Third Kuntres [Booklet]

A Discourse on the Redemption

קוּנְטְרֵס שְׁלִישִׁי: ״מַאֲמָר עַל הַגְּאֻלָּה״

The first two booklets written by Rasham (שְׁנֵי הַקּוֹנְטְרָסִים הָרִאשׁוֹנִים שֶׁכָּתַב רַשַׁ״ם), which were joined together and came to be called Sefer ha-Mefo’ar [the Glorious Book] (שֶׁחוּבְּרוּ יַחְדָּו וְזָכוּ בְּשֵׁם ״סֵפֶר הַמְּפֹאָר״), were printed in the month of Elul in the year 5289 [of the minor era] (הוּדְפְּסוּ בְּחוֹדֶשׁ אֱלוּל בִּשְׁנַת רפ״ט), corresponding to August 1529 in their reckoning (אֲגוּסְט – לְמִנְיָנָם). Already then, Rasham noted at the end of the book (כְּבָר אָז צִיֵּן רַשַׁ״ם בְּסוֹף הַסֵּפֶר) that he was preparing another booklet at the time of printing (שֶׁהוּא ״עוֹשֶׂה״ קוֹנְטְרָס אַחֵר בִּזְמַן הַהַדְפָּסָה), so that he would not be idle from matters of Torah (כְּדֵי שֶׁלֹּא לִהְיוֹת בָּטֵל מִדִּבְרֵי תּוֹרָה). He testified that, in the additional booklet (הוּא הֵעִיד שֶׁבַּקּוֹנְטְרָס הַנּוֹסָף), matters which he had treated in Sefer ha-Mefo’ar would be elucidated (יוּבָּרוּ עִנְיָנִים שֶׁעָסַק בָּהֶם בְּסֵפֶר הַמְּפֹאָר), and further verses and sayings of the Sages would be expounded (וְיוּפְרְשׁוּ פְּסוּקִים וּמַאֲמָרֵי חֲז״ל נוֹסָפִים). He recommended to his readers (וְהוּא הִמְלִיץ לְקוֹרְאָיו), “to review the other … a wise man shall hear and increase learning” (לַחֲזוֹר עַל הָאַחֵר… יִשְׁמַע חָכָם וְיוֹסֶף לֶקַח).

For nearly five hundred years (בְּמֶשֶׁךְ כְּחֲמֵשׁ מֵאוֹת שָׁנָה), from the time Rasham published his recommendation until today (מֵאָז פִּרְסֵם רַשַׁ״ם אֶת הַמַּלְצָתוֹ וְעַד הַיּוֹם), his readers have been unable to fulfill that recommendation (לֹא יָכְלוּ קוֹרְאָיו לְמַמֵּשׁ אֶת הַמַּלְצָה זוֹ). For the third treatise—and a fourth treatise, which he began preparing afterward—(הֲרֵי הַקּוֹנְטְרָס הַשְּׁלִישִׁי – וְקוֹנְטְרָס רְבִיעִי שֶׁהִתְחִיל לְהָכִין לְאַחַר מִכֵּן –) were never printed in a book from which his readers could study within the walls of the beit midrash (מֵעוֹלָם לֹא הוּדְפְּסוּ בְּסֵפֶר שֶׁמִּמֶּנּוּ יָכְלוּ קוֹרְאָיו לִלְמוֹד בֵּין כַּתְלֵי בֵּית הַמִּדְרָשׁ), or upon which upright preachers could expound in the synagogue (אוֹ שֶׁעָלָיו יָכְלוּ מַגִּידִים יְשָׁרִים לִדְרוֹשׁ בְּבֵית הַכְּנֶסֶת).

There is no doubt (אֵין סָפֵק) that, had Rasham not been put to death at the command of the Emperor and the Inquisition before he managed to publish his meditations (שֶׁאִלְמָלֵא לֹא הָיָה מוּצָא רַשַׁ״ם לְהוֹרֵג מִטַּעַם הַקֵּיסָר וְהָאִינְקְוִיזִיצִיָּה טֶרֶם הִסְפִּיק לְפַרְסֵם אֶת הֲגִיגָיו), these books of his, together with the books which he surely would have written afterward (סְפָרָיו אֵלֶּה וְהַסְּפָרִים שֶׁלְּבַטָּח הָיָה כּוֹתֵב לְאַחַר מִכֵּן), would today be available in every beit midrash and every synagogue (הָיוּ זְמִינִים הַיּוֹם בְּכָל בֵּית מִדְרָשׁ וּבְכָל בֵּית כְּנֶסֶת), and would be regarded as enduring treasures of the people of Israel (וְהָיוּ נֶחֱשָׁבִים נִכְסֵי צֹאן בַּרְזֶל שֶׁל עַם יִשְׂרָאֵל).

The treatise presented here to the reader (הַקּוֹנְטְרָס הַמֻּגָּשׁ כָּאן לַקּוֹרֵא) was intended to be the first half of Rasham’s second book (אָמֹר הָיָה לִהְיוֹת חֶצְיוֹ הָרִאשׁוֹן שֶׁל סִפְרוֹ הַשֵּׁנִי שֶׁל רַשַׁ״ם). It was written in the years 289–290 [of the minor era], corresponding to 1529–1530 (הוּא נִכְתַּב בַּשָּׁנִים רפ״ט–ר״ץ). Apparently, at the beginning of the year 291 [of the minor era], corresponding to 1531 (כְּכָל הַנִּרְאֶה, בִּרְאֹשִׁית שְׁנַת רצ״א), Rasham attempted to print it in Venice (נִסָּה רַשַׁ״ם לְהַדְפִּיס אוֹתוֹ בְּוֶנֶצְיָה), but this attempt failed (אֲבָל נִסָּיוֹן זֶה נִכְשַׁל), and Rasham continued editing it (וְרַשַׁ״ם הִמְשִׁיךְ לַעֲרֹכוֹ).

In the year 5755 [1995] (בִּשְׁנַת תְּשְׁנ״ה), Dr. Meir Benayahu published it for the first time under the title (ד״ר מֵאִיר בֶּנָיָהוּ פִּרְסְמוֹ לָרִאשׁוֹנָה תַּחַת הַכּוֹתֶרֶת), “A Treatise on the Redemption by Rabbi Shlomo Molcho” (״מַאֲמָר עַל הַגְּאֻלָּה לְרַ׳ שְׁלֹמֹה מוֹלְכוֹ״). The discovery of the manuscript and its publication (גִּלּוּי כְּתַב הַיָּד וּפִרְסוּמוֹ) were, in Benayahu’s words there, “a festival day” (הָיוּ, כִּדְבַרֵי בֶּנָיָהוּ שָׁם, ״יוֹם חָג״). Yet the thick and scholarly volume of Asufot in which the treatise was included (אֲבָל כָּרֵךְ ״אֲסוּפוֹת״ הָעָב וְהַמְּלוּמָד שֶׁבּוֹ נִכְלַל הַמַּאֲמָר) did not, by its nature, reach the batei midrash and batei knesset in Israel or abroad (לֹא הִגִּיעַ, מִטִּבְעוֹ, לְבָתֵּי הַמִּדְרָשׁ וְלְבָתֵּי הַכְּנֶסֶת בָּאָרֶץ וּבַחוּ״ל), nor did it reach the “marketplace” (וְגַם לֹא לַ״שּׁוּק״). Thus, the pearls of Torah within it did not reach Torah scholars or the broader public (כָּךְ שֶׁפְּנִינֵי הַתּוֹרָה שֶׁבְּתוֹכוֹ לֹא הִגִּיעוּ לִתְּלָמִידֵי חֲכָמִים וְלֹא לַצִּבּוּר הָרָחָב).

Rasham opens by explaining an obscure saying concerning the waves of the sea (רַשַׁ״ם פּוֹתֵחַ בְּהֶסְבֵּר לְמַאֲמָר סָתוּם עַל גַּלֵּי הַיָּם), which appears in the Talmudic tractate Bava Batra (הַמּוֹפִיעַ בַּמַּסֶּכֶת הַתַּלְמוּדִית בָּבָא בַּתְרָא). He then proceeds to discuss the watches of the night mentioned in Berakhot (עוֹבֵר לְדִיּוּן עַל מִשְׁמָרוֹת הַלַּיְלָה הַמּוֹפִיעוֹת בְּמַסֶּכֶת בְּרָכוֹת), interpreting them as an allegory for longing for redemption (וּמְפָרְשׁוֹ כְּמָשָׁל לְכִסּוּפִים לִגְאֻלָּה).

He interprets the entire Book of Ruth in a similar manner (מְפָרֵשׁ אֶת כָּל מְגִלַּת רוּת פֵּרוּשׁ דּוֹמֶה), discusses the Bar Kokhba revolt against the Romans (דָּן בְּמֶרֶד בַּר כּוֹכְבָא נֶגֶד הָרוֹמָאִים), and, as a consequence of that discussion, the role of the Mashiach as well (וּבְעִקְבוֹת דִּיּוּן זֶה גַּם בְּתַפְקִידוֹ שֶׁל הַמָּשִׁיחַ). He interprets many chapters of Psalms (וּמְפָרֵשׁ פְּרָקִים רַבִּים בְּתְהִלִּים), which, in his words, allude to the earthly redemption and the resurrection of the dead (שֶׁלְּדִבְרָיו רוֹמְזִים לַגְּאֻלָּה הָאָרְצִית וּלְתְחִיַּת הַמֵּתִים). Yet, as is his way (אֲבָל כְּהֶרְגֵּלוֹ), Rasham does not remain confined within the four cubits of any one subject (רַשַׁ״ם אֵינוֹ נִשְׁאַר בְּתוֹךְ אַרְבַּע אַמּוֹת שֶׁל נוֹשֵׂא כָּל שֶׁהוּא), but strolls through the gardens of PaRDeS (אֶלָּא מְטַיֵּיל בְּגִנּוֹת פַּרְדֵּ״ס), with all the books of the Written Torah and the Oral Torah in his hands (כַּאֲשֶׁר כָּל סִפְרֵי הַתּוֹרָה שֶׁבִּכְתָב וְהַתּוֹרָה שֶׁבְּעַל פֶּה בְּיָדָיו).

Third Kuntres

“A Discourse on the Redemption”

קוּנְטְרֵס שְׁלִישִׁי: ״מַאֲמָר עַל הַגְּאֻלָּה״

Chapter: One Who Sells a Ship

פֶּרֶק הַמּוֹכֵר אֶת הַסְּפִינָה

Rabbah said p1-20(אָמַר רַבָּה), the masters of the sea told me (אִשְׁתָּעוּ לִי נְחוֹתֵי יַמָּא): this wave that overturns a ship (הַאי גַּלָּא דְּמַטְבַּע לְסְפִינָה), appears like a fringe of pale fire at its crest (מִתְחֲזֵי כִּצִּיצִיתָא דְּנוּרָא חִיוָרְתָּא בְּרֵישֵׁיהּ), and we strike it with a staff (וּמְחַיְּינַן לֵיהּ בְאַלְוָותָא), upon which is engraved (דְּחֲקִיק עֲלֵיהּ): Ehyeh Asher Ehyeh, Yah, Hashem Tzeva’ot, Amen Amen Selah and Rest (אֶהְיֶה אֲשֶׁר אֶהְיֶה יָהּ ה׳ צְבָאוֹת אָמֵן אָמֵן סֶלָה וְנַיְחָא).

