difficult females (עַד לֶעָתִיד לָבוֹא יַגִּיעַ מִתּוּק לַנְּקֵבוֹת הַקָּשׁוֹת), therefore (לָכֵן), “his [Shlomo’s] wives turned away his heart” (נָשָׁיו [שֶׁל שְׁלֹמֹה] הִטּוּ אֶת לְבָבוֹ) (I Kings 11:3). And therefore Mashiach will come upon the donkey (וְלָכֵן יָבוֹא מָשִׁיחַ עַל הַ'חֲמוֹר') (Zechariah 9:9), in order to subdue the difficult Klipah from the side of the male (כְּדֵי לְהַכְנִיעַ הַקְּלִיפָּה הַקָּשָׁה מִצַּד הַזָּכָר), which is called donkey (הַנִּקְרָא 'חֲמוֹר'), for from the side of the female it is called she-donkey (כִּי מִצַּד הַנְּקֵבָה נִקְרֵאת אֲתוֹן). And this is the secret of (וְזֶהוּ סוֹד): “And the suckling child shall play over the hole of the asp” (וְשִׁעֲשַׁע יוֹנֵק עַל חוּר פָּתֶן) (Isaiah 11:8), which is the Klipah (שֶׁהוּא הַקְּלִיפָּה), and its explanation is (וּפֵירוּשׁוֹ), “and the suckling child shall play” (וְשִׁעֲשַׁע יוֹנֵק), which is Metatron, who is called youth (שֶׁהוּא מֶטַטְרוֹ״ן שֶׁנִּקְרָא נַעַר), over the hole of the asp, which is the Klipah (עַל חוּר פָּתֶן שֶׁהוּא הַקְּלִיפָּה), because it has already been sweetened (מִפְּנֵי שֶׁכְּבָר נִמְתְּקָה), and “over the den of the viper” (וְעַל מְאוּרַת צִפְעוֹנִי) (Isaiah 11:8), which is the female called Lilit (שֶׁהִיא הַנְּקֵבָה שֶׁנִּקְרֵאת לִילִית), because it has already been sweetened (בִּהְיוֹת שֶׁכְּבָר נִמְתְּקָה), “the weaned child shall stretch forth his hand” (גָּמוּל יָדוֹ הָדָה) (Isaiah 11:8).

And in the future to come (וּלְעָתִיד לָבוֹא), when all the Klipah is sweetened (כְּשֶׁמִּתְמַתֶּקֶת כָּל הַקְּלִיפָּה), then the power of purity prevails (אָז כֹּחַ הַטָּהֳרָה גּוֹבֵר), and the Klipah appears almost as though it were purity (וְנִרְאֵית כִּמְעַט קְלִיפָּה כְּאִלּוּ הִיא טָהֳרָה). And this is the secret of the statement (וְזֶהוּ סוֹד הַמַּאֲמָר): “In the future to come the Holy One, blessed be He, will bring the evil inclination and slaughter it before the righteous and before the wicked” (לֶעָתִיד לָבוֹא הקב״ה מֵבִיא לְיֵצֶר הָרָע וְשׁוֹחֲטוֹ, בִּפְנֵי הַצַּדִּיקִים וּבִפְנֵי הָרְשָׁעִים) (Sukkah 52a), “to the righteous it appears like a high mountain” (צַדִּיקִים נִרְאֶה לָהֶם כְּהַר גָּבוֹהַּ), because they see only the purity within it (מִפְּנֵי שֶׁאֵינָם רוֹאִים אֶלָּא טָהֳרָה שֶׁבָּהּ), and they do not see the side of the Klipah within it (וְאֵינָם רוֹאִים צַד הַקְּלִיפָּה שֶׁבָּהּ), and they weep from the abundance of joy (וְהֵם בּוֹכִים מֵרֹב הַשִּׂמְחָה). “And to the wicked it appears like a hairbreadth” (וְרְשָׁעִים נִרְאֶה לָהֶם כְּחוּט הַשַּׂעֲרָה) (Sukkah 52a), because they see only the Klipah (מִפְּנֵי שֶׁאֵינָם רוֹאִים אֶלָּא קְלִיפָּה).

The explanation is (פֵּירוּשׁ), they see how the Klipah has diminished (רוֹאִים אֵיךְ נִתְמַעֲטָה הַקְּלִיפָּה), and they do not see the side of Kedushah within it as the righteous do (וְאֵינָם רוֹאִים צַד הַקְּדוּשָׁה שֶׁבָּהּ כְּמוֹ הַצַּדִּיקִים), rather only the side of the Klipah within it (אֶלָּא צַד הַקְּלִיפָּה שֶׁבָּהּ לְבַד), and therefore they see it as a hairbreadth (וְלָכֵן רוֹאִים אוֹתָהּ כְּחוּט הַשַּׂעֲרָה), because it has already been sweetened (מִפְּנֵי שֶׁכְּבָר נִמְתְּקָה), and therefore they weep over how they were unable to overcome it (וְלָכֵן בּוֹכִים אֵיךְ לֹא יָכְלוּ לִגְבֹּר עָלֶיהָ), for all the intentions that a person must intend and perform through his good deeds (כִּי כָּל הַכַּוָּנוֹת שֶׁצָּרִיךְ הָאָדָם לְכַוֵּן וְלַעֲשׂוֹת בְּמַעֲשָׂיו הַטּוֹבִים), are to subdue the Klipah (הוּא לְהַכְנִיעַ הַקְּלִיפָּה). And through this you will understand (וּבָזֶה תָּבִין), why King Shlomo, peace be upon him, took the daughter of Pharaoh as a wife (לָמָּה שְׁלֹמֹה הַמֶּלֶךְ ע״ה לָקַח אֶת בַּת פַּרְעֹה לוֹ לְאִשָּׁה), but his intention (אֲבָל כַּוָּנָתוֹ), was to subdue the difficult Klipah (הָיְתָה לָכֹף הַקְּלִיפָּה הַקָּשָׁה), for she is the daughter of a king (כִּי הִיא בַּת מֶלֶךְ), and because the time had not yet arrived (וּבִהְיוֹת כִּי עֲדַיִן לֹא הִגִּיעַ הַזְּמַן), he could not prevail over her (לֹא יָכוֹל עִמָּהּ), rather (אֶלָּא): “his wives turned away his heart” (נָשָׁיו הִטּוּ אֶת לְבָבוֹ) (I Kings 11:3). And because of this transgression (וּמִפְּנֵי הָעֲבֵרָה הַזֹּאת), in which he transgressed three prohibitions of the Torah (שֶׁעָבַר עַל שְׁלֹשָׁה לָאוִין שֶׁבַּתּוֹרָה), of “he shall not multiply horses for himself, he shall not multiply wives for himself, and he shall not greatly multiply silver and gold for himself” (דְּ'לֹא יַרְבֶּה לוֹ סוּסִים, לֹא יַרְבֶּה לוֹ נָשִׁים, וְלֹא יַרְבֶּה לוֹ כֶּסֶף וְזָהָב') (Deuteronomy 17:16–17), it was decreed upon him (נִגְזְרָה עָלָיו), to be driven from his kingdom for three years (לִטָּרֵד מִמַּלְכוּתוֹ ג׳ שָׁנִים), to beg at doorways (לְבַקֵּשׁ עַל הַפְּתָחִים), and he was in utter poverty (וְהָיָה בְּדַלֵּי דַלּוּת). And there he attained Na‘amah the Ammonitess (וְשָׁם הִשִּׂיג אֶת נַעֲמָה הָעַמּוֹנִית), and converted her (וְגִיְּרָהּ), and because converts are not accepted in the days of Shlomo (וּמִפְּנֵי שֶׁאֵין מְקַבְּלִין גֵּרִים בִּימֵי שְׁלֹמֹה) (Yevamot 24b), Na‘amah was accepted during the three years (נַעֲמָה נִתְקַבְּלָה בִּזְמַן הַג׳ שָׁנִים), when he was in utter poverty and affliction (שֶׁהָיָה בְּדַלֵּי דַלּוּת וּבַעֲנִיּוּת). And he did not return to his kingdom except through her merit (וְלֹא חָזַר לְמַלְכוּתוֹ אֶלָּא בִּזְכוּתָהּ), as is brought in the Aggadah (כְּדִאִיתָא בָּאַגָּדָה). Shlomo would travel every day to the firmament (שְׁלֹמֹה הָיָה שָׁט בְּכָל יוֹם לָרָקִיעַ), to hear secrets from the mouth of Aza and Azael (לִשְׁמֹעַ סוֹדוֹת מִפִּי עֲזָא וַעֲזָא״ל), and he had no fear or dread (וְלֹא הָיָה לוֹ פַּחַד וְאֵימָה), and all the hosts above would kneel and bow before the Holy One, blessed be He (וְכָל צְבָא מַעְלָה הָיוּ כּוֹרְעִים וּמִשְׁתַּחֲוִים לִפְנֵי הקב״ה), and they would praise Him (וְהָיוּ מְשַׁבְּחִים אוֹתוֹ), that He established such a king in Israel (שֶׁהֶעֱמִיד מֶלֶךְ כָּזֶה בְּיִשְׂרָאֵל), and they would fulfill all his desires (וְהָיוּ מְמַלְּאִים לוֹ כָּל רְצוֹנוֹ), as it is said (שֶׁנֶּאֱמַר): “And Shlomo sat upon the throne of Hashem as king” (וַיֵּשֶׁב שְׁלֹמֹה עַל כִּסֵּא ה׳ לְמֶלֶךְ) (I Chronicles 29:23), and he ruled over the upper beings and the lower beings (וְהָיָה מוֹלֵךְ עַל הָעֶלְיוֹנִים וְהַתַּחְתּוֹנִים). He decreed, and they brought stones and the needs of construction for the Beit HaMikdash (גָּזַר וְהֵבִיאוּ אֲבָנִים וְצָרְכֵי בִנְיָן לְבֵית הַמִּקְדָּשׁ), and when he sought the Shamir (וּכְשֶׁבִּקֵּשׁ הַשָּׁמִיר), he brought Ashmedai, king of the demons (הָיָה מֵבִיא אַשְׁמְדַּאי מַלְכָּא דְּשֵׁדִים), with chains of iron and a ring upon which the Explicit Name was engraved (בְּשַׁלְשְׁלָאוֹת שֶׁל בַּרְזֶל וְטַבַּעַת שֶׁעָלָיו שֶׁחָקוּק עָלָיו שֵׁם הַמְּפֹרָשׁ), and he remained