Rabbah said (אָמַר רַבָּה): the masters of the sea told me (אִשְׁתָּעוּ לִי נְחוֹתֵי יַמָּא): between one wave and another (בֵּין גַּלָּא לְגַּלָּא), there are three hundred parasangs (תְּלַת מֵאָה פַּרְסֵי), and the height of the wave is three hundred parasangs (וְרוּמֵיהּ דְּגַלָּא תְּלַת מֵאָה פַּרְסֵי). One time we were traveling on the way (זִימְנָא חֲדָא הֲוֵינָא אָזְלִינָן בְּאוֹרְחָא), and we lifted up a wave (וּדְלִינָן גַלָּא), until we saw beneath it a small star (עַד דְּחָזִינַן בֵּי מִרְבְּעָתֵיהּ דְּכוֹכְבָא זוּטָא), and it appeared to us as scattering forty measures of mustard seed (וַהֲוַת לִי כְּמְבַזְּרָא אַרְבְּעִין גַּרְיוֵי בִּזְרַע דְּחַרְדָּלָא).

And had we lifted it further (וְאִי דְּלִינַן טְפֵי), we would have been scorched by its vapor (הֲוֵינַן מִתְקַלִּינַן מֵהֲבֵילֵיהּ), and the wave sent a voice to its companion (וְרָמֵי לֵיהּ גַלָּא קָלָא לַחֲבַרְתֵּיהּ): “My companion! You have left me something in the world that I have not flooded (חֲבִירְתִּי שָׁבַקְתְּ לִי מִדֵּי בְּעָלְמָא דְּלָא שָׁטְפַתְּיהּ), bring it to me and I will destroy it” (דְּנֵיתֵי אֲנָא וְנְאַבְּדֵיהּ). He said to him (אֲמַר לֵיהּ): go out and see the might of your Master (פּוּק חֲזֵי גְּבוּרְתֵּיהּ דְּמָרָךְ), that He made it of refuse, of filth, and it does not pass (מִלְּאָה חוּטָא חֲלָא וְלָא עָבְרֵי)! As it is written (שֶׁנֶּאֱמַר): “Do you not fear Me? - says Hashem - will you not tremble before Me? Who set the sand as a boundary for the sea, an eternal decree, and it shall not pass over it” (הָאוֹתִי לֹא תִירָאוּ נְאֻם ה׳ אִם מִפָּנַי לֹא תָחִילוּ אֲשֶׁר שַׂמְתִּי חוֹל גְּבוּל לַיָּם חֹק עוֹלָם וְלֹא יַעַבְרֶנְהוּ) (Jeremiah 5:22).

The intention is (הַכַּוָּנָה הִיא), that since nothing was hidden from the early sages (שֶׁהֱיוֹת שֶׁהַחֲכָמִים הָרִאשׁוֹנִים לֹא נֶעְלַם מֵהֶם כָּל דָּבָר), and when they wish to speak of the supernal matters (וּכְשֶׁהֵם רוֹצִים לְדַבֵּר בַּדְּבָרִים הָעֶלְיוֹנִים), they conceal everything they can (הֵם מַסְתִּירִים כָּל מָה שֶׁיְּכוֹלִים), so that people will not err (כְּדֵי שֶׁלֹּא יָבוֹאוּ הָאֲנָשִׁים לִטְעוֹת), since their intellect cannot grasp these supernal things (בְּהֱיוֹת שֶׁאֵין שִׂכְלָם יָכוֹל לְהַשִּׂיג אֵלּוּ הַדְּבָרִים הָעֶלְיוֹנִים), and for this reason they concealed them (וּבְסִיבָּה זוֹ הִסְתִּירוּ אוֹתָם).

But they had the power to perceive and draw down supernal forces (אֲבָל הֵם הָיָה לָהֶם כֹּחַ לְהַשִּׂיג וּלְהַמְשִׁיךְ כֹּחוֹת עֶלְיוֹנִים), and ministering angels were with them (וּמַלְאֲכֵי הַשָּׁרֵת אֶצְלָם), and they would reveal to them supernal secrets (וְהָיוּ מְגַלִּים לָהֶם סוֹדוֹת עֶלְיוֹנִים). If so, do not let it enter your mind (אִם כֵּן, אַל יַעֲלֶה עַל דַּעְתְּךָ), that the “masters of the sea” whom he said spoke with Rabbah (שֶׁהָיוּ נְחוֹתֵי יַמָּא מַמָּשׁ, אוֹתָם שֶׁאָמַר שֶׁהָיוּ מְדַבְּרִים עִם רַבָּה), were actual sea-dwellers (הָיוּ נְחוֹתֵי יַמָּא מַמָּשׁ). And the sea is also not an actual sea (וְהַיָּם גַּם כֵּן אֵינֶנּוּ יָם מַמָּשׁ), but rather the intent is to speak about the Midat Malchut (אֶלָּא הַכַּוָּנָה לְדַבֵּר עַל מִדַּת מַלְכוּת), in which is Kenesset Yisrael (שֶׁבָּהּ כְּנֶסֶת יִשְׂרָאֵל), which is called “sea” because it draws down (הַנִּקְרֵאת יָם עַל שֵׁם שֶׁמְּמַשֶּׁכֶת) toward herself the flow from all the Sefirot (אֵלֶיהָ שֶׁפַע כָּל הַסְּפִירוֹת), like the sea into which all rivers flow (כַּיָּם שֶׁכָּל הַנְּחָלִים הוֹלְכִים אֵלָיו).

And this is what the verse says (וְזֶהוּ שֶׁאָמַר הַכָּתוּב), “All the rivers flow to the sea, yet the sea is not full” (קֹהֶלֶת א׳:ז׳ - "כָּל הַנְּחָלִים הֹלְכִים אֶל הַיָּם וְהַיָּם אֵינֶנּוּ מָלֵא), which speaks of this sea that is the Midah of Kenesset Yisrael (שֶׁמְּדַבֵּר עַל זֶה הַיָּם שֶׁהוּא מִדַּת כְּנֶסֶת יִשְׂרָאֵל), that was likened to the sea (שֶׁנִּמְשְׁלָה לְיָם), which cannot be filled (שֶׁאִי אֶפְשָׁר לִהְיוֹת בּוֹ מִלּוּי), because it returns and gives all that it received (לְפִי שֶׁחוֹזֵר וּנוֹתֵן כָּל מַה שֶּׁקִּבֵּל), and from it the clouds are watered (וּמִמֶּנּוּ יִשְׁקוּ הֶעָנָנִים) which water the world (שֶׁמַּשְׁקִים אֶת הָעוֹלָם).

And this attribute, too (וְזוֹ הַמִּדָּה גַּם כֵּן), all that she receives from the others (כָּל מַה שֶּׁהִיא מְקַבֶּלֶת מֵהָאֲחֵרוֹת), who are likened to rivers (הַנִּמְשָׁלוֹת לִנְחָלִים), she causes to flow (הַכֹּל הִיא מַשְׁפַּעַת) to the lowly world (עַל עוֹלָם הַשָּׁפָל), which is sustained in the merit of Yisrael (הַמִּתְקַיֵּם בִּזְכוּת יִשְׂרָאֵל), for whose sake the world was created (שֶׁבִּשְׁבִילָם נִבְרָא הָעוֹלָם). And they are the boundary (וְהֵם הַגְּבוּל) against the destructive forces (לַדְּבָרִים הַמְנַגְּדִים) that threaten the world’s existence (עַל קִיּוּם הָעוֹלָם), which was created with the Midat Gevurah (שֶׁנִּבְרָא בְּמִדַּת גְּבוּרָה), which does not necessitate building but rather destruction and desolation (שֶׁאֵינָהּ מְחַיֶּבֶת בִּנְיָן אֶלָּא חֻרְבָּן וּשְׁמָמוֹן).

And since the world was created for Yisrael (וּבְהִיוֹת שֶׁהָעוֹלָם נִבְרָא בִּשְׁבִיל יִשְׂרָאֵל), they were the boundary (הָיוּ הֵם הַגְּבוּל) against the destructions demanded by the Midat Gevurah (לַחֻרְבּוֹת שֶׁמְּחַיֶּבֶת מִדַּת גְּבוּרָה), like the sand is a boundary to the waves of the sea (כְּמוֹ שֶׁהַחוֹל גְּבוּל לִגְלֵי הַיָּם).

And this is the reason (וְזוֹ הָיְתָה הַסִּיבָּה), that Yisrael were likened to the sand of the sea (שֶׁנִּמְשְׁלוּ יִשְׂרָאֵל לְחוֹל הַיָּם), and it is also the reason (וְגַם הִיא סִיבָּה), for why the attribute in which Kenesset Yisrael resides is called “Sea” (לָמָּה נִקְרֵאת הַמִּדָּה שֶׁבָּהּ כְּנֶסֶת יִשְׂרָאֵל – יָם). And to this Midah the ministering angels always descend (וּלְזֹאת הַמִּדָּה יוֹרְדִים תָּמִיד מַלְאֲכֵי הַשָּׁרֵת), who impart into it the power to influence the lower world to endure (שֶׁמַּשְׁפִּיעִים בָּהּ כֹּחַ לְהַשְׁפִּיעַ בָּעוֹלָם הַשָּׁפָל לְהִתְקַיֵּם), even though the attribute of Gevurah demands destruction (אַף עַל פִּי שֶׁמִּדַּת גְּבוּרָה מְחַיֶּבֶת חֻרְבָּן). And when they descend there (וּכְשֶׁהֵם יוֹרְדִים שָׁם), they raise from there the prayers of the righteous and the repentance of those who return (מַעֲלִים מִשָּׁם תְּפִלַּת הַצַּדִּיקִים וּתְשׁוּבַת הַשָּׁבִים), up to the place of glory of the Holy One Blessed Be He (עַד מְקוֹם כְּבוֹדוֹ שֶׁל הקב״ה), who dwells upon the throne which is Kenesset Yisrael (הַיּוֹשֵׁב עַל כִּסֵּא שֶׁהִיא כְּנֶסֶת יִשְׂרָאֵל). And this is what we call “the Throne of Glory” (וְזוֹ הִיא שֶׁאָנוּ קוֹרְאִים אוֹתָהּ כִּסֵּא הַכָּבוֹד), meaning that the Glory dwells upon it, which is the attribute above (שֶׁרוֹצֶה לוֹמַר שֶׁיוֹשֵׁב עָלָיו הַכָּבוֹד שֶׁהוּא בַּמִּדָּה שֶׁלְּמַעְלָה), from which all the attributes are influenced (שֶׁמִּמֶּנָּה מוּשְׁפָעוֹת כָּל הַמִּדּוֹת).

And when they raise the prayers of the righteous before Hashem (וּכְשֶׁהֵם מַעֲלִים תְּפִלּוֹת הַצַּדִּיקִים לִפְנֵי ה׳), they bring the Glory to the throne (הֵם מְבִיאִים הַכָּבוֹד לַכִּסֵּא), and then the throne is exalted and uplifted (וְאָז הַכִּסֵּא רָם וְנִשָּׂא). And this work that these angels do (וְזוֹ הָעֲבוֹדָה שֶׁעוֹשִׂים אֵלּוּ הַמַלְאָכִים), is revealed to us in that which the verse says (נִגְלֵית אֵלֵינוּ בְּמַה שֶּׁאָמַר הַכָּתוּב): “And behold, a ladder was set upon the earth and its top reached the heavens, and behold, angels of Elohim were ascending and descending upon it” (וְהִנֵּה סֻלָּם מֻצָּב אַרְצָה וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמָיְמָה וְהִנֵּה מַלְאֲכֵי אֱלֹהִים עֹלִים וְיֹרְדִים בּוֹ) (Bereshit 28:12).

That “to the earth” hints to us the first Midah, directed toward us (שֶׁ"אַרְצָה" רִמֵּז לָנוּ הַמִּדָּה הָרִאשׁוֹנָה אֵלֵינוּ), and “to the heavens” hints to the upper one (וּב"שָׁמַיְמָה" רִמֵּז לָנוּ לָעֶלְיוֹנָה), and both are in the portion of Ya'akov (שֶׁשְׁתֵּיהֶן בְּחֵלֶק יַעֲקֹב). And afterward it says (וְאָמַר אַחַר זֶה): “And behold, Hashem stood above it” (וְהִנֵּה ה׳ נִצָּב עָלָיו) (Bereshit 28:13) because over the Tiferet of Ya'akov stands Hashem (לְפִי שֶׁעַל תִּפְאֶרֶת שֶׁל יַעֲקֹב נִצָּב ה׳), which is the attribute of mercy (שֶׁהִיא מִדַּת הָרַחֲמִים).

And whoever wishes to seek mercy from Hashem (וְכָל הָרוֹצֶה לְבַקֵּשׁ רַחֲמִים מֵה׳), and to direct his prayer in unity (וּלְיַחֵּד תְּפִלָּתוֹ), must enter through this gate of the first Midah (צָרִיךְ לְהִכָּנֵס בַּזֶּה הַשַּׁעַר שֶׁל הַמִּדָּה הָרִאשׁוֹנָה), where Kenesset Yisrael resides (שֶׁשָּׁם כְּנֶסֶת יִשְׂרָאֵל), about whom it is said (שֶׁעָלֶיהָ נֶאֱמַר): “This is none other than the House of Elohim, and this is the gate of heaven” (אֵין זֶה כִּי אִם בֵּית אֱלֹהִים וְזֶה שַׁעַר הַשָּׁמָיִם) (Bereshit 28:17).

And these Midot were given to Ya'akov (וְאֵלוּ הַמִּדּוֹת נִתְּנוּ לְיַעֲקֹב), because he was an innocent man (לְפִי שֶׁהָיָה אִישׁ תָּם), to teach us (לְהוֹרוֹת לָנוּ), that those who walk in the path of innocence (שֶׁהַהוֹלְכִים בְּדֶרֶךְ תָּמִים), and those who return from the path of the wicked (וְהַשָּׁבִים מִדֶּרֶךְ הָרְשָׁעִים), who are the Tzaddikim and the repentant (שֶׁהֵם הַצַּדִּיקִים וְהַשָּׁבִים בִּתְשׁוּבָה), both are precious in His eyes, may He be blessed (שְׁנֵיהֶם חֲשׁוּבִים בְּעֵינָיו יִתְבָּרַךְ), and He does not despise (וְאֵינוֹ מְבַזֶּה) neither the prayer of the righteous (לֹא תְּפִלַּת הַצַּדִּיקִים) nor the repentance of the returning ones (וְלֹא תְּשׁוּבַת הַשָּׁבִים), because these two things (לְפִי שֶׁאֵלּוּ הַב׳ דְּבָרִים) are what bring the Glory to the Throne (הֵם הַמְּבִיאִים הַכָּבוֹד לַכִּסֵּא).

But there is a higher level for the repentant than for the righteous (אֲבָל יֵשׁ מַעֲלָה יְתֵרָה לַשָּׁבִים עַל הַצַּדִּיקִים), as our Sages said (מַה שֶּׁאָמְרוּ ז״ל): “Great is repentance, for it reaches the Throne of Glory” (גְּדוֹלָה תְשׁוּבָה שֶׁמַּגַּעַת עַד כִּסֵּא הַכָּבוֹד), that there is power in repentance to bring the Glory to the Throne (שֶׁיֵּשׁ כֹּחַ בַּתְּשׁוּבָה לְהָבִיא הַכָּבוֹד לַכִּסֵּא), for through repentance the Glory reaches the Throne (שֶׁבְּסִיבַּת הַתְּשׁוּבָה הַכָּבוֹד מַגִּיעַ לַכִּסֵּא). And to this he brings proof from the verse (וְלָזֹאת מֵבִיא רְאָיָה מִן הַפָּסוּק): “Return, Yisrael, unto Hashem your Elohim” (שׁוּבָה יִשְׂרָאֵל עַד ה׳ אֱלֹקֶיךָ) (Hosea 14:2). (Yoma 86a).

That the intention is (שֶׁהַכַּוָּנָה), that they should return in complete repentance (שֶׁיָּשׁוּבוּ בִּתְשׁוּבָה שְׁלֵמָה), in such a way that the angels will raise it before Him, may He be blessed (בְּאֹפֶן שֶׁיַּעֲלוּ אוֹתָהּ הַמַלְאָכִים לְפָנָיו יִתְבָּרַךְ), and through it they will bring down the Glory to the Throne (וּבְסִיבָּתָהּ יוֹרִידוּ הַכָּבוֹד לַכִּסֵּא). For if the repentance is not complete (שֶׁאִם לֹא תִּהְיֶה הַתְּשׁוּבָה שְׁלֵמָה), such that the angels do not raise it before Him, may He be blessed (שֶׁלֹּא יַעֲלוּ אוֹתָהּ אֵלֶּה הַמַלְאָכִים לְפָנָיו יִתְבָּרַךְ), then the Glory will not descend to the Throne (לֹא יֵרֵד הַכָּבוֹד לַכִּסֵּא), because they do not bring down that Glory except through the merit of complete repentance (לְפִי שֶׁאֵינָם מוֹרִידִים אוֹתוֹ הַכָּבוֹד אֶלָּא בְּסִיבַּת הַתְּשׁוּבָה הַשְּׁלֵמָה), which they raise before Him, may He be blessed (שֶׁמַּעֲלִים לְפָנָיו יִתְבָּרַךְ). (Berakhot 34b)

And the reason our Sages said (וְהַטַּעַם שֶׁאָמְרוּ ז"ל), “In the place where Ba‘alei Teshuvah stand, even complete Tzaddikim cannot stand” (בְּמָקוֹם שֶׁבַּעֲלֵי תְּשׁוּבָה עוֹמְדִים אֵין צַדִּיקִים גְּמוּרִים יְכוֹלִים לַעֲמוֹד), is this (הוּא זֶה): for the Tzaddik sustains the world as it is built (לְפִי שֶׁהַצַּדִּיק הוּא מְקַיֵּים הָעוֹלָם כְּמוֹ שֶׁהוּא בָּנוּי). However, the Ba‘al Teshuvah does more (אֲבָל הַבַּעַל תְּשׁוּבָה עוֹשֶׂה יוֹתֵר).

For after the Glory rose from the Throne due to his sins (שֶׁאַחַר שֶׁעָלָה הַכָּבוֹד מֵהַכִּסֵּא בְּסִיבַּת חֲטָאָתוֹ), and for this reason causes destruction in the world (וּלְסִיבָּה זוֹ גּוֹרֵם חֳרָבָה בָּעוֹלָם), when he returns in Teshuvah (וּבְשׁוּבוֹ בִּתְשׁוּבָה), he restores the Glory to the Throne (הוּא מַחֲזִיר הַכָּבוֹד לַכִּסֵּא), and rebuilds what was destroyed due to his evil deeds (וּבוֹנֶה מַה שֶּׁנֶּחְרַב בִּשְׁבִיל מַעֲשָׂיו הָרָעִים). If so, he does two things (אִם כֵּן הוּא עוֹשֶׂה ב׳ דְּבָרִים): he rebuilds what was destroyed (שֶׁבּוֹנֶה מַה שֶּׁנֶּחְרַב), and afterward sustains it (וְאַחַר כָּךְ הוּא מְקַיְּמוֹ).

And if these angels who ascend and descend were to refrain, even for a single moment, from performing this act, the world would not endure (וְאִם אֵלּוּ הַמַּלְאָכִים הָעוֹלִים וְיוֹרְדִים הָיוּ נִמְנָעִים שָׁעָה אַחַת מֵעֲשׂוֹת זֹאת הַפְּעוּלָה, לֹא הָיָה הָעוֹלָם מִתְקַיֵּם), because there are always wicked ones present in the world who cause destruction (מִצַּד שֶׁתָּמִיד רְשָׁעִים מְצוּיִים בָּעוֹלָם שֶׁגוֹרְמִים חֲרָבָה), and there are also found Righteous ones and those who return in Repentance (וְנִמְצָאִים גַּם כֵּן צַדִּיקִים וְשָׁבִים בִּתְשׁוּבָה).

And this is the reason that the Holy One, blessed be He, is called “Tzvi” [deer] (וְזֶהוּ הַטַּעַם שֶׁקוֹרֵא לַהקב״ה ״צְבִי״), as Scripture says, “My beloved is like a deer” (Song of Songs 2:9) (כְּמוֹ שֶׁאָמַר הַכָּתוּב ״דוֹמֶה דוֹדִי לִצְבִי״). For just as a deer, when it flees, continually turns its head backward (כִּי כְּמוֹ שֶׁהַצְּבִי כְּשֶׁהוּא בּוֹרֵחַ הוּא מַחֲזִיר תָּמִיד רֹאשׁוֹ לְאָחוֹרָיו), so too the Holy One, blessed be He, when He removes His Shekhinah and the Glory ascends from the Throne (כָּךְ הקב״ה כְּשֶׁהוּא מְסַלֵּק שְׁכִינָתוֹ וְעוֹלֶה הַכָּבוֹד מֵהַכִּסֵּא), has these angels, swift as deer (יֵשׁ לוֹ אֵלּוּ הַמַּלְאָכִים הַקַּלִּים כְּצְבָאִים). If one is found who returns in Teshuvah [repentance], they immediately bring the Glory back down to the Throne, together with the teshuvah which they elevate before Him, may He be blessed (שֶׁאִם יִמָּצֵא מִי שֶׁיָּשׁוּב בִּתְשׁוּבָה יוֹרִידוּ הַכָּבוֹד מִיָּד לַכִּסֵּא עִם הַתְּשׁוּבָה שֶׁיַּעֲלוּ לְפָנָיו יִתְבָּרַךְ).