held by him for many days (וְהָיָה תָּפוּס אֶצְלוֹ יָמִים רַבִּים), even after the building of the Beit HaMikdash (אֲפִלּוּ אַחַר בִּנְיַן בֵּית הַמִּקְדָּשׁ). And when the sin caused it (וּכְשֶׁגָּרְמָה הַחֵטְא), he requested that he release him and reveal one secret (בִּקֵּשׁ שֶׁיַּתִּיר אוֹתוֹ וִיגַלֶּה סוֹד אֶחָד), which is a very great and awesome matter (שֶׁהוּא עִנְיָן גָּדוֹל וְנוֹרָא מְאֹד), and he released him (וְהִתִּירוֹ), and asked from him that he give him his ring (וְשָׁאַל מִמֶּנּוּ שֶׁיִּתֵּן לוֹ טַבַּעְתּוֹ), upon which the Explicit Name was engraved (שֶׁהָיָה חָקוּק בּוֹ שֵׁם הַמְּפֹרָשׁ), and he trusted him (וְהוּא הֶאֱמִינוֹ), for it was a cause from Hashem (כִּי הָיְתָה סִבָּה מֵאֵת ה׳), to repay him according to his deed (לְשַׁלֵּם לוֹ כְּפָעֳלוֹ), because he transgressed three prohibitions (עַל שֶׁעָבַר ג׳ לָאוִין), that he should go three years into exile (שֶׁיֵּלֵךְ ג׳ שָׁנִים בְּגָלוּת). And when he took the ring (וּכְשֶׁלָּקַח הַטַּבַּעַת), he cast it into the sea (הִשְׁלִיכוֹ לַיָּם), and one fish came and swallowed it (וּבָא דָּג אֶחָד וּבָלַע אוֹתוֹ), then he cast him four hundred parasangs into the lands of the nations (אָז הִשְׁלִיכוֹ אַרְבַּע מֵאוֹת פַּרְסָאוֹת בְּאֶרֶץ הָעַמִּים), and drove him from his kingship (וְגֵרְשׁוֹ מֵעַל מַלְכוּתוֹ), and all his glory was lost (וְאָבַד כָּל תִּפְאַרְתּוֹ), for he cast him far away (כִּי הִשְׁלִיכוֹ לְמֶרְחָק), and he would beg at doorways (וְהָיָה שׁוֹאֵל עַל הַפְּתָחִים), and would say (וְאָמַר): “I am Shlomo, I was king in Yerushalayim” (אֲנִי שְׁלֹמֹה הָיִיתִי מֶלֶךְ בִּירוּשָׁלָיִם) (Ecclesiastes 1:12). And they would mock his words (וְהָיוּ מְשַׂחֲקִים מִדִּבּוּרוֹ), and would say (וְהָיוּ אוֹמְרִים), would such a king beg at doorways (מֶלֶךְ כָּזֶה יִשְׁאַל עַל הַפְּתָחִים). And he endured this suffering for three years (וְעָמַד בָּזֶה הַצַּעַר ג׳ שָׁנִים), because he transgressed three commandments of the Torah (עַל שֶׁעָבַר ג׳ מִצְוֹת הַתּוֹרָה), concerning “he shall not multiply wives for himself, and he shall not multiply horses for himself, and silver and gold he shall not greatly multiply for himself” (עַל לֹא יַרְבֶּה לוֹ נָשִׁים וְלֹא יַרְבֶּה לוֹ סוּסִים וְכֶסֶף וְזָהָב לֹא יַרְבֶּה לוֹ מְאֹד) (Deuteronomy 17:16–17), and he stumbled in all of them (וְנִכְשַׁל בְּכֻלָּם). And at the end of this period (וּבְסוֹף הַזְּמַן הַזֶּה), at the end of the three years (בְּסוֹף הַשָּׁלֹשׁ שָׁנִים), the Holy One, blessed be He, desired to have mercy upon him (רָצָה הקב״ה לְרַחֵם עָלָיו), for the sake of David His servant (לְמַעַן דָּוִד עַבְדּוֹ), and for the sake of the righteous Na‘amah daughter of the king of Ammon (וּלְמַעַן הַצַּדֶּקֶת נַעֲמָה בַּת מֶלֶךְ עַמּוֹן), from whom Mashiach ben David would emerge (שֶׁיָּצָא מִמֶּנָּה מָשִׁיחַ בֶּן דָּוִד), that he should join himself to her (שֶׁיִּתְחַבֵּר אֵלֶיהָ), and bring her with him to Eretz Yisrael (וִיבִיאֶנָּה עִמּוֹ לְאֶרֶץ יִשְׂרָאֵל). And the Holy One, blessed be He, brought him to the land of Ammon (וֶהֱבִיאוֹ הקב״ה לְאֶרֶץ עַמּוֹן), and he came to the royal city there early in the morning (וּבָא לְעִיר הַמְּלוּכָה שָׁמָּה מַשְׁכִּים), and he stood in the street of the city early in the morning (וְהָיָה עוֹמֵד בִּרְחוֹב הָעִיר מַשְׁכִּים). And the king’s steward, the chief of the butchers (וּמְלַצַּר הַמֶּלֶךְ שַׂר הַטַּבָּחִים), who prepared and cooked the king’s food (שֶׁעוֹשֶׂה וּמְבַשֵּׁל מַאֲכַל הַמֶּלֶךְ), came to take what he needed for his work (בָּא לָקַחַת מַה שֶּׁצָּרִיךְ לַעֲשׂוֹת לִמְלַאכְתּוֹ), and found Shlomo standing there (וּמָצָא שָׁם אֶת שְׁלֹמֹה עוֹמֵד שָׁם), and took him by forced labor (וְלָקַח אוֹתוֹ בְּאַנְגַּרְיָא), and he carried what he had taken (שֶׁהוֹלִיךְ מַה שֶּׁלָּקַח), and brought him to the kitchen (וְהוֹלִיכוֹ לְבֵית הַתַּבְשִׁיל), and saw what he was doing (וְרָאָה מַה שֶּׁהוּא עוֹשֶׂה). And Shlomo said (וְאָמַר שְׁלֹמֹה), that he should remain with him and serve him (שֶׁיַּעֲמֹד עִמּוֹ וִישָׁרְתֵיהוּ), and he desired nothing except food alone (וְאֵינוֹ רוֹצֶה אֶלָּא הַמַּאֲכָל בִּלְבַד), and he agreed (וְנִתְרַצָּה), and dwelt with him and served him and assisted him (וְיָשַׁב עִמּוֹ וִישָׁרְתֵיהוּ וִיעַזְרֵהוּ). After several days (אַחַר אֵיזֶה אֵיזֶה יָמִים), he said to him (אָמַר לוֹ), that he should cook foods for the king according to his custom (שֶׁיְבַשֵּׁל לַמֶּלֶךְ מַאֲכָלִים כְּמִנְהָגוֹ), for he was a great expert in these foods (כְּמוֹ שֶׁהוּא הָיָה אוּמָן גָּדוֹל בְּאֵלּוּ הַמַּאֲכָלִים), and the steward agreed to him (וְנִתְרַצָּה לוֹ הַמֶּלְצַר), and he prepared and cooked the king’s delicacies (וְהוּא עָשָׂה וּבִשֵּׁל מַעֲדַנֵּי הַמֶּלֶךְ). And when the king ate those delicacies which the steward brought him (וּכְשֶׁאָכַל הַמֶּלֶךְ אוֹתָם הַמַּטְעַמִּים שֶׁהֱבִיאָם הַמֶּלְצַר), and tasted those dishes (וְטָעַם אוֹתָם הַתַּבְשִׁילִין), he said to the steward and asked him (אָמַר לַמֶּלְצַר וְשָׁאַל אוֹתוֹ), who cooked these foods (מִי בִּשֵּׁל אֵלּוּ הַמַּאֲכָלִים), for until now you have never brought me their equal (שֶׁעַד עַתָּה לֹא הֵבֵאתָ לִי כָּהֵם), and he related to him the entire occurrence (וְסִפֵּר לוֹ כָּל הַמְּאוֹרָע), that this man had prepared them (שֶׁאוֹתוֹ הָאָדָם בִּשְּׁלָם). And he commanded his servants to summon him (וְצִוָּה לַעֲבָדָיו שֶׁיִּקְרְאוּ אוֹתוֹ), and he came before the king (וּבָא לִפְנֵי הַמֶּלֶךְ), and he said to him (וְאָמַר לוֹ), if you wish to be my steward (אִם רוֹצֶה אַתָּה לִהְיוֹת לִי מֶלְצַר), and he said yes (וְאָמַר הֵן), and he sent the steward away from before him (וְשָׁלַח אֶת הַמֶּלְצַר מִלְּפָנָיו), and placed him in his position (וְשָׂם אוֹתוֹ בִּמְקוֹמוֹ), and he served him and cooked all his foods for him (וְשִׁמֵּשׁ לוֹ וּבִשֵּׁל לוֹ כָּל מַאֲכָלָיו). And it came to pass after these things (וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה), that the daughter of the king of Ammon saw him (רָאֲתָה אוֹתוֹ בַּת מֶלֶךְ עַמּוֹן), whose name was Na‘amah (שְׁמָהּ נַעֲמָה), and she said to her mother (וְאָמְרָה לְאִמָּהּ), that she desired to take this steward as a husband (שֶׁרְצוֹנָהּ לָקַחַת אֶת הָאִישׁ הַזֶּה הַמֶּלְצַר לְבַעַל). And her mother rebuked her (וְאִמָּהּ גָּעֲרָה בָּהּ), and said to her (וְאָמְרָה לָהּ), there are in your father's kingdom many ministers and honored men (יֵשׁ בְּמַלְכוּת אָבִיךְ שָׂרִים רַבִּים וְנִכְבָּדִים), from whom you may take whichever is good in your eyes (שֶׁתִּקְּחִי אֶחָד מֵהֶם הַטּוֹב בְּעֵינַיִךְ), and she said (וְאָמְרָה), I desire none but this steward (אֵינֶנִּי רוֹצָה אֶלָּא זֶה הַמֶּלְצַר). And she pressed her greatly (וְהִפְצִירָה בָּהּ הַרְבֵּה), but it did not help (וְלֹא הוֹעִיל), for she said (שֶׁאָמְרָה), in any event I desire no other man but this one (עַל כָּל פָּנִים אֵין רְצוֹנִי בְּאִישׁ אַחֵר אֶלָּא זֶה), until her mother was compelled (עַד שֶׁהֻכְרְחָה אִמָּהּ), to reveal the matter to her husband the king (לְגַלּוֹת הָעִנְיָן לְבַעְלָהּ לְהִמָּלֵךְ), that the desire of his daughter was (שֶׁרְצוֹן בִּתּוֹ הִיא), to take the steward as a husband (לִקַּח אֶת הַמֶּלְצַר לְאִישׁ). And when he heard this matter (וּכְשֶׁשָּׁמַע זֶה הַדָּבָר), it angered him exceedingly (חָרָה לוֹ זֶה עַד מְאֹד), and he wished to kill both of them (וְרָצָה לַהֲרֹג אֶת שְׁנֵיהֶם), but such was not the will of the Holy One, blessed be He (אֲבָל לֹא הָיָה רְצוֹנוֹ שֶׁל הקב״ה), and a miracle occurred for them (וְנַעֲשָׂה לָהֶם נֵס), that the king's compassion was aroused toward them (שֶׁנִּכְמְרוּ רַחֲמֵי הַמֶּלֶךְ עֲלֵיהֶם), and he did not wish to shed innocent blood (וְלֹא רָצָה לִשְׁפֹּךְ דָּם נָקִי). And he called one of his servants (וְקָרָא לְאֶחָד מֵעֲבָדָיו), and commanded him (וְצִוָּהוּ), that he should lead them to a desolate wilderness (שֶׁיּוֹלִיךְ אוֹתָם לְמִדְבָּר שְׁמָם), and there they would die by themselves (וְשָׁם יָמוּתוּ מֵאֲלֵיהֶם). And the servant did as the king commanded him (וְהַסָּרִיס עָשָׂה כַּאֲשֶׁר צִוָּהוּ הַמֶּלֶךְ), and left them in the wilderness (וְהִנִּיחָם בַּמִּדְבָּר), and went on his way back to the king (וְהָלַךְ לְדַרְכּוֹ אֶל הַמֶּלֶךְ), to serve him as before (לְשָׁרְתוֹ כְּבָרִאשׁוֹנָה). And they went from there to find food to sustain their lives (וְהֵם הָלְכוּ מִשָּׁם לִמְצֹא אוֹכֶל לְהַחֲיוֹת אֶת נַפְשָׁם), and they came to a certain city that was on the seashore (וּבָאוּ לְעִיר אַחַת שֶׁהָיְתָה עַל שְׂפַת הַיָּם), and he went to seek food for their lives (וְהוּא הָלַךְ לְבַקֵּשׁ אוֹכֶל לְנַפְשָׁם), and found people selling fish (וּמָצָא מוֹכְרִים דָּגִים), and bought one of them (וְקָנָה אֶחָד מֵהֶם), and brought that fish to his wife to cook it (וְהֵבִיא אֶת הַדָּג הַזֶּה לְאִשְׁתּוֹ שֶׁתְּבַשֵּׁל אוֹתוֹ). And when she opened that fish (וּכְשֶׁפָּתְחָה אוֹתוֹ הַדָּג), she found the ring within it (מָצְאָה הַטַּבַּעַת בְּתוֹכוֹ), upon which the Explicit Name was engraved (שֶׁחָקוּק עָלֶיהָ שֵׁם הַמְּפֹרָשׁ), and she gave that ring to her husband (וְנָתְנָה אֶת הַטַּבַּעַת הַזֶּה לְבַעְלָהּ). And immediately he recognized that ring (וְתֵכֶף הִכִּיר אֶת הַטַּבַּעַת הַזֶּה), and placed it upon his finger (וְשָׂם אוֹתוֹ בְּאֶצְבָּעוֹ), and immediately his spirit returned to him and his mind was restored (וְתֵכֶף שָׁב רוּחוֹ אֵלָיו וְדַעְתּוֹ נִתְיַשְּׁבָה עָלָיו), and he went up to Yerushalayim (וְעָלָה לִירוּשָׁלַיִם), and drove out Ashmedai (וְגֵרַשׁ אֶת אַשְׁמְדַּאי), and sat upon the throne of his kingdom (וְיָשַׁב עַל כִּסֵּא מַלְכוּתוֹ), and placed the royal crown upon his head (וְשָׂם כֶּתֶר מַלְכוּת בְּרֹאשׁוֹ). And afterward he sent to summon her father, who was king of the children of Ammon (וְאַחַר כָּךְ שָׁלַח לִקְרֹא לְאָבִיהָ שֶׁהוּא מֶלֶךְ בְּנֵי עַמּוֹן), and said to him (וְאָמַר לוֹ), why did you kill two souls without authorization (לָמָּה הָרַגְתָּ שְׁנֵי נְפָשׁוֹת בְּלִי רְשׁוּת). And he became afraid and said (וּפָחַד וְאָמַר), Heaven forbid (חַס וְשָׁלוֹם), I did not kill them (לֹא הֲרַגְתִּים), rather I drove them into a desolate wilderness (אֶלָּא גֵרַשְׁתִּים לְמִדְבָּר שְׁמָם), and I do not know what became of them (וְלֹא יָדַעְתִּי מַה נַּעֲשָׂה בָּהֶם).

King Shlomo, peace be upon him, said (אָמַר שְׁלֹמֹה הַמֶּלֶךְ ע״ה), and if you were to see them, would you be able to recognize them (וְאִם תִּרְאֶה אוֹתָם יוּכַל אַתָּה לְהַכִּיר אוֹתָם), know (דַּע), that I am the steward (שֶׁאֲנִי הַמֶּלְצַר), and your daughter is my wife (וּבִתְּךָ אִשְׁתִּי). And he sent to summon her (וְשָׁלַח לְקָרְאָתָהּ), and she came and kissed his hands (וּבָאָה וְנָשְׁקָה יָדָיו), and he rejoiced with great joy (וְהוּא שָׂמַח שִׂמְחָה גְּדוֹלָה), and went to his land (וְהָלַךְ לוֹ אֶל אַרְצוֹ). (Midrash HaNiskach, cited in Otzar HaMidrashim, Eisenstein, Part II, p. 530) And after this incident (וְאַחַר זֶה הַמַּעֲשֶׂה), he no longer considered in his thoughts to roam through the face of the firmament of heaven as before (לֹא לָקַח בְּמַחֲשַׁבְתּוֹ עוֹד לְשׁוֹטֵט עוֹד אֶל פְּנֵי רְקִיעַ הַשָּׁמַיִם כְּבָרִאשׁוֹנָה), and fear and dread fell upon him (וְנָפַל עָלָיו פַּחַד וְאֵימָה), until he was afraid even upon his bed at night (עַד שֶׁהָיָה מִתְיָרֵא אֲפִלּוּ עַל מִטָּתוֹ בַּלַּיְלָה), as it is said (שֶׁנֶּאֱמַר): “Behold, the bed of Shlomo, sixty mighty men surround it, from the mighty men of Israel” (הִנֵּה מִטָּתוֹ שֶׁלִּשְׁלֹמֹה שִׁשִּׁים גִּבּוֹרִים סָבִיב לָהּ מִגִּבּוֹרֵי יִשְׂרָאֵל) (Song of Songs 3:7). And he no longer ruled over the upper beings as before (וְלֹא מָלַךְ עַל הָעֶלְיוֹנִים כְּבָרִאשׁוֹנָה), and the moon was blemished (וְנִפְגְּמָה הַלְּבָנָה), until a spirit is poured from on high to comfort us through Mashiach ben David (עַד יֵעָרֶה רוּחַ מִמָּרוֹם לְנַחֲמֵנוּ עַל יְדֵי מָשִׁיחַ בֶּן דָּוִד), to raise her in her renewal to her original place (לְהַעֲלוֹת אוֹתָהּ בְּחִדּוּשָׁהּ אֶל מְקוֹמָהּ הָרִאשׁוֹן), as it is said (שֶׁנֶּאֱמַר): “I will go and return to my first husband, for then it was better for me than now” (אֵלְכָה וְאָשׁוּבָה אֶל אִישִׁי הָרִאשׁוֹן כִּי טוֹב לִי אָז מֵעַתָּה) (Hosea 2:9). And then she rises with him and does not descend (וְאָז הִיא עוֹלָה עִמּוֹ וְאֵינָהּ יוֹרֶדֶת). And this is what was said concerning Shlomo, peace be upon him (וְזֶהוּ שֶׁנֶּאֱמַר עַל שְׁלֹמֹה ע״ה): “When he acts perversely, I will chasten him with the rod of men and with the plagues of the sons of man” (אֲשֶׁר בְּהַעֲוֹתוֹ וְהוֹכַחְתִּיו בְּשֵׁבֶט אֲנָשִׁים וּבְנִגְעֵי בְּנֵי אָדָם) (II Samuel 7:14). “With the rod of men” (בְּשֵׁבֶט אֲנָשִׁים), this is what is said (זֶהוּ שֶׁנֶּאֱמַר): “And Elohim raised up against him [Shlomo] an adversary, Rezon the son of Elyada” (וַיָּקֶם אֱלֹהִים לוֹ שָׂטָן אֶת רְזוֹן בֶּן אֶלְיָדָע) (I Kings 11:23). “And with the plagues of the sons of man” (וּבְנִגְעֵי בְּנֵי אָדָם), this is his being cast down by Ashmedai, king of the demons (זֶהוּ הַשְׁלָכָתוֹ עַל יְדֵי אַשְׁמְדַּאי מַלְכָּא דְּשֵׁדִים). And this is the dispute of Rav and Shmuel (וְזֶהוּ מַחֲלוֹקֶת רַב וּשְׁמוּאֵל), one said (חַד אָמַר), king and commoner and king (מֶלֶךְ וְהֶדְיוֹט וּמֶלֶךְ), for in any case he returned to his kingship after three years (שֶׁהָיָה חוֹזֵר עַל כָּל פָּנִים לְמַלְכוּתוֹ אַחַר ג׳ שָׁנִים), and one said (וְחַד אָמַר), king and commoner and he did not return to the kingship of the upper beings (מֶלֶךְ וְהֶדְיוֹט וְלֹא שָׁב לְמַלְכוּת הָעֶלְיוֹנִים) (Sanhedrin 20b). As it was said at first (כְּמוֹ שֶׁנֶּאֱמַר בָּרִאשׁוֹנָה): “And Shlomo sat upon the throne of Hashem as king” (וַיֵּשֶׁב שְׁלֹמֹה עַל כִּסֵּא ה׳ לְמֶלֶךְ) (I Chronicles 29:23), that throne of Hashem was not his in the end (אוֹתוֹ כִּסֵּא ה׳ לֹא הָיָה לוֹ בָּאַחֲרוֹנָה), and he did not return to it (וְלֹא חָזַר אֵלָיו). And one Master said one thing and one Master said another thing and they do not disagree (וּמַר אָמַר חֲדָא וּמַר אָמַר חֲדָא וְלֹא פְּלִיגֵי), for one holds and speaks concerning the kingship of those below, to which he returned (כִּי חַד סָבַר וּמְדַבֵּר עַל מַלְכוּת הַתַּחְתּוֹנִים שֶׁחָזַר אֵלֶיהָ), and one speaks concerning the kingship of the upper beings, to which he did not return again (וְחַד אוֹמֵר בְּמַלְכוּת הָעֶלְיוֹנִים שֶׁלֹּא חָזַר עוֹד אֵלֶיהָ), and he does not mention the kingship of those below (וְאֵינוֹ מַזְכִּיר מַלְכוּת הַתַּחְתּוֹנִים), for in this he also agrees that he returned to it (כִּי בָּזֶה גַּם כֵּן הוּא מוֹדֶה שֶׁחָזַר אֵלֶיהָ). For is it not said in Melakhim [Kings] (וַהֲלֹא נֶאֱמַר בִּמְלָכִים): “And the days that Shlomo reigned over all Israel were forty years” (וְהַיָּמִים אֲשֶׁר מָלַךְ... עַל כָּל יִשְׂרָאֵל אַרְבָּעִים שָׁנָה) (I Kings 11:42), “and Shlomo lay with his fathers” (וַיִּשְׁכַּב שְׁלֹמֹה עִם אֲבֹתָיו) (I Kings 11:43). Rather, the matter is clear as we have said (אֶלָּא מְחוֹוַרְתָּא כְּדַאֲמָרָן). And afterward he was reincarnated in Yirmiyahu (וְאַחַר כָּךְ נִתְגַּלְגֵּל בְּיִרְמְיָהוּ), when the moon was in its blemished state (כְּשֶׁסִּיהֲרָא בִּפְגִימוּתָהּ), and therefore he said (וְלָכֵן אָמַר): “I am the man who has seen affliction by the rod of His wrath” (אֲנִי הַגֶּבֶר רָאָה עֳנִי בְּשֵׁבֶט עֶבְרָתוֹ) (Lamentations 3:1). And no one has greater anguish (וְאֵין לוֹ לְמִי שֶׁהוּא כָּל כָּךְ צָרָה), than a person who saw it in its perfection (כְּמוֹ לְאָדָם שֶׁרּוֹאֶה אוֹתָהּ בִּשְׁלֵמוּתָהּ), therefore he said (לָכֵן אָמַר): “I am the man” (אֲנִי הַגֶּבֶר), I am able to say (יָכוֹל אֲנִי לוֹמַר), what and who caused “the rod of His wrath” (מַה וּמִי גָרַם אֶת 'שֵׁבֶט עֶבְרָתוֹ'), and not another person (וְלֹא אָדָם אַחֵר).

For Nevuchadnezzar came from Shlomo (מִפְּנֵי שֶׁנְּבוּכַדְנֶצַּר מִשְּׁלֹמֹה קָאָתֵי), from that kingdom which came after he converted her (מִמַּלְכוּתִי שֶׁבָּא אַחֲרֵי שֶׁגִּיְּרָהּ), except that her heart was not upright with her (אֶלָּא שֶׁלִּבָּהּ לֹא נָכוֹן עִמָּהּ), and in the end she revealed her disgrace and returned to her former ways (וּלְבַסּוֹף גִּלְּתָה נַבְלוּתָהּ וְחָזְרָה לְסוּרָהּ), therefore her children became distant from salvation (לָכֵן רָחֲקוּ בָנֶיהָ מִיֶּשַׁע). If so (אִם כֵּן), it was not for nothing that Daniel sought to give him good counsel (לֹא עַל חִנָּם בִּקֵּשׁ דָּנִיֵּאל לְהַשִּׂיאוֹ עֵצָה טוֹבָה), when he said (בְּאָמְרוֹ): “Let my counsel be acceptable to you, O king, and redeem your sins with charity” (מַלְכָּא יִשְׁפַּר עֲלָךְ וַחֲטָאָךְ בְּצִדְקָה פְּרֻק) (Daniel 4:24), and he was punished for this (וְנֶעֱנַשׁ עַל זֶה), because in the end her offspring were like her (כִּי סוֹף סוֹף וְלָדָהּ כְּמוֹתָהּ). And concerning this he called him (וְעַל דָּא קָרָא): “king of kings” (וּמֶלֶךְ מַלְכַיָּא) (Daniel 2:37), and even though in Masekhet Shevuot (וְאַף עַל פִּי שֶׁבְּמַסֶּכֶת שְׁבוּעוֹת) (daf 35b) they expounded it concerning Above (דְּרָשׁוּהוּ כְּלַפֵּי מַעְלָה), nevertheless Scripture does not depart from its plain meaning (מִכָּל מָקוֹם אֵין מִקְרָא יוֹצֵא מִידֵי פְּשׁוּטוֹ), for Shlomo sat upon the throne of Hashem (שֶׁכֵּן שְׁלֹמֹה יָשַׁב עַל כִּסֵּא ה׳), and a remnant of his greatness (וְנוֹבְלוֹת מִגְּדֻלָּתוֹ), was given to Nevuchadnezzar temporarily (נִתְּנָה לוֹ לְפִי שָׁעָה לִנְבוּכַדְנֶצַּר), as reward for a proper statement and four steps (בִּשְׂכַר שִׂיחָה נָאָה וְאַרְבַּע פְּסִיעוֹת), “when he was the scribe of Merodakh Baladan” (כַּד הֲוָה סָפְרֵיהּ דְּמְרוֹדַךְ בַּלְאֲדָן) (Sanhedrin 96a). And the Holy One, blessed be He, is not described merely as “king of kings” (וְלֹא יְתֹאַר הקב״ה בְּ'מֶלֶךְ מַלְכַיָּא' בִּלְבַד), rather as King of the kings of kings (אֶלָּא מֶלֶךְ מַלְכֵי הַמְּלָכִים), and we have explained this (וּבֵאַרְנוּהוּ), and we do not find any of the great kings (וְלֹא מָצִינוּ לְאֶחָד מִגְּדוֹלֵי הַמְּלָכִים), who was called by the prophets “king of kings” except him (שֶׁנִּקְרָא בְּפִי הַנְּבִיאִים מֶלֶךְ מַלְכַיָּא זוּלָתוֹ). For behold (כִּי הִנֵּה), Sancheriv was called by Hoshea “king of princes” (סַנְחֵרִיב, קְרָאוֹ הוֹשֵׁעַ מֶלֶךְ שָׂרִים), but not king of kings (אֲבָל לֹא מֶלֶךְ מְלָכִים). But concerning Nevuchadnezzar (אֲבָל נְבוּכַדְנֶצַּר), Yirmiyahu prophesied (נִתְנַבָּא עָלָיו יִרְמְיָהוּ), that he was made king from Heaven over all the nations and kingdoms (שֶׁהִמְלִיכוּהוּ מִן הַשָּׁמַיִם עַל כָּל הַגּוֹיִם וְעַל הַמַּמְלָכוֹת), many nations and mighty kings (גּוֹיִם רַבִּים וּמְלָכִים עֲצוּמִים), and it is written (וּכְתִיב): “and also the beasts of the field I have given him to serve him” (וְגַם אֶת חַיַּת הַשָּׂדֶה נָתַתִּי לוֹ לְעָבְדוֹ) (Jeremiah 27:6). And through this increase (וּמֵהָרִבּוּי הַזֶּה), there were diminished “seven periods” (נִתְמַעֲטוּ 'שִׁבְעָה עִדָּנִין') (Daniel 4:13), through these two expressions of increase (בִּשְׁנֵי רִבּוּיִּין הַלָּלוּ), for they came to exclude from the boundary of the “giving” (כִּי בָּאוּ לְמַעֵט בְּגִדְרֵי הַ'נְּתִינָה'), that it was not to serve him all those years (שֶׁלֹּא הָיְתָה לְעָבְדוֹ כָּל אוֹתָן הַשָּׁנִים), and Scripture included within the giving even those years (וְרִבָּה בַּנְּתִינָה אֲפִלּוּ אוֹתָן הַשָּׁנִים), to protect him from harmful forces and death (לְשָׁמְרוֹ מִן הַנַּזָּקִין וְהַמִּיתָה), for he appeared to every species as its own kind (שֶׁנִּדְמָה לְכָל מִין שֶׁהוּא מִינוֹ) (Tanchuma, Va’era 9), and through this he was protected so that they did not harm him (וְנִשְׁמַר מִזֶּה שֶׁלֹּא הִזִּיקוּהוּ), until his royal honor and majesty and splendor returned (עַד שֶׁחָזַר לִיקַר מַלְכוּתוֹ וַהֲדָרוֹ וְזִיווֹ).

No king among the nations resembled him in greatness (כָּל מֶלֶךְ בָּאֻמּוֹת לֹא דָּמָה אֵלָיו בְּגָדְלוֹ), however (אָמְנָם), from what belonged to Shlomo (מִשֶּׁלּוֹ), the Holy One, blessed be He, gave to Nevuchadnezzar (נָתַן לוֹ הקב״ה לִנְבוּכַדְנֶצַּר), the gold of Yerushalayim (זְהָבָהּ שֶׁל יְרוּשָׁלַיִם), much of which had been given by his grandmother (שֶׁהַרְבֵּה מִמֶּנּוּ נָתְנָה אִמּוֹ סָבְתָא), to King Shlomo (לְמֶלֶךְ שְׁלֹמֹה). And because of the sin of Shlomo (וְלֹא נִמְסַר בַּעֲוֹנוֹ שֶׁל שְׁלֹמֹה), it was delivered only into his hand (אֶלָּא בְּיָדוֹ), and his Mazal perceived it (וּמַזָּלֵיהּ חָזֵי), causing him to have great compassion upon Yirmiyahu (לָחוּס הַרְבֵּה עַל יִרְמְיָהוּ), as is explained explicitly in Scripture (כִּדְמְפוֹרָשׁ בַּכָּתוּב), that the chief executioner commanded concerning him (שֶׁצִּוָּה עָלָיו רַב טַבָּחִים): “Take him and set your eyes upon him” (קָחֵהוּ וְעֵינֶיךָ שִׂים עָלָיו) (Jeremiah 39:12).