For even though He has withdrawn from there, His compassion is upon all His works (שֶׁאַף עַל פִּי שֶׁנִּסְתַּלֵּק מִשָּׁם, רַחֲמָיו עַל כָּל מַעֲשָׂיו), and for this reason He has these angels who ascend and descend so that the world will not be destroyed (וּבְזוֹ הַסִּבָּה יֵשׁ לוֹ אֵלּוּ הַמַּלְאָכִים הָעוֹלִים וְיוֹרְדִים בְּכְדֵי שֶׁלֹּא יֵחָרֵב הָעוֹלָם). For when the Glory departs from the Throne, the world is immediately destroyed due to the Attribute of Gevurah, which storms the world to destroy it (שֶׁבְּהִסְתַּלֵּק הַכָּבוֹד מֵהַכִּסֵּא מִיָּד הָעוֹלָם חָרֵב מִצַּד מִדַּת גְּבוּרָה שֶׁמְּסַעֵר הָעוֹלָם לְהַחֲרִיבוֹ). And the world is compared before Gevurah to a ship in the heart of the sea amidst a stormy wind (וְהָעוֹלָם נִמְשַׁל לִפְנֵי גְּבוּרָה כְּאֳנִיָּה בְּלֵב יָם בְּרוּחַ סְעָרָה).

And just as a ship, in a time of storm, requires sailors to sustain it so that it does not sink (וּכְמוֹ שֶׁהָאֳנִיָּה בְּעֵת סְעָרָה צְרִיכָה מַלָּחִים כְּדֵי לְקַיְּמָהּ כְּדֵי שֶׁלֹּא תִּטְבַּע), so too the Holy One, blessed be He, prepared these angels who ascend and descend, so that the world may endure (כָּךְ הקב״ה הֵכִין אוֹתָם הַמַּלְאָכִים הָעוֹלִים וְיוֹרְדִים כְּדֵי שֶׁיִּתְקַיֵּם הָעוֹלָם). And these are the Nechutei Yamma [those who descend to the sea] mentioned by the discourse (וְאֵלּוּ הֵם הַ"נְחוּתֵי יַמָּא" שֶׁהִזְכִּיר הַמַּאֲמָר), namely, Kenesset Yisrael, as I have explained (שֶׁהִיא כְּנֶסֶת יִשְׂרָאֵל כְּמוֹ שֶׁפֵּרַשְׁתִּי). And Yisrael restrain the waves that come from the attribute of Gevurah, so that they may not bring destruction upon the world (וְיִשְׂרָאֵל מְעַכְּבִים הַגַּלִּים הַבָּאִים מִמִּדַּת גְּבוּרָה שֶׁלֹּא יַעֲשׂוּ חֻרְבָּן בָּעוֹלָם), and weaken their force (וּמַחֲלִישִׁים כֹּחָם).

For even though the teaching mentioned only a single spark, as it said “like a fringe of fire” (שֶׁאַף עַל פִּי שֶׁלֹּא הִזְכִּיר הַמַּאֲמָר אֶלָּא נִיצוֹץ אֶחָד כְּמוֹ שֶׁאָמַר "כְּצוּצִיתָא דְּנוּרָא), the truth is that from this spark many sparks spread out (הָאֱמֶת הִיא שֶׁמִּזֶּה הַנִּיצוֹץ מִתְפַּשְׁטוֹת נִיצוֹצוֹת הַרְבֵּה), and if they were to join one to another, the world would be destroyed (וְאִם הָיוּ מִתְחַבְּרוֹת אַחַת אֶל אַחַת הָיָה הָעוֹלָם נֶחֱרָב), but they are extinguished by the great and simple mercies (אֶלָּא שֶׁהֵם כָּבוּיוֹת בְּרַחֲמִים הַגְּדוֹלִים וְהַפְּשׁוּטִים), which are alluded to in the Vav of Ya'akov, which is shaped like a staff (הָרְמוּזִים בְּוא״ו שֶׁל יַעֲקֹב הָעֲשׂוּיָה כְּמַטֶּה), which are the four middle Sefirot (שֶׁהֵם הָאַרְבַּע סְפִירוֹת הָאֶמְצָעִיּוֹת), which are in the portion of Ya'akov (שֶׁהֵם בְּחֶלְקוֹ שֶׁל יַעֲקֹב), which are formed as a Vav (שֶׁהֵם עֲשׂוּיוֹת כְּוא״ו), for these do not allow spark to join with spark (שֶׁאֵלּוּ אֵינָן מַנִּיחוֹת לְהִתְחַבֵּר נִיצוֹץ אֶל נִיצוֹץ). And that which the teaching said, “between wave and wave three hundred parasangs” (וּמַה שֶּׁאָמַר הַמַּאֲמָר בֵּין גַלָּא לְגַלָּא תְּלַת מֵאָה פַּרְסֵי), and it said “three hundred” because this number equals the name of The Holy One Blessed Be He when He acts with mercy (וְאָמַר שְׁלוֹשׁ מֵאוֹת לְפִי שֶׁשֶּׁלְּזֶה הַחֶשְׁבּוֹן עוֹלֶה שְׁמוֹ שֶׁל הַקב״ה כְּשֶׁהוּא עוֹשֶׂה רַחֲמִים), and this value is by the letters of Atbash, as I explained to you in the first Kuntres [Booklet] (וְזֶה הַחֶשְׁבּוֹן הוּא בְּאוֹתִיּוֹת אַ״ת ב״ש כְּמוֹ שֶׁהוֹדַעְתִּיךָ בְּקוֹנְטְרָס רִאשׁוֹן).

And when these mercies enter between wave and wave (וּכְשֶׁאֵלּוּ הָרַחֲמִים נִכְנָסִים בֵּין גַלָּא לְגַלָּא), they separate between spark and spark (הֵם מַפְרִידִים בֵּין נִיצוֹץ לְנִיצוֹץ). And because the mercies are in the portion of Ya'akov (וּבִשְׁבִיל שֶׁהָרַחֲמִים הֵם בְּחֶלְקוֹ שֶׁל יַעֲקֹב), the teaching said: “And we strike it with a staff” (אָמַר הַמַּאֲמָר ״וּמְחִינַן לָהּ בְאַלְוָותָא), which is the Vav of Ya'akov as we said (שֶׁהִיא וא״ו שֶׁל יַעֲקֹב כְּמוֹ שֶׁאָמַרְנוּ), upon which is inscribed: Ehyeh Asher Ehyeh, Yah Yah Hashem Tzeva’ot Amen Amen Selah (שֶׁבָּהּ אֶהְיֶה אֲשֶׁר אֶהְיֶה, יָהּ יָהּ ה׳ צְבָאוֹת אָמֵן אָמֵן סֶלָה). And upon this Ya'akov said: “For with my staff I crossed this Jordan” (וְעָלֶיהָ אָמַר יַעֲקֹב ״כִּי בְמַקְלִי עָבַרְתִּי אֶת הַיַּרְדֵּן הַזֶּה).

And that which it says (וּמַה שֶּׁאָמַר), “Until we saw within the hollow of a small star, that it scattered forty gereivai [measures] of mustard seed” (עַד דְּחָזִינַן בֵּי מִרְבַּעְתָּא דְּכוֹכְבָא זוּטָא דַּהֲוָיָא כִּמְבַזְּר אַרְבְּעִין גְּרֵיוֵי בִּיזְרַע דְּחַרְדַּלָּא), the reason it mentions mustard rather than another thing (הַטַּעַם שֶׁאָמַר חַרְדַּל יוֹתֵר מִדָּבָר אַחֵר) is to make known to us the greatness of His Arikh Appayim [forbearance] (הוּא לְהוֹדִיעֵנוּ כַּמָּה אֶרֶךְ אַפַּיִם לְפָנָיו): that the sparks of Gevurah do not ignite (שֶׁלֹּא יִבְעֲרוּ נִיצוֹצוֹת גְּבוּרָה), as is alluded to in the verse (כְּמוֹ שֶׁרָמוּז בַּפָּסוּק), “Smoke rose in His nostrils, and fire from His mouth devoured” (עָלָה עָשָׁן בְּאַפּוֹ וְאֵשׁ מִפִּיו תֹּאכֵל).

And for this reason it said chardal [mustard] (וְלָזֹאת אָמַר חַרְדַּל), because mustard causes smoke to rise into the nose (עַל שֵׁם שֶׁהַחַרְדַּל מַעֲלֶה עָשָׁן לָאַף), and The Holy One, blessed be He, before smoke rises in His nose, even in the smallest measure of erekh ha-af [slowness to anger] (וְהקב״ה קֹדֶם שֶׁיַּעֲלֶה עָשָׁן בְּאַפּוֹ בַּמִּדָּה הַיּוֹתֵר קְטַנָּה בְּאֶרֶךְ הָאַף), which requires that if a man sins, he be judged and punished in that very measure itself (שֶׁהִיא מְחַיֶּבֶת כְּשֶׁיֶּחֱטָא אָדָם שֶׁמִּיָּד יִהְיֶה נִדּוֹן וְנַעֲנַשׁ בְּאוֹתָהּ מִדָּה בְּעַצְמָהּ), He waits until there are sown forty measures of mustard seed (הוּא מַמְתִּין שֶׁיְּהִיו נִזְרָעִין אַרְבְּעִין גְּרֵיוֵי דְּחַרְדַּלָּא), by the merit of the Torah He gave to Yisrael (בִּזְכוּת הַתּוֹרָה שֶׁנָּתַן לְיִשְׂרָאֵל). And it said forty "Measures" (וְאָמַר "אַרְבְּעִין גְּרֵיוֵי) because of the forty days that Moshe stood to receive the Torah (עַל שֵׁם אַרְבָּעִים יוֹם שֶׁעָמַד מֹשֶׁה לְקַבֵּל הַתּוֹרָה), for with every single Midah, which is the transgression that a person commits (שֶׁבְּכָל מִדָּה וּמִדָּה שֶׁהִיא הָעֲבֵרָה שֶׁעוֹשֶׂה הָאָדָם), he should have been punished (הָיָה רָאוּי שֶׁהָיָה נַעֲנָשׁ).

And The Holy One, blessed be He, waits for him for forty middot [measures] before His anger is kindled (וְהקב״ה מַמְתִּין לוֹ עַד אַרְבָּעִים מִדּוֹת קֹדֶם שֶׁיִּחַרֶה אַפּוֹ), and increases His kindness toward him for the sake of His compassion (וּמַגְדִּיל חַסְדּוֹ עִמּוֹ לְמַעַן רַחֲמָיו), and lengthens His anger (וּמַאֲרִיךְ אַפּוֹ).

And because of this, after “slow to anger,” He immediately said, “and abundant in kindness” (וּבִשְׁבִיל זֶה אַחַר ״אֶרֶךְ אַפַּיִם״ אָמַר מִיָּד ״וְרַב חֶסֶד״). He does not call this star “small” because its action is small in quantity (שֶׁאֵינוֹ קוֹרֵא לָזֶה הַכּוֹכָב קָטָן בִּשְׁבִיל שֶׁהוּא קָטָן הַכַּמּוּת בִּפְעוּלָתוֹ), which is to kindle fire (שֶׁהִיא לְהַבְעִיר אֵשׁ), but because it is small in Arikh Appayim [slowness to anger] (אֶלָּא שֶׁהִיא קְטַנָּה בְּאֶרֶךְ אַפַּיִם).