Behold, David sought to weaken its power and not to destroy it (הִנֵּה בִּקֵּשׁ דָּוִד לְהַחֲלִישׁ כֹּחוֹ לֹא לְהַאֲבִידוֹ), for through it the iniquity of Ya‘akov will be atoned for (כִּי בוֹ יְכֻפַּר עֲוֹן יַעֲקֹב) (Isaiah 27:9), which is the external lion (שֶׁהוּא הָאַרְיֵה הַחִיצוֹנִי), whom King David, peace be upon him, struck (שֶׁהִכָּה דָּוִד הַמֶּלֶךְ ע״ה), as it is said (שֶׁנֶּאֱמַר): “Both the lion and the bear your servant struck” (גַּם אֶת הָאֲרִי גַּם הַדֹּב הִכָּה עַבְדֶּךָ) (I Samuel 17:36). And according to his greatness was his downfall (וּלְפִי גְּדֻלָּתוֹ מַפַּלְתּוֹ), for at first he was struck and did not die (כִּי בַּתְּחִלָּה הֻכָּה וְלֹא מֵת), and in the end (וּבְסוֹפוֹ): “And I will cut off from Bavel name and remnant and offspring and descendant” (וְהִכְרַתִּי לְבָבֶל שֵׁם וּשְׁאָר וְנִין וָנֶכֶד) (Isaiah 14:22). And from the fact that the lion was struck and did not die (וּמִמַּה שֶּׁהֻכָּה הָאַרְיֵה וְלֹא מֵת), a proof and evidence may be taken (יוּקַּח מוֹפֵת וּרְאָיָה), it is wondrous in our eyes (הִיא נִפְלָאת בְּעֵינֵינוּ), concerning the rebuke of Yirmiyahu who said (לְמוּסַר יִרְמְיָהוּ שֶׁאָמַר): “For even if you had struck all the army of the Kasdim that fight against you, and there remained among them wounded men” (כִּי אִם הִכִּיתֶם כָּל חֵיל כַּשְׂדִּים הַנִּלְחָמִים אִתְּכֶם וְנִשְׁאֲרוּ בָם אֲנָשִׁים מְדֻקָּרִים) (Jeremiah 37:10), specifically through the power of the striking (דַּוְקָא מִכֹּחַ הַהַכָּאָה), “each man would rise from his tent and burn this city with fire” (אִישׁ בְּאָהֳלוֹ יָקוּמוּ וְשָׂרְפוּ אֶת הָעִיר הַזֹּאת בָּאֵשׁ) (Jeremiah 37:10). And in the end (וּלְבַסּוֹף), the prophecy of Yeshayahu was fulfilled in her (נִתְקַיְּמָה בָּהּ נְבוּאַת יְשַׁעְיָהוּ), that she was overturned (שֶׁנֶּהֶפְכָה), “like the overthrow of Sedom and Amorah” (כְּמַהְפֵּכַת סְדוֹם וַעֲמֹרָה) (Isaiah 13:19).

It emerges from our discussion (יָצָא לָנוּ מִנִּדּוֹן דִּידָן), that King Shlomo was obligated to undergo exile (כִּי שְׁלֹמֹה הַמֶּלֶךְ הָיָה חַיָּיב גָּלוּת), in order to gather Na‘amah the Ammonitess (כְּדֵי לֶאֱסֹף אֶת נַעֲמָה הָעַמּוֹנִית), not during his prosperity (לֹא בִּשְׁלֵוָתוֹ), just as Naomi the wife of Elimelekh gathered Ruth the Moabitess to herself (כְּמוֹ שֶׁנָּעֳמִי אֵשֶׁת אֱלִימֶלֶךְ אָסְפָה אֵלֶיהָ אֶת רוּת הַמּוֹאֲבִיָּה), in the time of her poverty and bitterness (בִּשְׁעַת עָנְיָהּ וּמְרוּדֶיהָ). And then it is written (וְאָז כְּתִיב): “And Ruth cleaved to her” (וְרוּת דָּבְקָה בָּהּ) (Ruth 1:14), specifically (דַּוְקָא), not in her prosperity (לֹא בִּשְׁלֵוָתָהּ), for (כִּי): “Shaddai has dealt very bitterly with me” (הֵמַר שַׁדַּי לִי מְאֹד) (Ruth 1:20). And likewise (וְכֵן), from the thousand women whom Shlomo converted (מֵאֶלֶף נָשִׁים שֶׁגִּיֵּר שְׁלֹמֹה), not one of them was accepted to establish from her the kingdom of Israel (לֹא נִתְקַבְּלָה מִכֻּלָּן לְהַעֲמִיד מִמֶּנָּה מַמְלֶכֶת יִשְׂרָאֵל), except Na‘amah the Ammonitess (אֶלָּא נַעֲמָה הָעַמּוֹנִית), who married him when he was in utter poverty (שֶׁנִּשֵּׂאת לוֹ כְּשֶׁהָיָה בְּדַלֵּי דַלּוּת), to fulfill what our Sages of blessed memory said in Masekhet Yevamot (לְקַיֵּם מַה שֶּׁאָמְרוּ חֲזַ״ל בְּמַסֶּכֶת יְבָמוֹת), on the verse (עַל פָּסוּק): “Whoever joins himself to you in your poverty, he shall fall upon you” (מִי גָר אִתָּךְ בְּעָנְיֵךְ הוּא דְּעָלַיִךְ יִפּוֹל) (Isaiah 54:15; Yevamot 24b). And just as Naomi went into exile to gather Ruth (וּכְשֵׁם שֶׁגָּלְתָה נָעֳמִי לֶאֱסֹף אֶת רוּת), so too Shlomo went into exile to gather Na‘amah (כָּךְ גָּלָה שְׁלֹמֹה לֶאֱסֹף אֶת נַעֲמָה), she who is the Supernal Pleasantness of Hashem (הִיא נֹעַם ה׳ עִלָּאָה), which is there at Rechovot HaNahar (אֲשֶׁר שָׁם רְחוֹבוֹת הַנָּהָר), as I shall explain (כַּאֲשֶׁר אֲבָאֵר). Therefore his son was called Rechavam (לְפִיכָךְ נִקְרָא בְּנוֹ רְחַבְעָם), for the Holy One, blessed be He, sought to make him Mashiach (כִּי בִּקֵּשׁ הקב״ה לַעֲשׂוֹתוֹ מָשִׁיחַ), and Yaravam would be his second (וְיָרָבְעָם יִהְיֶה לוֹ לְמִשְׁנֶה), corresponding to him above (שֶׁכְּנֶגְדּוֹ בַּמָּרוֹם), David HaElyon [the Supernal David] and the prince of the world, Metatron (דָּוִד עִלָּאָה וְשַׂר הָעוֹלָם מֶטַטְרוֹ״ן), only the throne of Beri’ah would be greater than him (רַק הַכִּסֵּא דִּבְרִיאָה יִגְדַּל מִמֶּנּוּ), for the Master said (דְּאָמַר מַר): “There is no sitting in the Courtyard” (אֵין יְשִׁיבָה בָּעֲזָרָה) (Sanhedrin 101b), of Beri’ah (דִּבְרִיאָה), where the Yerushalayim above is (אֲשֶׁר שָׁם יְרוּשָׁלַיִם שֶׁל מַעְלָה), except for the kings of the House of David alone (אֶלָּא לְמַלְכֵי בֵּית דָּוִד בִּלְבַד). And it was fitting that Hashem should broaden the heart of Rechavam (וְרָאוּי הָיָה שֶׁיַּרְחִיב ה׳ לִבּוֹ שֶׁל רְחַבְעָם), for the sake of the holy people (בִּשְׁבִיל עַם הַקֹּדֶשׁ), that he would be one who smells and judges (שֶׁיִּהְיֶה מוֹרַח וְדָאִין) (Sanhedrin 93b), and “his delight shall be in the fear of Hashem” (וַהֲרִיחוֹ בְּיִרְאַת ה׳) (Isaiah 11:3), had we merited it (אִלְמָלֵא זָכִינוּ). And when David foresaw him through Ruach HaKodesh (וּכְשֶׁצָּפָה בוֹ דָּוִד בְּרוּחַ הַקֹּדֶשׁ), he said concerning him and concerning himself (אָמַר עָלָיו וְעַל עַצְמוֹ): “Many things have You done, Hashem my God, Your wonders and Your thoughts toward us” (רַבּוֹת עָשִׂיתָ אַתָּה ה׳ אֱלֹהַי, נִפְלְאוֹתֶיךָ וּמַחְשְׁבוֹתֶיךָ אֵלֵינוּ) (Psalms 40:6), for He prohibited Ammon and Moav and permitted their daughters (שֶׁאָסַר עַמּוֹן וּמוֹאָב וְהִתִּיר בְּנוֹתֵיהֶן). And on that very day his mother was born (וּבוֹ בַּיּוֹם נוֹלְדָה אִמּוֹ שֶׁל רְחַבְעָם), and that cradle was revealed to David through Ruach HaKodesh (וְאוֹתָהּ עֲרִיסָה נִגְלְתָה לְדָוִד בְּרוּחַ הַקֹּדֶשׁ) (Yevamot 77a), [Rechavam was born one year before Shlomo became king, therefore Rechavam sat in the lap of David] ([רְחַבְעָם נוֹלַד שָׁנָה לִפְנֵי שֶׁשְּׁלֹמֹה מָלַךְ, וְלָכֵן רְחַבְעָם יוֹשֵׁב בְּחֵיקוֹ שֶׁל דָּוִד]). And he sang a song concerning her (וְאָמַר שִׁירָה עָלֶיהָ), and she merited more than Ruth (וְזָכְתָה יוֹתֵר מֵרוּת), who is called merely the mother of the king (שֶׁנִּקְרֵאת אֵם הַמֶּלֶךְ סְתָם), as it is found in the chapter "He Who Sells the Ship" [ha-Mocher et ha-Sfinah] (כְּדִאִיתָא בְּפֶרֶק הַמּוֹכֵר אֶת הַסְּפִינָה), on the verse (עַל פָּסוּק): “And he set a throne for the king’s mother” (וַיָּשֶׂם כִּסֵּא לְאֵם הַמֶּלֶךְ) (I Kings 2:19) (Bava Batra 73a- 91b). And Na‘amah is the mother of the Mashiach according to our Sages of blessed memory (וְנַעֲמָה הִיא אֵם הַמָּשִׁיחַ לְדַעַת חֲזַ״ל), and her name testifies to the Pleasantness of Hashem our God (וּשְׁמָהּ יָעִיד עַל נֹעַם ה׳ אֱלֹהֵינוּ), just as Ruth was called by that name because (כְּשֵׁם שֶׁנִּקְרֵאת רוּת עַל שֵׁם), “David would emerge from her, who saturated the Holy One, blessed be He, with songs and praises” (שֶׁיֵּצֵא מִמֶּנָּה דָּוִד שֶׁרִוָּהוּ לְהקב״ה בְּשִׁירוֹת וְתִשְׁבָּחוֹת) (Berakhot 7b).