And this is what he said (וְזֶהוּ שֶׁאָמַר): “And if we had ascended higher, we would have been scorched by its vapor” (״וְאִי דְּלִינַן טְפֵי הֲוָה מִתְקַלִּינַן מֵהֲבְלָא״). And concerning it, it is said (וְעָלֶיהָ נֶאֱמַר): “And fire from His mouth shall devour; coals were kindled from Him” (״וְאֵשׁ מִפִּיו תֹּאכֵל גֶּחָלִים בָּעֲרוּ מִמֶּנּוּ״).

For from here all the evils of the world ignite in the next moment (כִּי מִכָּאן בּוֹעֲרוֹת' כָּל הָרָעוֹת הַבָּאוֹת לָעוֹלָם בְּרֶגַע אַחֵר), as the Holy One Blessed Be He gives this star power to conduct His Gevurah (שֶׁהקב״ה נוֹתֵן כֹּחַ לָזֶה הַכּוֹכָב לִנְהֹג גְּבוּרָתוֹ). And this moment is alluded to in the verse: “And El is enraged every day” (וְזֶה הָרֶגַע רָמוּז בַּפָּסוּק "וְאֵל זֹעֵם בְּכָל יוֹם). And this rage is not poured out upon Yisrael (וְזֶה הַזַּעַם אֵינוֹ נִשְׁפָּךְ עַל יִשְׂרָאֵל), rather the Holy One Blessed Be He transforms it into compassion (אֶלָּא הקב״ה הוֹפְכוֹ לְרַחֲמִים), through the merit of the Vav of Ya'akov (בְּסִיבַּת הַוא״ו שֶׁל יַעֲקֹב), which is the staff mentioned in the teaching (שֶׁהִיא אַלְוָותָא שֶׁהִזְכִּיר הַמַּאֲמָר). And if not for this moment (וְאִם לֹא הָיָה זֶה הָרֶגַע), no evil would be drawn at all (לֹא הָיָה שׁוּם רַע נִמְשָׁךְ), and there would be no death found in the world (וְלֹא הָיְתָה מִיתָה מְצוּיָה בָּעוֹלָם), for all evil flows from that moment upon all creatures of the world, from man to beast (כִּי כָּל הָרַע נִמְשָׁךְ מֵאוֹתוֹ רֶגַע עַל כָּל בְּרִיוֹת הָעוֹלָם מֵאָדָם וְעַד בְּהֵמָה).

And when Yisrael do not do His will, may He be blessed (וּכְשֶׁיִּשְׂרָאֵל אֵינָם עוֹשִׂים רְצוֹנוֹ יִתְבָּרַךְ), and they are placed under the constellations like the other nations (וְהֵם נְתוּנִים תַּחַת הַמַּזָּלוֹת כִּשְׁאָר הָאוּמוֹת), a portion of that moment is drawn upon them (נִמְשָׁךְ לָהֶם חֵלֶק מִזֶּה הָרֶגַע), because at that time they do not have the merit to overturn (לְפִי שֶׁאָז אֵין לָהֶם זְכוּת לְשַׁדֵּד) that wrath with the staff, as the teaching said: “And we strike it with the staff” (אוֹתוֹ זַעַם עִם הַמַּטֶּה שֶׁאָמַר הַמַּאֲמָר "וּמְחִינַן לָהּ בְּאַלְוָותָא).

And let it not arise in your mind that the Holy One, blessed be He, is angry with the creatures at this moment by His will (וּבַל יַעֲלֶה עַל דַּעְתְּךָ שֶׁהקב״ה כּוֹעֵס בָּזֶה הָרֶגַע עַל הַבְּרִיּוֹת בִּרְצוֹנוֹ), for He is separate and distant from all anger and distress (שֶׁהוּא מֻבְדָּל וְרָחוֹק מִכָּל כַּעַס וְדְאָגָה). Rather, there are forces which, at this moment, necessitate evils and death (אֶלָּא יֵשׁ כֹּחוֹת שֶׁמְּחַיְּבוֹת בָּזֶה הָרֶגַע רָעוֹת וָמָוֶת), especially this force which the discourse mentioned, calling it Kokhva Zuta [small star] (וּבִפְרָט זֶה הַכֹּחַ שֶׁהִזְכִּיר הַמַּאֲמָר שֶׁאָמַר כוֹכְבָא זוּטָא).

And when it operates with the power given to it by the Holy One Blessed Be He in that moment (וּכְשֶׁזוֹ מִתְנַהֶגֶת עִם כֹּחָהּ שֶׁנָּתַן לָהּ הקב״ה בְּאוֹתוֹ רֶגַע), which is a power that necessitates evil and death (שֶׁהוּא כֹּחַ הַמְחַיֵּב רַע וָמָוֶת), it is not pleasing in His eyes, may He be blessed (לֹא יִיטַב בְּעֵינָיו יִתְבָּרַךְ), as the verse says: “For I do not desire the death of the dead, says Hashem” (כְּמוֹ שֶׁאָמַר הַכָּתוּב ״כִּי לֹא אֶחְפֹּץ בְּמוֹת הַמֵּת נְאֻם ה׳) (Yechezkel 18:32). For this moment is not for evil and death by His will, as this force necessitates (לְפִי שֶׁזֶּה הָרֶגַע אֵינוֹ לְרַע וּלְמָוֶת בִּרְצוֹנוֹ כְּמוֹ שֶׁמְּחַיֵּב זֶה הַכֹּחַ), as the verse says: “For a moment is His anger, life is in His will” (כְּמוֹ שֶׁאָמַר הַכָּתוּב "כִּי רֶגַע בְּאַפּוֹ חַיִּים בִּרְצוֹנוֹ) (Tehillim 30:6).

And the intention is: when this Kokhva Zuta [small star] mentioned in the teaching (וְהַכַּוָּנָה, כְּשֶׁזֶּה הַכּוֹכְבָא זוּטָא שֶׁהִזְכִּיר הַמַּאֲמָר), is that moment of His anger (הוּא אוֹתוֹ רֶגַע בְּאַפּוֹ), there is life in the will of the Holy One Blessed Be He (חַיִּים בִּרְצוֹנוֹ שֶׁל הקב״ה), as the verse says: “Hashem is good to all” (כְּמוֹ שֶׁאָמַר הַכָּתוּב ״טוֹב ה׳ לַכֹּל) (Tehillim 145:9).

And know that the name of this Kokhva Zuta [lesser star] is Elohim (וְדַע, שֶׁשְּׁמוֹ שֶׁל זֶה כּוֹכְבָא זוּטָא הוּא אֱלֹהִים). And because it is the attribute of harsh judgment, and has no greatness with which to perform kindness, but only to execute judgment (וּבִשְׁבִיל שֶׁהוּא מִדַּת הַדִּין הַקָּשֶׁה וְאֵין בּוֹ גְּדֻלָּה לַעֲשׂוֹת חֶסֶד אֶלָּא לַעֲשׂוֹת דִּין), therefore it is called Zuta [lesser] (לָזֶה נִקְרָא זוּטָא), just as we explained concerning “abundant in kindness”—that it is the attribute of mercy (כְּמוֹ שֶׁפֵּרַשְׁנוּ עַל ״וְרַב חֶסֶד״ שֶׁהוּא מִדַּת רַחֲמִים).

And in the future, the Holy One, blessed be He, will remove this power that is within Elohim (וְעָתִיד הקב״ה לְהָסִיר זֶה הַכֹּחַ שֶׁיֵּשׁ לֵאלֹהִים), and give it to Mashiach ben David, among the other powers that He will give him (וּלְתִתָּהּ לְמָשִׁיחַ בֶּן דָּוִד עַל שְׁאָר הַכֹּחוֹת שֶׁיִּתֵּן לוֹ), as it is said: “And the spirit of Hashem shall rest upon him: the spirit of wisdom and understanding, the spirit of counsel and might” (Isaiah 11:2) (כְּמוֹ שֶׁאָמַר ״וְנָחָה עָלָיו רוּחַ יְיָ רוּחַ חָכְמָה וּבִינָה רוּחַ עֵצָה וּגְבוּרָה״).

And this matter is alluded to in the verse: “As a deer longs for streams of water, so my soul longs for You, Elohim” (Psalms 42:2) (וְזֶה הָעִנְיָן רָמוּז לָנוּ בַּפָּסוּק ״כְּאַיָּל תַּעֲרֹג עַל אֲפִיקֵי מָיִם כֵּן נַפְשִׁי תַּעֲרֹג אֵלֶיךָ אֱלֹהִים״).

The intention is: since the angels we mentioned, who ascend and descend on the ladder (הַכַּוָּנָה, בְּהִיוֹת שֶׁהַמַּלְאָכִים שֶׁאָמַרְנוּ שֶׁהֵם עוֹלִים וְיוֹרְדִים בַּסֻּלָּם), because of the swiftness of their ascent and descent they are likened to gazelles and deer (מִצַּר קַלּוּתָם בַּעֲלִיָּתָם וּבִירִידָתָם הֵם נִמְשָׁלִים לִצְבָאִים וְאַיָּלִים), during the time when the harsh attribute of judgment is ruling (בִּזְמַן שֶׁמוֹשֶׁלֶת מִדַּת הַדִּין הַקָּשֶׁה), which is the first watch, as our sages of blessed memory said: “In the first watch, a donkey brays” (Berakhot 3a) (שֶׁהִיא הַמִּשְׁמָרָה הָרִאשׁוֹנָה "חֲמוֹר נוֹעֵר).

They descend to Knesset Yisrael to elevate the prayer of the Tzaddikim and the repentance of those who return (הֵם יוֹרְדִים לִכְנֶסֶת יִשְׂרָאֵל לְהַעֲלוֹת תְּפִלַּת הַצַּדִּיקִים וּתְשׁוּבַת הַשָּׁבִים), to bring the Glory to the Throne, as is their custom (לְהָבִיא הַכָּבוֹד לַכִּסֵּא, כְּמוֹ שֶׁהוּא מִנְהָגָם), and they do not find prayer and repentance to elevate (וְאֵינָם מוֹצְאִים תְּפִלָּה וּתְשׁוּבָה לְהַעֲלוֹת), and they cry out and bring before Him, may He be blessed, the merit of Avraham, whose numerical value is 248 (וְצוֹעֲקִים וּמֵבִיאִים לְפָנָיו יִתְבָּרַךְ זְכוּת אַבְרָהָם שֶׁהוּא בְּחֶשְׁבּוֹן חַמ״ר), and then the world is not destroyed (וְאָז אֵין הָעוֹלָם נֶחְרָב). And it says, “on the streams of water” (וְאָמַר ״עַל אֲפִיקֵי מָיִם), because in that place are the channels from which the world is watered (לְפִי שֶׁבְּאוֹתוֹ מָקוֹם הֵם הָאֲפִיקִים שֶׁמֵּהֶם מַשְׁקִים הָעוֹלָם).