And when he wished to rectify all of Israel in the days of our master and teacher, the Holy of Holies, the Ari, of blessed memory (וּכְשֶׁרָצָה לְתַקֵּן כָּל יִשְׂרָאֵל בִּימֵי מוֹרֵנוּ וְרַבֵּנוּ קֹדֶשׁ קָדָשִׁים הָאֲרִ״י זללה״ה), after Yirmiyahu had gone into the exile of the Shekhinah in every place (אַחַר שֶׁהָלַךְ יִרְמְיָהוּ בְּגָלוּת שְׁכִינָה בְּכָל מָקוֹם), and renews lamentations every day over Yerushalayim, the holy city (וּמְחַדֵּשׁ קִינוֹת בְּכָל יוֹם עַל יְרוּשָׁלַיִם עִיר הַקֹּדֶשׁ), and over Kudsha Berikh Hu and Shekhinteh (וְעַל קב״ה וּשְׁכִינְתֵּיהּ), he came in one of his disciples (בָּא בְּאֶחָד מִתַּלְמִידָיו), and his name was our master and teacher, Rabbi Avraham HaLevi, of blessed memory (וּשְׁמוֹ מוֹרֵנוּ וְרַבֵּנוּ הָרַב רַבִּי אַבְרָהָם הַלֵּוִי זלה״ה), who was a holy and pious man and separated from worldly matters (שֶׁהָיָה חָסִיד קָדוֹשׁ וּפָרוּשׁ), all the days he dwelt in the soil of the holy city (כָּל יְמֵי הֱיוֹתוֹ בְּאַדְמַת עִיר הַקֹּדֶשׁ), in the holy community of Tzefat, may it be rebuilt and established speedily in our days (בִּקְהִלַּת קֹדֶשׁ צְפַת תוב״ב), and all his days he was a great guardian of Shabbat (וְהוּא הָיָה כָּל יָמָיו אַפּוֹטְרוֹפּוֹס גָּדוֹל לְשַׁבָּת), proclaiming and constantly warning Israel, men and women alike, concerning its observance (מַכְרִיז וּמַזְהִיר אֶת יִשְׂרָאֵל תָּמִיד אֲנָשִׁים וְנָשִׁים עַל שְׁמִירָתוֹ). And when he wished to rectify all of Israel in the days of our master and teacher, the Holy of Holies, the Ari, of blessed memory (וּכְשֶׁרָצָה לְתַקֵּן כָּל יִשְׂרָאֵל בִּימֵי מוֹרֵנוּ וְרַבֵּנוּ קֹדֶשׁ קָדָשִׁים הָאֲרִ״י זלה״ה), after Yirmiyahu had gone into the exile of the Shekhinah in every place (אַחַר שֶׁהָלַךְ יִרְמְיָהוּ בְּגָלוּת שְׁכִינָה בְּכָל מָקוֹם), and renews lamentations every day over Yerushalayim, the holy city (וּמְחַדֵּשׁ קִינוֹת בְּכָל יוֹם עַל יְרוּשָׁלַיִם עִיר הַקֹּדֶשׁ), and over Kudsha Berikh Hu and His Shekhinteh (וְעַל קב״ה וּשְׁכִינְתֵּיהּ), he came in one of his disciples (בָּא בְּאֶחָד מִתַּלְמִידָיו), and his name was our master and teacher, Rabbi Avraham HaLevi, of blessed memory (וּשְׁמוֹ מוֹרֵנוּ וְרַבֵּנוּ הָרַב רַבִּי אַבְרָהָם הַלֵּוִי זלה״ה), who was a holy and pious man and separated from worldly matters (שֶׁהָיָה חָסִיד קָדוֹשׁ וּפָרוּשׁ), all the days he dwelt in the soil of the holy city (כָּל יְמֵי הֱיוֹתוֹ בְּאַדְמַת עִיר הַקֹּדֶשׁ), in the holy community of Tzefat, may it be rebuilt and established speedily in our days (בִּקְהִלַּת קֹדֶשׁ צְפַת תוב״ב), and all his days he was a great guardian of Shabbat (וְהוּא הָיָה כָּל יָמָיו אַפּוֹטְרוֹפּוֹס גָּדוֹל לְשַׁבָּת), proclaiming and constantly warning Israel, men and women alike, concerning its observance (מַכְרִיז וּמַזְהִיר אֶת יִשְׂרָאֵל תָּמִיד אֲנָשִׁים וְנָשִׁים עַל שְׁמִירָתוֹ). And such was his practice all the days of his life (וְכֹה מִשְׁפָּטוֹ כָּל יְמֵי חַיָּיו), every Shabbat, week after week (מִדֵּי שַׁבָּת בְּשַׁבַּתּוֹ), to wear out his feet in the markets and streets, in houses and courtyards (לְכַתֵּת רַגְלָיו בַּשְּׁוָקִים וּבָרְחוֹבוֹת בַּבָּתִּים וּבֶחָצֵרוֹת), by night and by day (לַיְלָה וָיוֹם), from midnight of the sixth night (מֵחֲצוֹת לֵיל שִׁשִּׁי), to urge the people (לְזָרֵז אֶת הָעָם), that they prepare what they would bring (שֶׁיָּכִינוּ אֵת אֲשֶׁר יָבִיאוּ), and that the woman should arise early and bake (וְשֶׁתְּהֵא אִשָּׁה מַשְׁכֶּמֶת וְאוֹפָה), and that they should close the shops near Minchah time (וְשֶׁיִּהְיוּ נוֹעֲלִין הַחֲנֻיּוֹת סָמוּךְ לְמִנְחָה), so that there would be free time during the day (כְּדֵי שֶׁתְּהֵא פְּנַאי בַּיּוֹם), to sanctify oneself toward Shabbat, the Queen and Bride (לְהִתְקַדֵּשׁ לִקְרַאת שַׁבָּת כַּלָּה מַלְכְּתָא), through immersion and washing his face, hands, and feet with hot water (בִּטְבִילָה וּבִרְחִיצַת פָּנָיו יָדָיו וְרַגְלָיו בְּחַמִּין), and changing his garments (וְחִלּוּף שְׂמָלוֹתָיו), and reading the weekly portion twice in Scripture and once in Targum (וּבִקְרִיאַת הַפָּרָשָׁה שְׁנַיִם מִקְרָא וְאֶחָד תַּרְגּוּם). And it is known (וְיָדוּעַ), that Yirmiyahu always rebuked Israel (שֶׁיִּרְמְיָהוּ תָּמִיד הָיָה מוֹכִיחַ אֶת יִשְׂרָאֵל), that they should return in Teshuvah [repentance] (שֶׁיַּחְזְרוּ בִּתְשׁוּבָה), and that the Beit HaMikdash would not be destroyed (וְלֹא יֶחֱרַב בֵּית הַמִּקְדָּשׁ), and even though they caused him suffering (אַף עַל פִּי שֶׁעָשׂוּ לוֹ עִנּוּיִים), and placed him in the pit in mud (וְהוֹשִׁיבוּהוּ אוֹתוֹ בְּתוֹךְ הַבּוֹר בַּטִּיט), with all that (עִם כָּל זֹאת), he did not cease from rebuking Israel (לֹא הִנִּיחַ מֵלְהוֹכִיחַ אֶת יִשְׂרָאֵל).

And likewise the rectification of Shabbat brings the redemption (וְכֵן תִּקּוּן שַׁבָּת הִיא מְבִיאָה הַגְּאֻלָּה), according to the words of our Sages of blessed memory (כְּדִבְרֵי חֲזַ״ל): “Had Israel kept two Shabbatot according to their law, they would immediately be redeemed” (אִלְמָלֵא שָׁמְרוּ יִשְׂרָאֵל שְׁנֵי שַׁבָּתוֹת כְּהִלְכָתָן מִיָּד נִגְאָלִין) (Shabbat 118b), as is known in the rectification of Shabbat (כַּנּוֹדָע בְּתִקּוּן שַׁבָּת), for the matter depends upon its ascent (כִּי בַּעֲלִיָּה תַּלְיָא מִלְּתָא), and if it will be a favorable time for the worlds to ascend above (וְאִם יִהְיֶה עֵת רָצוֹן שֶׁיַּעֲלוּ הָעוֹלָמוֹת מַעְלָה), as it was in the days of David and Shlomo (שֶׁהָיְתָה בִּימֵי דָּוִד וּשְׁלֹמֹה), then the good will prevail over the evil (אָז יִגְבַּר הַטּוֹב עַל הָרָע), for the place causes it (כִּי הַמָּקוֹם גּוֹרֵם), and the judgments and the Klipot will be sweetened (וְהַדִּינִים וְהַקְּלִיפּוֹת יִמָּתְקוּ), “they shall neither harm nor destroy in all My holy mountain” (לֹא יָרֵעוּ וְלֹא יַשְׁחִיתוּ בְּכָל הַר קָדְשִׁי) (Isaiah 11:9). And it is also known (וְכַנּוֹדָע גַּם כֵּן), that the Ari, of blessed memory (שֶׁרָצָה הָאֲרִ״י זלה״ה), wished to bring the redemption at the time of Kabbalat Shabbat (לְהָבִיא הַגְּאֻלָּה בִּזְמַן קַבָּלַת שַׁבָּת), for we possess a true tradition (כִּי יֵשׁ לָנוּ קַבָּלָה אֲמִתִּיּוֹת), that at that favorable time (שֶׁבְּאוֹתָהּ עֵת רָצוֹן), the redemption will come speedily in our days (תִּהְיֶה הַגְּאֻלָּה בִּמְהֵרָה בְּיָמֵינוּ). And thus was the incident (וְכֵן הָיְתָה הַמַּעֲשֶׂה), one time on Erev Shabbat near the welcoming of the Bride (פַּעַם אַחַת בְּעֶרֶב שַׁבָּת סָמוּךְ לְהַכְנָסַת כַּלָּה), he went out with his disciples outside the city of Tzefat (יָצָא עִם תַּלְמִידָיו חוּץ לְעִיר צְפַת), clothed in four Shabbat garments (לָבוּשׁ ד׳ בִּגְדֵי שַׁבָּת), namely (דְּהַיְנוּ): a heilerikp3-0 and a shopitzap3-1 (הַיְילֶרִיק וְשׁוֹפִּיצָא), [a fine inner robe and over it an outer robe] ([מְעִיל בַּיִת דַּק וְעָלָיו מְעִיל עֶלְיוֹן]), and a tunic and trousers (וּכְתֹנֶת וּמִכְנָסַיִם), in order to receive the Shabbat (כְּדֵי לְקַבֵּל הַשַּׁבָּת). And he began (וְהִתְחִיל): “A Psalm of David: Ascribe unto Hashem, O sons of the mighty” (מִזְמוֹר לְדָוִד הָבוּ לַייי בְּנֵי אֵלִים) (Psalms 29:1), and a hymn composed for the reception of Shabbat (וּפִזְמוֹן מְיוּסָד לְקַבָּלַת הַשַּׁבָּת), and “A Psalm, a Song for the Shabbat day” (וּמִזְמוֹר שִׁיר לְיוֹם הַשַּׁבָּת) (Psalms 92:1), and “Hashem reigns” (וּמִזְמוֹר יייי מָלָךְ) (Psalms 93:1), with a beautiful melody (בְּנִגּוּן נָאֶה), while circling the city (לְסַבֵּב הָעִיר), in the secret of Yericho (בְּסוֹד יְרִיחוֹ), and the secret of encircling the altar on the day of the willow rite (וְסוֹד הַקָּפַת הַמִּזְבֵּחַ בְּיוֹם הָעֲרָבָה).

For it is to cut off from the Yerushalayim above the enemies (שֶׁהוּא לְהַכְרִית מֵעִיר יְרוּשָׁלַיִם שֶׁל מַעְלָה הָאוֹיְבִים), as it is said (שֶׁנֶּאֱמַר): “The wicked walk on every side” (סָבִיב רְשָׁעִים יִתְהַלָּכוּן) (Psalms 12:9), and it is said (וְנֶאֱמַר): “They howl like a dog and go about the city” (יֶהֱמוּ כַּכֶּלֶב וִיסוֹבְבוּ עִיר) (Psalms 59:7). And through this all the grasp of the Klipot is cut off from the Shekhinah, as is known (וּבָזֶה נִכְרָת כָּל אֲחִיזַת הַקְּלִיפּוֹת מֵהַשְּׁכִינָה כַּנּוֹדָע), and thus the Rav, peace be upon him, would circle the city of Tzefat, may it be rebuilt and established speedily in our days (וְכָךְ הָרַב ע״ה הָיָה מְסַבֵּב עִיר צְפַת תוב״ב), in the secret of “Come, my beloved, let us go out into the field” (בְּסוֹד לְכָה דוֹדִי נֵצֵא הַשָּׂדֶה) (Song of Songs 7:12), with beautiful songs (בְּשִׁירִים נָאִים). And while they were singing (וּבְתוֹךְ שֶׁהָיוּ מְשׁוֹרְרִים), the Rav, peace be upon him, said to his disciples (אָמַר הָרַב ע״ה לְתַלְמִידָיו), Friends, do you wish that we go to Yerushalayim before Shabbat and observe Shabbat in Yerushalayim (חֲבֵרִים רְצוֹנְכֶם שֶׁנֵּלֵךְ לִירוּשָׁלַיִם, קֹדֶם הַשַּׁבָּת, וְנַעֲשֶׂה שַׁבָּת בִּירוּשָׁלַיִם), and Yerushalayim is more than twenty-five parasangs distant from Tzefat (וִירוּשָׁלַיִם הִיא רְחוֹקָה מִצְפַת יוֹתֵר מִכ״ה פַּרְסָאוֹת). Some of the disciples replied (הֵשִׁיבוּ קְצָת מִן הַתַּלְמִידִים), we agree to this and desire to go there (אָנוּ שׁוֹמְעִים בְּכָךְ, רְצוֹנֵנוּ לֵילֵךְ לְשָׁם), and some of them replied and said (וּקְצָתָם הֵשִׁיבוּ וְאָמְרוּ), let us first go and inform our wives of the matter (נֵלֵךְ מִקֹּדֶם וְנוֹדִיעַ אֶת הַדָּבָר לְנָשֵׁינוּ). As soon as they said, let us first go to our homes (כֵּיוָן שֶׁאָמְרוּ נֵלֵךְ מִקֹּדֶם לְבָתֵּינוּ), the Rav was seized with great trembling (נִתְחָרַד הָרַב חֲרָדָה גְּדוֹלָה), and he struck one hand against the other (וְהִכָּה כַּף אֶל כָּף), and said (וְאָמַר), Woe unto us, for we did not have the merit to be redeemed (אוֹי לָנוּ שֶׁלֹּא הָיָה לָנוּ זְכוּת לְהִגָּאֵל), for had all of you answered with one mouth (שֶׁאִלְמָלֵא הֱיִיתֶם כֻּלְּכֶם מְשִׁיבִים בְּפֶה אֶחָד), that you desired to go with great joy (שֶׁרְצוֹנְכֶם לֵילֵךְ בְּשִׂמְחָה גְּדוֹלָה), immediately all Israel would have been redeemed (תֵּכֶף הָיוּ נִגְאָלִים כָּל יִשְׂרָאֵל), for now was the hour standing ready for redemption (שֶׁעַתָּה הָיְתָה הַשָּׁעָה עוֹמֶדֶת לְהִגָּאֵל), and because you refused the matter (וּמִתּוֹךְ שֶׁמֵּאַנְתֶּם בַּדָּבָר), the exile returned to its strength because of our many sins (חָזַר הַגָּלוּת לְאֵיתָנוֹ בַּעֲוֹנוֹתֵינוּ הָרַבִּים). And it is known (וְיָדוּעַ), that because of that favorable time (שֶׁמִּפְּנֵי אוֹתָהּ עֵת רָצוֹן), the Ari, of blessed memory, came into the world (בָּא הָאֲרִ״י זלה״ה לָעוֹלָם), and he is the Neshamah [soul] of Mashiach ben Yosef (וְהוּא נִשְׁמַת מָשִׁיחַ בֶּן יוֹסֵף), as is known in the explanation (כַּנּוֹדָע בַּבֵּיאוּר), in Sha‘ar Gilgul Neshamot (בְּשַׁעַר גִּלְגּוּל נְשָׁמוֹת), and it follows that the rectification of Shabbat brings the redemption (נִמְצָא שֶׁתִּקּוּן שַׁבָּת הִיא מְבִיאָה אֶת הַגְּאֻלָּה).

Also the elder, our teacher Rabbi Avraham HaLevi, peace be upon him, an Ashkenazi (גַּם הָיָה הַזָּקֵן מוהר״ר אַבְרָהָם הַלֵּוִי ע״ה אַשְׁכְּנַזִּי), would preach and warn concerning Teshuvah [repentance] (דּוֹרֵשׁ וּמַזְהִיר עַל הַתְּשׁוּבָה), through deeds that arouse people to Teshuvah [repentance] (מַעֲשִׂים הַמְעוֹרְרִים בְּנֵי אָדָם לִתְשׁוּבָה), as I shall explain in Sha‘ar HaTeshuvah (כַּאֲשֶׁר אֲבָאֵר בְּשַׁעַר הַתְּשׁוּבָה). And he would lay himself upon a bed of thorns naked (וְהָיָה שׁוֹכֵב עַצְמוֹ בְּמִטָּה שֶׁל חֲרוּלִים עָרוֹם), and would say (וְאָמַר), that whoever wishes to be saved from the punishment of burning should do this (שֶׁמִּי שֶׁרוֹצֶה לְהִנָּצֵל מֵעוֹנֶשׁ שְׂרֵפָה יַעֲשֶׂה כָּךְ), and he commanded his disciples to throw stones at him (וְצִוָּה לְתַלְמִידָיו שֶׁיִּזְרְקוּ עָלָיו אֲבָנִים), and said (וְאָמַר), thus a person will be saved from the punishment of stoning (כָּךְ יִנָּצֵל הַבֶּן אָדָם מֵעוֹנֶשׁ סְקִילָה), and likewise all the others according to their counterpart punishments (וְכֵן כֻּלָּם דּוּגְמָתוֹ). And the confession is even more effective (וְהַוִּדּוּי יוֹעִיל יוֹתֵר), for within it are mentioned the four death penalties of Beit Din (שֶׁנִּזְכָּר בּוֹ ד׳ מִיתוֹת בֵּית דִּין), according to the secret way (עַל דֶּרֶךְ הַסּוֹד), as I shall write in the aforementioned gate (כַּאֲשֶׁר אֶכְתּוֹב בַּשַּׁעַר הַנִּזְכָּר). And a great awakening came about through him (וְנַעֲשָׂה הִתְעוֹרְרוּת גָּדוֹל עַל יָדוֹ), until they found before the Great Synagogue of the Italian community (עַד שֶׁמָּצְאוּ לִפְנֵי בֵּית הַכְּנֶסֶת הַגָּדוֹל שֶׁל הָאִיטַלְיָאנִי), one man sitting in sackcloth for three days and three nights (אָדָם אֶחָד יוֹשֵׁב בְּשַׂק ג׳ יָמִים וְג׳ לֵילוֹת), with great weeping (בִּבְכִיָּה רַבָּה). And likewise he would rise early and go out every midnight (וְכֵן הָיָה מַקְדִּים וְהוֹלֵךְ בְּכָל חֲצוֹת לַיְלָה), and knock upon the doors of the houses of the holy community of Tzefat (וְדוֹפֵק עַל פֶּתַח הַבָּתִּים שֶׁל ק״ק צְפַת), and call out to them (וְקוֹרֵא עֲלֵיהֶם): Arise for Tikkun Chatzot [Midnight Rectification] (עִמְדוּ לְתִקּוּן חֲצוֹת), to study at this Et Ratzon [favorable time] (לִלְמוֹד בְּעֵת רָצוֹן הַזֹּאת), and he would not believe that one had arisen (וְלֹא הָיָה מַאֲמִין שֶׁיַּעֲמוֹד), until he heard him (עַד שֶׁשָּׁמַע אוֹתוֹ), studying whatever his intellect enabled him to study (שֶׁלָּמַד מַה שֶּׁשִּׂכְלוֹ נוֹתֵן), whether Mikra [Scripture], Mishnah (הֵן מִקְרָא וּמִשְׁנָה), or Talmud (וְתַלְמוּד), and it was not midnight (וְלֹא הָיָה חֲצוֹת לַיְלָה), before the sound of Torah learners could be heard from afar (עַד שֶׁנִּשְׁמַע קוֹל לוֹמְדֵי תוֹרָה עַד לְמֵרָחוֹק). And meanwhile (וּבְתוֹךְ כָּךְ), that righteous man became ill (חָלָה אוֹתוֹ הַצַּדִּיק), and reached the gates of death (וְהִגִּיעַ עַד שַׁעֲרֵי מָוֶת), and his teacher, the Ari, of blessed memory (וְנִכְנַס אֶצְלוֹ רַבּוֹ הָאֲרִ״י זלה״ה), entered to visit him (לְבַקְּרוֹ), and said to him (וְאָמַר לוֹ), do you wish to go to Yerushalayim and pray opposite the Kotel Ma‘aravi [Western Wall] (רְצוֹנְךָ שֶׁתֵּלֵךְ לִירוּשָׁלַיִם וְתִתְפַּלֵּל כְּנֶגֶד כּוֹתֶל מַעֲרָבִי), and you will be healed from your illness (תִּתְרַפֵּא מֵחָלְיֶךָ).