And when the second watch comes (וּכְשֶׁבָּאָה הַמִּשְׁמָרָה הַשֵּׁנִיָּה), since the merit of Avraham is before the Holy One Blessed Be He (כֵּיוָן שֶׁזְּכוּת אַבְרָהָם הוּא לִפְנֵי הקב״ה), then the attribute of judgment is mixed with mercy (וְאָז מִדַּת הַדִּין מְעֹרֶבֶת בְּרַחֲמִים), and the mercy is greater than the judgment (וְהָרַחֲמִים גְּדוֹלִים מִן הַדִּין), the Holy One Blessed Be He desires to channel His mercy upon Yisrael (רוֹצֶה הקב״ה לְגַלְגֵּל רַחֲמָיו עַל יִשְׂרָאֵל), and to pour out His wrath upon the nations (וּלְשָׁפֵךְ חֲמָתוֹ עַל הָאֻמּוֹת), and the ministering princes cry out before Him (וְצוֹעֲקִים הַשָּׂרִים לְפָנָיו).

And this is what the discourse says: “The dogs are howling” (וְזֶהוּ שֶׁאָמַר הַמַּאֲמָר ״כְּלָבִים צוֹעֲקִים), and they say: Master of the Universe, Yisrael are not doing Your will and are not observing the mitzvot of the Torah that You gave them (וְהֵם אוֹמְרִים: רִבּוֹנוֹ שֶׁל עוֹלָם, יִשְׂרָאֵל אֵינָם עוֹשִׂים רְצוֹנְךָ וְאֵינָם מְקַיְּמִים מִצְוֹת הַתּוֹרָה שֶׁנָּתַתָּ לָהֶם), and how can You cause all of us to perish because of them? (וְאֵיךְ תְּאַבֵּד לְכוּלָּנוּ בִּשְׁבִילָם). And the Holy One Blessed Be He (וְהקב״ה), since they are sitting in judgment before Him (כֵּיוָן שֶׁהֵם יוֹשְׁבִים בַּדִּין לְפָנָיו), hears their argument and does not destroy them (שׁוֹמֵעַ טַעֲנָתָם וְאֵינוֹ מְאַבְּדָם), because we are not fulfilling the Torah, and there are sinners among us who behave like the nations (כֵּיוָן שֶׁאֵין אָנוּ מְקַיְּמִים הַתּוֹרָה וְיֵשׁ חוֹטְאִים בֵּינֵינוּ שֶׁעוֹשִׂים מַעֲשֵׂי הָאֻמּוֹת). And when the third watch arrives (וּכְשֶׁבָּאָה הַמִּשְׁמָרָה הַשְּׁלִישִׁית), it is pure mercy (הֵם רַחֲמִים פְּשׁוּטִים), and the world is given drink directly by the Holy One Blessed Be He (וְהָעוֹלָם מֻשְׁקֶה מִיַּד הקב״ה), and in His mercy, like an infant nursing from his mother’s breasts (וּבְרַחֲמָיו כְּיַלּוֹד יוֹנֵק מִשְּׁדֵי אִמּוֹ), and this is what was said about the third watch: “An infant nurses from his mother’s breasts” (וְזֶהוּ שֶׁאָמַר מִשְׁמָרָה שְׁלִישִׁית ״תִּינוֹק יוֹנֵק מִשְּׁדֵי אִמּוֹ). And that which was said: “And a woman speaks with her husband” (וּמַה שֶּׁאָמַר "וְאִשָּׁה מְסַפֶּרֶת עִם בַּעְלָהּ), the intention is that Knesset Yisrael speaks with the Holy One Blessed Be He (הַכַּוָּנָה, שֶׁכְּנֶסֶת יִשְׂרָאֵל מְדַבֶּרֶת עִם הקב״ה), and says: Master of the Universe, how is it that You divide all Your mercy among the nations, while Yisrael suffers in distress? (וְאוֹמֶרֶת: רִבּוֹנוֹ שֶׁל עוֹלָם, אֵיךְ אַתָּה מְחַלֵּק כָּל רַחֲמֶיךָ עִם כָּל הָאֻמּוֹת וְיִשְׂרָאֵל יֵשׁ לָהֶם צָרָה).

And the Holy One Blessed Be He responds: Because they do not unify My Name at the proper hours (וּמֵשִׁיב הקב״ה: לְפִי שֶׁהֵם אֵינָם מְיַחֲדִים שְׁמִי בַּשָּׁעוֹת הָרְאוּיוֹת), and they do not listen to My commandments (וְאֵינָם שׁוֹמְעִים בְּמִצְו‍ֹתַי), therefore I send them troubles so they will return and seek My face (וְלָכֵן אֲנִי נוֹתֵן לָהֶם צָרוֹת כְּדֵי שֶׁיָּשׁוּבוּ וִיבַקְשׁוּ פָּנַי), as it is said: “Return, O backsliding children” (Jeremiah 3:22) (״שׁוּבוּ בָּנִים שׁוֹבָבִים), for the waywardness of Yisrael will ultimately be healed and they will go free from the imprisonment of the exile they are in (עֲתִידוֹת הֵן מְשׁוּבוֹת יִשְׂרָאֵל שֶׁתִּהְיֶינָה נִרְפָּאוֹת וְלָצֵאת מִמַּאֲסַר הַגָּלוּת שֶׁהֵם בּוֹ). And this is alluded to in what the discourse said: “To one who sleeps in a dark house” and does not recite Keri’at Shema (וְזֶה רָמוּז בְּמַה שֶּׁאָמַר הַמַּאֲמָר ״לְמַאן דְּגַנִּי בְּבֵית אָפֵל״ וְלֹא קָרֵי קְרִיאַת שְׁמַע), the intention is: why is he sitting in exile? Because he did not unify His Name at the proper times (הַכַּוָּנָה, לָמָּה הוּא יוֹשֵׁב בַּגָּלוּת לְפִי שֶׁלֹּא יִחֵד שְׁמוֹ בַּשָּׁעוֹת הָרְאוּיוֹת). And that which was said: “Once the woman speaks with her husband and the infant nurses from his mother’s breasts, let him rise and recite” (וּמַה שֶּׁאָמַר ״כֵּיוָן דְּאִשָּׁה מְסַפֶּרֶת עִם בַּעְלָהּ וְתִּינוֹק יוֹנֵק מִשְּׁדֵי אִמּוֹ, לְקוּם וּלְקָרֵי), the intention is: when the day of vengeance of the Holy One Blessed Be He comes, sealed within His heart (הַכַּוָּנָה, שֶׁכְּשֶׁיָּבוֹא יוֹם נְקָמָתוֹ שֶׁל הקב״ה הַחָתוּם בְּלִבּוֹ), as the verse says (כְּמוֹ שֶׁאָמַר הַכָּתוּב): “For the day of vengeance is in My heart” (Isaiah 63:4) (״כִּי יוֹם נָקָם בְּלִבִּי), David, who sits in the Merkavah-which is the place of Knesset Yisrael, called “Earth” (דָּוִד, שֶׁיוֹשֵׁב בַּמֶּרְכָּבָה, שֶׁהוּא הַמָּקוֹם שֶׁבּוֹ כְּנֶסֶת יִשְׂרָאֵל הַנִּקְרֵאת אֶרֶץ)-will ascend before the Holy One Blessed Be He to receive all the shefa (יַעֲלֶה לִפְנֵי הקב״ה לְקַבֵּל כָּל הַהַשְׁפָּעָה), which is now being received by the nations collectively (שֶׁעַתָּה מְקַבְּלוֹת כָּל הָאֻמּוֹת בְּיַחַד), for as long as they receive it, Knesset Yisrael does not receive it (כִּי מִצַּד שֶׁהֵן מְקַבְּלוֹת אוֹתָהּ, כְּנֶסֶת יִשְׂרָאֵל אֵינָהּ מְקַבֶּלֶת), and she is like a dry land (וְהִיא כְּאֶרֶץ צִיָּה).

And from that place David will arise (וּמֵאוֹתוֹ מָקוֹם יַעֲלֶה דָּוִד), as it is said: “He came up like a tender shoot before Him, and like a root from parched earth” (כְּמוֹ שֶׁאָמַר ״וַיַּעַל כַּיּוֹנֵק לְפָנָיו וְכַשֹּׁרֶשׁ מֵאֶרֶץ צִיָּה״). (Isaiah 53:2), in such a manner that he alone will receive all the shefa of the world (בְּאֹפֶן שֶׁהוּא לְבַדּוֹ יְקַבֵּל כָּל הַשְּׁפָעַת הָעוֹלָם), and because he receives directly from the Holy One Blessed Be He, he is likened to an infant (וְעַל שֵׁם שֶׁהוּא מְקַבֵּל מִיָּד הקב״ה הוּא מִתְיַחֵס כְּתִינוֹק), as it says: “An infant nursing from his mother’s breasts” (כְּמוֹ שֶׁאָמַר ״תִּינוֹק יוֹנֵק מִשְּׁדֵי אִמּוֹ). And throughout that time and onward (וְכָל אוֹתוֹ זְּמַן וּלְהַלְעָן), Yisrael will awaken from his slumber (יֵעוֹר יִשְׂרָאֵל מִשְּׁנָתוֹ), and will go forth from the imprisonment of exile (וְיֵצֵא מִמַּאֲסַר הַגָּלוּת), and will rise and unify the Name of the Holy One Blessed Be He (וְיָקוּם וִייַחֵד שְׁמוֹ שֶׁל הקב״ה), at the proper hours (בַּשָּׁעוֹת הָרְאוּיוֹת).

This is what the discourse said (זֶהוּ שֶׁאָמַר הַמַּאֲמָר): “Once the woman speaks with her husband and the infant nurses from his mother’s breasts, let him rise and recite” (כֵּיוָן דְּאִשָּׁה מְסַפֶּרֶת עִם בַּעְלָהּ וְתִּינוֹק יוֹנֵק מִשְּׁדֵי אִמּוֹ, לְקוּם וְלִיקְרֵי). And they will no longer continue to sin in their rebelliousness (וְלֹא יוֹסִיפוּ עוֹד לַחֲטוֹא בְּמְשׁוּבָתָם), and not to unify His Name at the proper hours (וּשְׁלֹא לְיַחֵד שְׁמוֹ בַּשָּׁעוֹת הָרְאוּיוֹת), and all their rebelliousness will be healed (וְיִתְרַפְּאוּ כָּל מְשׁוּבָתָם), as it is said: “I will heal your backslidings” (Jeremiah 3:22) (כְּמוֹ שֶׁאָמַר "אֶרְפָּא מְשׁוּבוֹתֵיכֶם" וְגוֹ׳). And famine will flee from their land (וְיָנוּס הָרָעָב מֵאַרְצָם), which is Knesset Yisrael (שֶׁהִיא כְּנֶסֶת יִשְׂרָאֵל), which had been a parched land (שֶׁהָיְתָה אֶרֶץ צִיָּה). And the power of Elohim will no longer judge her (וְלֹא יִשְׁפּוֹט עוֹד אוֹתָהּ כּוֹחַ אֱלֹהִים), because it will be given to Mashiach ben David (לְפִי שֶׁיִּנָּתֵן לְמָשִׁיחַ בֶּן דָּוִד), as we said above (כְּמוֹ שֶׁאָמַרְנוּ לְמַעְלָה), and as it will be said further below with the help of Hashem (וּכְמוֹ שֶׁנֵּאָמֵר עוֹד לְהַלְעָן בְּעֶזְרַת ה׳).