Immediately he vowed to go to Yerushalayim, the holy city (מִיָּד נָדַר לֵילֵךְ לִירוּשָׁלַיִם עִיר הַקֹּדֶשׁ), and he was immediately healed from his illness (וְתֵכֶף נִתְרַפֵּא מֵחָלְיוֹ), and then he sold the movable possessions of his house (וְאָז מָכַר מִטַּלְטְלֵי הַבַּיִת), for the expenses of the journey (לְצֹרֶךְ הוֹצָאוֹת הַדֶּרֶךְ), for he was very poor (כִּי הָיָה עָנִי גָּדוֹל). And he went to Yerushalayim (וְהָלַךְ לִירוּשָׁלַיִם), and when he arrived opposite the Kotel Ma‘aravi [Western Wall] (וּבְהַגִּיעוֹ כְּנֶגֶד כּוֹתֶל מַעֲרָבִי), he tore his garments according to the law of one who sees the Beit HaMikdash [Holy Temple] in its destruction (הָיָה קוֹרֵעַ כְּדִין הָרוֹאֶה בֵּית מִקְדָּשׁ בְּחָרְבָּנוֹ). And immediately the Shekhinah was revealed to him (וְתֵכֶף נִתְגַּלְּתָה עָלָיו שְׁכִינָה), for he saw her, as it were (שֶׁרָאָה אוֹתָהּ כִּבְיָכוֹל), just as Yirmiyahu the prophet saw her (כְּמוֹ שֶׁרָאָה אוֹתָהּ יִרְמְיָהוּ הַנָּבִיא), going forth from the Beit Kodesh HaKodashim [Holy of Holies] (הוֹלֶכֶת מִבֵּית קֹדֶשׁ הַקֳּדָשִׁים), with her head uncovered (רֹאשָׁהּ פָּרוּעַ), as brought in Midrash Eichah (כִּדְאִיתָא בְּמִדְרַשׁ אֵיכָה) (Pesikta Rabbati 27). And concerning this as well (וְגַם עַל זֶה), the lamentation “Then when doubt was filled” was composed (נִתְקְּנָה קִינָה 'אָז בִּמְלֹאת סָפֵק'), and how good and pleasant it is (וּמַה טּוֹב וּמַה נָּעִים), that it be recited by the great and leading sage of the city (שֶׁיֹּאמַר אוֹתָהּ גָּדוֹל וְרַב שֶׁבָּעִיר). And when Rabbi Avraham, of blessed memory, saw her in such great anguish (וְכֵיוָן שֶׁרָאָה אוֹתָהּ רַבִּי אַבְרָהָם זלה״ה בְּצַעַר גָּדוֹל כָּזֶה), he raised his voice in weeping (אָז הֵרִים קוֹלוֹ בִּבְכִי), and cried out a great and bitter cry (וְצָעַק צְעָקָה גְּדוֹלָה וּמָרָה), and from the force of his overwhelming sorrow he ran (וְהָיָה רָץ מִכֹּחַ רֹב הַצַּעַר), with his head toward a certain house that was there (בְּרֹאשׁוֹ כְּנֶגֶד בַּיִת אֶחָד אֲשֶׁר שָׁם), and struck his head against the walls of the house (וְהִכָּה רֹאשׁוֹ בְּכָתְלֵי הַבַּיִת), and he fainted from the greatness of his sorrow (וְנִתְעַלֵּף מֵרֹב צַעַר), and fell to the ground (וְנָפַל לָאָרֶץ). And then he saw (וְאָז רָאָה), that the Shekhinah took his head between her knees (שֶׁהַשְּׁכִינָה לָקְחָה רֹאשׁוֹ בֵּין בִּרְכֶּיהָ), and wiped away the tears from his eyes (וְקִנְּחָה אֶת דִּמְעוֹת עֵינָיו), and said to him (וְאָמְרָה לוֹ): Avraham my son, be comforted (אַבְרָהָם בְּנִי הִתְנַחֵם), “there is hope for your future, and your children shall return to their border” (יֵשׁ תִּקְוָה לְאַחֲרִיתֵךְ וְשָׁבוּ בָנִים לִגְבוּלָם) (Jeremiah 31:16). And after this (וְאַחַר זֶה), he returned to his senses as before (שָׁב אֶל דַּעְתּוֹ כְּבָרִאשׁוֹנָה), and returned to Tzefat, may it be rebuilt and established speedily in our days (וְחָזַר לִצְפַת תוב״ב). And immediately his teacher asked him (וְתֵכֶף שָׁאַל אוֹתוֹ רַבּוֹ), did you see such and such (רָאִיתָ כָּזֶה וְכָזֶה), and he would answer yes (וְהָיָה אוֹמֵר הֵן). And he said to him (וְאָמַר לוֹ), all this you saw through the merit of the Teshuvah [repentance] that was awakened through you (אֶת כָּל זֶה רָאִיתָ בִּזְכוּת הַתְּשׁוּבָה שֶׁנִּתְעוֹרְרָה עַל יָדְךָ), and through this merit (וּבִזְכוּת זֶה), twenty-two years were added to you from Heaven (הוֹסִיפוּ לְךָ מִן הַשָּׁמַיִם כ״ב שָׁנָה), on account of the Shekhinah, who is Torah SheBe‘al Peh [the Oral Torah] (בַּעֲבוּר הַשְּׁכִינָה הִיא תּוֹרָה שֶׁבְּעַל פֶּה), which is built from twenty-two letters (הַנִּבְנֵית מִכ״ב אוֹתִיּוֹת), and on account of the Neshamah [soul] of Yirmiyahu the prophet, peace be upon him (וּבַעֲבוּר נִשְׁמַת יִרְמְיָהוּ הַנָּבִיא ע״ה), which is with you (אֲשֶׁר הִיא עִמָּךְ).

Only be strong and courageous in the fear of Hashem (רַק חֲזַק וֶאֱמָץ בְּיִרְאַת ה׳), to increase the awakening of Teshuvah [repentance] among the people of the city (לְהוֹסִיף בְּהִתְעוֹרְרוּת הַתְּשׁוּבָה לִבְנֵי הָעִיר), and through one gathering He will gather the exiles (וּבִזְכוּת חֲדָא כְּנִישְׁתָּא יִכְנַשׁ גָּלוּתָא). And the Neshamah [soul] of Yirmiyahu is what benefited you (וְנִשְׁמָתוֹ שֶׁל יִרְמְיָהוּ הִיא הוֹעִילָה לְךָ), to help you and assist you in these Mitzvot [commandments] (לְעָזְרְךָ וּלְסַיְּעֲךָ בְּאֵלּוּ הַמִּצְוֹת), and this is the secret of their saying, of blessed memory (וְזֶהוּ סוֹד אָמְרָם ז״ל): “Were it not that the Holy One, blessed be He, helps him, he could not overcome him” (אִלְמָלֵא הקב״ה שֶׁעוֹזֵר אֵינוֹ יָכוֹל לוֹ) (Sukkah 52b).

We shall yet speak concerning the secret of Ruth the Moabitess and Na‘amah the Ammonitess (עוֹד נְדַבֵּר בְּעִנְיַן סוֹד רוּת הַמּוֹאֲבִיָּה וְנַעֲמָה הָעַמּוֹנִית), what is the matter of their sparks (מַה עִנְיַן נִיצוֹצָם), and there shall be explained to you (וְשָׁם יִתְבָּאֲרוּ לְךָ), the secret of the nurturing of the Klipot (סוֹד יְנִיקַת הַקְּלִיפּוֹת), together with many secrets (עִם כַּמָּה סוֹדוֹת), of the verse (שֶׁל פָּסוּק): “Therefore those who speak in parables say: Come to Cheshbon, let the city of Sichon be built and established” (עַל כֵּן יֹאמְרוּ הַמֹּשְׁלִים בֹּאוּ חֶשְׁבּוֹן תִּבָּנֶה וְתִכּוֹנֵן עִיר סִיחוֹן) (Numbers 21:27), together with the verse (עִם פָּסוּק): “Its flashes are flashes of fire, a flame of Yah” (רִשְׁפֵּי אֵשׁ שַׁלְהֶבֶת יָהּ) (Song of Songs 8:6). And through it there shall be explained to you (וְעַל יָדוֹ יִתְבָּאֲרוּ לְךָ), many statements of the Zohar (כַּמָּה מַאֲמָרִים שֶׁל הַזֹּהַר), with the help of Kudsha Berikh Hu and Shekhinteh (בְּעֶזְרַת קב״ה וּשְׁכִינְתֵּיהּ), blessed is Hashem forever (יִתְבָּרֵךְ י״י לְעוֹלָם), Amen and Amen (אָמֵן וְאָמֵן).