And why will Elohim no longer judge her? (וְלָמָּה לֹא יִשְׁפּוֹט אוֹתָהּ אֱלֹהִים), Because from there all the evils were drawn upon Yisrael (לְפִי שֶׁמִּשָּׁם נִמְשְׁכוּ כָּל הָרָעוֹת לְיִשְׂרָאֵל), at the time when they sin (בִּזְמַן שֶׁהֵם חוֹטְאִים), and are liable to enter judgment (וְהֵם חַיָּיבִים לִיכָּנֵס בַּדִּין). As it is written: “And it came to pass in the days when the judges judged” (Judges 1:1) (כְּמוֹ שֶׁאָמַר הַכָּתוּב "וַיְהִי בִּימֵי שְׁפֹט הַשֹּׁפְטִים), the intention is: at the time when the attribute of judgment ruled over Yisrael (שֶׁהַכַּוָּנָה, בִּזְמַן שֶׁהָיְתָה מִדַּת הַדִּין שׁוֹפֶטֶת אֶת יִשְׂרָאֵל). For “judges” is like “Elohim” (שֶׁ״שֹׁפְטִים״ הוּא כְּמוֹ ״אֱלֹהִים), as it is written: “Then his master shall bring him to the Elohim” (Exodus 21:6) (כְּמוֹ שֶׁאָמַר הַכָּתוּב "וְהִגִּישׁוֹ אֲדֹנָיו אֶל הָאֱלֹהִים).

And immediately when they are judged (וּמִיָּד כְּשֶׁהֵם נִשְׁפָּטִים), there is famine in the land (יֵשׁ רָעָב בָּאָרֶץ), as we said (שֶׁאָמַרְנוּ), which is Knesset Yisrael (שֶׁהִיא כְּנֶסֶת יִשְׂרָאֵל), because the blessing is taken from her (מִצַּד שֶׁהַבְּרָכָה נִלְקַחַת מִמֶּנָּה), and this is what is written: “And there was famine in the land” (Ruth 1:1) (וְזֶהוּ שֶׁכָּתוּב ״וַיְהִי רָעָב בָּאָרֶץ). And the Shekhina departs from the Throne (וְהַשְּׁכִינָתָא מִסְתַּלֶּקֶת מִן הַכִּסֵּא), and when there is a withdrawal Above (וּבִהְיוֹת סִתַלְּקוּת לְמַעְלָה), there is also a withdrawal below among the kings of Yisrael (גַּם כֵּן יֵשׁ סִתַלְּקוּת לְמַטָּה בְּמַלְכֵי יִשְׂרָאֵל), who are removed from their thrones (שֶׁמִּסְתַלְּקִים מִכִּסְאוֹתֵיהֶם), and go into exile (וְהוֹלְכִים בַּגָּלוּת). And this is what is written: “And a man went from Beit Lechem Yehudah” (Ruth 1:1) (וְזֶהוּ שֶׁכָּתוּב ״וַיֵּלֶךְ אִישׁ מִבֵּית לֶחֶם יְהוּדָה״ וְגוֹ׳). And “a man” (ish) is a hint to Hashem (וְ״אִישׁ״ רֶמֶז לַה׳), as it is written: “Hashem is a Man of war” (Exodus 15:3) (כְּמוֹ שֶׁכָּתוּב ״ה׳ אִישׁ מִלְחָמָה). “From Beit Lechem Yehudah”-this means, from the house from which came bread and sustenance to Yehudah (מִבֵּית לֶחֶם יְהוּדָה, רוֹצֶה לוֹמַר: מִן הַבַּיִת שֶׁמִּמֶּנּוּ בָּאוּ הַלֶּחֶם וְהַמָּזוֹן לִיהוּדָה). And that which is written: “To dwell in the fields of Moav, he and his wife and his two sons” (Ruth 1:2) (וּמַה שֶּׁכָּתוּב "לָגוּר בִּשְׂדֵי מוֹאָב הוּא וְאִשְׁתּוֹ וּשְׁנֵי בָנָיו), the Holy One Blessed Be He is the man (הקב״ה אִישׁ), and Yisrael are His wife (וְיִשְׂרָאֵל הֵם אִשְׁתּוֹ). And when the wife is among the nations (וּכְשֶׁהָאִשָּׁה בֵּין הָאֻמּוֹת), which is in the fields of Moav (שֶׁהוּא בִּשְׂדֵי מוֹאָב), the man is also with them (הָאִישׁ גַּם כֵּן עִמָּהֶם), as our sages of blessed memory said (כְּמוֹ שֶׁאָמְרוּ ז״ל): “In every place that Yisrael were exiled, the Shekhina was with them” (כָּל מָקוֹם שֶׁגָּלוּ יִשְׂרָאֵל, שְׁכִינָה עִמָּהֶם) etc. (וְכוּ׳).

And that which is written: “And the name of the man was Elimelekh” (Ruth 1:2) (וּמַה שֶּׁכָּתוּב "וְשֵׁם הָאִישׁ אֱלִימֶלֶךְ)-“Eli” is the Name of the Holy One Blessed Be He (אֵלִי, הוּא שְׁמוֹ שֶׁל הקב״ה), to Whom kingship rightly belongs (שֶׁלּוֹ רָאוּי הַמְּלוּכוּת). “And the name of his wife was Naomi” (Ruth 1:2) (וְשֵׁם אִשְׁתּוֹ נָעֳמִי)-this refers to Yisrael (הֵם יִשְׂרָאֵל), who are pleasant in their deeds (שֶׁהֵם נְעִימִים בְּמַעֲשֵׂיהֶם). And that which is written: “And the names of his two sons were Machlon and Khilyon, Efratim” (Ruth 1:2) (וּמַה שֶּׁכָּתוּב ״וְשֵׁם שְׁנֵי בָנָיו מַחְלוֹן וְכִלְיוֹן אֶפְרָתִים)-“Machlon and Khilyon” are like Pishon and Gichon (מַחְלוֹן וְכִלְיוֹן כְּמוֹ פִּישׁוֹן וְגִיחוֹן), which are ten letters (שֶׁהֵם עֶשֶׂר אוֹתִיּוֹת), corresponding to the ten Sefirot (כְּנֶגֶד עֶשֶׂר סְפִירוֹת), as we explained in the first Kuntres (כְּמוֹ שֶׁפֵּרַשְׁנוּ בְּקוּנְטְרֵס רִאשׁוֹן), up to the river Perat, which is the language of fruitfulness (עַד נְהַר פְּרָת שֶׁהוּא לָשׁוֹן פְּרִי).

And therefore it says here “Efratim,” which is also a language of fruit (וְלָכֵן אָמַר כָּאן ״אֶפְרָתִים״ שֶׁהוּא גַּם כֵּן לָשׁוֹן פְּרִי). That is to say, Machlon and Khilyon produce fruit for Beit Lechem Yehudah (רוֹצֶה לוֹמַר, מַחְלוֹן וְכִלְיוֹן הֵם עוֹשִׂים פֵּרוֹת לְבֵית לֶחֶם יְהוּדָה). And since we said that wherever Yisrael were exiled, the Shekhina is with them (וְכֵיוָן שֶׁאָמַרְנוּ שֶׁכָּל מָקוֹם שֶׁגָּלוּ יִשְׂרָאֵל, שְׁכִינָה עִמָּהֶם), therefore it says: “And they came to the field of Moav and they were there” (Ruth 1:2) (לָזֶה אָמַר "וַיָּבֹאוּ שְׂדֵי מוֹאָב וַיִּהְיוּ שָׁם). And it is fitting to ask (וְיֵשׁ לִשְׁאוֹל), since the Shekhina is with Yisrael the entire time they are in exile (כֵּיוָן שֶׁהַשְּׁכִינָה עִם יִשְׂרָאֵל כָּל זְמַן שֶׁהֵם בַּגָּלוּת), and likewise the fruit of Machlon and Khilyon (וְגַם כֵּן פְּרִי מַחְלוֹן וְכִלְיוֹן), if so, it would not be fitting that they should experience suffering and afflictions while in exile (אִם כֵּן לֹא הָיָה רָאוּי שֶׁיַּעַבְרוּ צָרוֹת וְרָעוֹת בִּהְיוֹתָם בַּגָּלוּת).

Rather, the reason is (אֶלָּא הַטַּעַם הוּא), that since they are among the nations (שֶׁכֵּיוָן שֶׁהֵם בֵּין הָאֻמּוֹת), they learn from their deeds (לוֹמְדִים מִמַּעֲשֵׂיהֶם). And the power through which the Holy One Blessed Be He fights their wars (וְהַכֹּחַ שֶׁבּוֹ לוֹחֵם הקב״ה מִלְחֲמוֹתֵיהֶם), is as though it sleeps among them (הוּא כִּיְשֵׁנָה בֵּינֵיהֶם), and He does not fight their wars (שֶׁאֵינוֹ לוֹחֵם מִלְחֲמוֹתֵיהֶם), nor contend their cause as in former times (וְרַב רִיבָם כִּימֵי קֶדֶם), and He does not cloak Himself in strength on their behalf (וְאֵינוֹ מִתְלַבֵּשׁ בְּעֹז בַּעֲבוּרָם), which is in the attribute of judgment, which is Elohim (שֶׁהוּא בְּמִדַּת הַדִּין שֶׁהִיא אֱלֹהִים), as it is written: “Have You not, O Elohim, rejected us? And will You not go forth, O Elohim, with our armies?” (Psalms 60:12) (כְּמוֹ שֶׁאָמַר הַכָּתוּב ״הֲלֹא אֱלֹהִים זְנַחְתָּנוּ וְלֹא תֵצֵא אֱלֹהִים בְּצִבְאוֹתֵינוּ).

This is what is meant by: “And Elimelekh, the husband of Naomi, died” (Ruth 1:3) (זֶהוּ שֶׁאָמַר ״וַיָּמָת אֱלִימֶלֶךְ אִישׁ נָעֳמִי)-that is to say (רוֹצֶה לוֹמַר), that at first He was a Man of war for Yisrael, who is Naomi (שֶׁמִּתְחִלָּה הָיָה אִישׁ מִלְחָמָה לְיִשְׂרָאֵל שֶׁהִיא נָעֳמִי). And that which is written: “And they took for themselves Moavite wives” (Ruth 1:4) (וּמַה שֶּׁכָּתוּב ״וַיִּשְׂאוּ לָהֶם נָשִׁים מֹאֲבִיּוֹת)-this means (רוֹצֶה לוֹמַר), that Machlon and Khilyon, who are the places through which influence flows into the world (שֶׁמַּחְלוֹן וְכִלְיוֹן שֶׁהֵם הַמְּקוֹמוֹת שֶׁמַּשְׁפִּיעִים בָּעוֹלָם), now, because of the sins of Yisrael (עַתָּה בַּעֲווֹנוֹת יִשְׂרָאֵל), they bestow blessing upon the nations (הֵם מַשְׁפִּיעִים הַבְּרָכָה בָּאֻמּוֹת), and Yisrael receive suffering and afflictions through them (וְיִשְׂרָאֵל מְקַבְּלִים צָרוֹת וְרָעוֹת עַל יְדֵיהֶם), because they slacken their hands from the mitzvot (בִּשְׁבִיל שֶׁהֵם מְרַפִּים יְדֵיהֶם מִן הַמִּצְווֹת), and they turn their back and not their face toward the Holy One Blessed Be He (וּפוֹנִים אֶל הקב״ה עוֹרֶף וְלֹא פָנִים). And because of this, they are saturated with troubles and evils (וּבִשְׁבִיל זֶה הֵם רְוֵיִים מִצָּרוֹת וְרָעוֹת), and this is what is hinted in their names (וְזֶה שֶׁרִמֵּז בִּשְׁמוֹתָן), which are “Orpah” and “Ruth” (שֶׁהֵם "עָרְפָּה" וְ"רוּת).

And do not let it enter your mind (וְלֹא יַעֲלֶה עַל דַּעְתְּךָ) that the blessing bestowed upon the nations when Yisrael do not perform the will of the Omnipresent (שֶׁהַבְּרָכָה הַמֻּשְׁפַּעַת עַל הָאֻמּוֹת כְּשֶׁאֵין יִשְׂרָאֵל עוֹשִׂים רְצוֹנוֹ שֶׁל מָקוֹם), is like the blessing that is bestowed through the merit of Yisrael (הִיא כְּמוֹ הַבְּרָכָה הַמֻּשְׁפַּעַת בִּזְכוּת יִשְׂרָאֵל), for there is a great difference in the nature of the blessing (כִּי גַּם כֵּן יֵשׁ שִׁנּוּי גָּדוֹל בַּבְּרָכָה), as we said regarding the Shekhina (כְּמוֹ שֶׁאָמַרְנוּ בַּשְּׁכִינָה). And this is what is written: “And they also died, both of them-Machlon and Khilyon” (Ruth 1:5) (וְזֶהוּ שֶׁאָמַר ״וַיָּמֻתוּ גַּם שְׁנֵיהֶם מַחְלוֹן וְכִלְיוֹן). And he said “also” (וְאָמַר ״גַּם) to hint (לְרַמֵּז) that this is not actual death (שֶׁאֵינָהּ מִיתָה מַמָּשׁ), but rather similar to what we said about the Shekhinah (אֶלָּא שֶׁהִיא דּוּמְיָא מִמַּה שֶּׁאָמַרְנוּ בַּשְּׁכִינָה), that even though there is blessing in the world (שֶׁאַף עַל פִּי שֶׁיֵּשׁ בְּרָכָה בָּעוֹלָם), it bears no resemblance to that which is bestowed through the merit of Yisrael (אֵין לָהּ דִּמְיוֹן עִם הַמֻּשְׁפַּעַת בִּזְכוּת יִשְׂרָאֵל).

And the blessing that comes to Yisrael is not as in former times (וְהַבְּרָכָה הַבָּאָה לְיִשְׂרָאֵל אֵינָהּ כִּימֵי קֶדֶם), when they would receive it directly from the Holy One Blessed Be He (שֶׁהָיוּ מְקַבְּלִים אוֹתָהּ מִיָּד הקב״ה). But while they are in exile (וּבִהְיוֹתָם בַּגָּלוּת), they receive it through the ministering princes (מְקַבְּלִים אוֹתָהּ עַל יְדֵי הַשָּׂרִים), who are hinted to in Boaz’s young men (שֶׁהֵם רְמוּזִים בִּנְעָרֵי בּוֹעַז). For Boaz is an allusion to the Holy One Blessed Be He (שֶׁבּוֹעַז הוּא רֶמֶז לַהקב״ה), who in the future will rule over Yisrael with strength and might (שֶׁעָתִיד לִמְלוֹךְ עַל יִשְׂרָאֵל בְּעוֹז וּבִגְבוּרָה), and will awaken from His sleep, as we said in the verse (וְיֵעוֹר מִשְּׁנָתוֹ כְּמוֹ שֶׁאָמַרְנוּ בַּפָּסוּק): “And Elimelekh, the husband of Naomi, died” (Ruth 1:3) ("וַיָּמָת אֱלִימֶלֶךְ אִישׁ נָעֳמִי)-that is, He concealed His strength and might from them (שֶׁהַכַּוָּנָה, שֶׁהִסְתִּיר כֹּחוֹ וְעוּזוֹ מֵהֶם), and did not fight their wars, as we said (וְאֵינוֹ לֹחֵם מִלְחֲמוֹתֵיהֶם כְּמוֹ שֶׁאָמַרְנוּ). And in “Boaz” He hinted to us that in the future He will awaken from His sleep (וּבְ"בוֹעַז" רִמֵּז לָנוּ שֶׁעָתִיד שֶׁיֵּעוֹר מִשְּׁנָתוֹ), as it is written: “And Naomi had a relative of her husband, a man of valor from the family of Elimelekh, and his name was Boaz” (Ruth 2:1) (כְּמוֹ שֶׁכָּתוּב ״וּלְנָעֳמִי מוֹדַע לְאִישָׁהּ אִישׁ גִּבּוֹר חַיִל מִמִּשְׁפַּחַת אֱלִימֶלֶךְ וּשְׁמוֹ בֹּעַז).

The intention is: that in the Name of the Holy One Blessed Be He (הַכַּוָּנָה: שֶׁבִּשְׁמוֹ שֶׁל הקב״ה), is the strength to restore the captivity of His people Yisrael (בּוֹ הָעֹז לָשׁוּב שְׁבוּת עַמּוֹ יִשְׂרָאֵל). And that which we said, that Yisrael receive the blessing through the ministering princes, who are hinted to in the young men of Boaz (וּמַה שֶּׁאָמַרְנוּ שֶׁיִּשְׂרָאֵל מְקַבְּלִים הַבְּרָכָה עַל יְדֵי הַשָּׂרִים הָרְמוּזִים בִּנְעָרֵי בּוֹעַז), this is hinted to in the verse: “And so you shall cleave to my young women” (Ruth 2:8) (הוּא רָמוּז בַּפָּסוּק "וְכֹה תִּדְבָּקִין עִם נַעֲרֹתָי).

And also, he said: “And you shall drink from what the young men have drawn” (Ruth 2:9) (וְגַם כֵּן אָמַר "וְשָׁתִית מֵאֲשֶׁר יִשְׁאֲבוּן הַנְּעָרִים). And the reason it is expressed in both masculine and feminine language (וּמַה שֶּׁאָמַר לָשׁוֹן זָכָר וּנְקֵבָה), is because there are within them those who bestow and those who receive (לְפִי שֶׁיֵּשׁ בָּהֶם מַשְׁפִּיעִים וּמוּשְׁפָעִים), and the one who bestows is expressed in masculine language, while the one who receives is expressed in feminine language (וְהַמַּשְׁפִּיעַ מִתְיַחֵס בִּלְשׁוֹן זָכָר וְהַמּוּשְׁפָע בִּלְשׁוֹן נְקֵבָה). And not only do Yisrael not receive the blessing directly from the Holy One Blessed Be He (וְלֹא דַּי שֶׁיִּשְׂרָאֵל אֵינָם מְקַבְּלִים הַבְּרָכָה מִיָּד הקב״ה), but even from the ministering princes they do not receive it (אֶלָּא אֲפִלּוּ מִן הַשָּׂרִים אֵינָם מְקַבְּלִים אוֹתָהּ), except through other intermediaries (אֶלָּא עַל יְדֵי אֶמְצָעִים אֲחֵרִים), who are the nations under the dominion of the princes (שֶׁהֵם הָאֻמּוֹת שֶׁתַּחַת מֶמְשֶׁלֶת הַשָּׂרִים), and Yisrael in exile are sustained from the scraps of their hands (וְיִשְׂרָאֵל בַּגָּלוּת נִיזּוֹנִים מִטֶּרֶף יָדָם), which Hashem gives to those who fear Him (שֶׁה׳ נוֹתֵן לְיִרְאָיו), and they-the nations-are the other intermediaries (וְהֵם הָאֶמְצָעִים הָאֲחֵרִים). And this is hinted to us here (וְזֶה רָמוּז לָנוּ כָּאן), for Naomi is an allusion to Yisrael (שֶׁהֲרֵי נָעֳמִי הִיא רֶמֶז לְיִשְׂרָאֵל), and she did not receive directly from the young men who hint to the ministering princes (וְלֹא הָיְתָה הִיא מְקַבֶּלֶת מִיָּד הַנְּעָרִים הָרוֹמְזִים לַשָּׂרִים), but rather she received through Ruth (אֶלָּא הָיְתָה מְקַבֶּלֶת בְּאֶמְצָעוּת רוּת), who is a hint to Knesset Yisrael in the time that Yisrael is in exile (שֶׁהִיא רֶמֶז לְכְנֶסֶת יִשְׂרָאֵל בִּזְמַן שֶׁיִּשְׂרָאֵל בַּגָּלוּת). Because in Knesset Yisrael there is right and left (לְפִי שֶׁבַּכְּנֶסֶת יֵשׁ יָמִין וּשְׂמֹאל), and Yisrael are influenced from the right side (וְיִשְׂרָאֵל מֻשְׁפָעִים מִן הַיָּמִין), and the nations from the left (וְהָאֻמּוֹת מִן הַשְּׂמֹאל). And when Yisrael are in exile, they too are influenced from the left like the nations (וּכְשֶׁיִּשְׂרָאֵל בַּגָּלוּת, הֵם מֻשְׁפָעִים גַּם כֵּן מִן הַשְּׂמֹאל כַּאֻמּוֹת), and therefore Naomi received through Ruth (וְלָזֶה הָיְתָה נָעֳמִי מֻשְׁפַּעַת עַל יְדֵי רוּת), who was from the nations (שֶׁהָיְתָה מִן הָאֻמּוֹת), to hint to us this reality (לְרָמֵז לָנוּ זֶה). And from this perspective the blessing is not whole (וּמִזֶּה הַצַּד אֵין הַבְּרָכָה שְׁלֵמָה), for it comes from the excess of the shefa that the princes have poured out upon the nations (שֶׁהִיא מִמּוֹתַר הַהַשְׁפָּעָה שֶׁהִשְׁפִּיעוּ הַשָּׂרִים עַל הָאֻמּוֹת). And in the place where Yisrael once had a land flowing with milk and honey (וּבִמְקוֹם שֶׁהָיָה לְיִשְׂרָאֵל אֶרֶץ זָבַת חָלָב וּדְבַשׁ), for then the influence would come directly to the Knesset from the Holy One Blessed Be He (שֶׁכֵּן הָיָה מֻשְׁפָּע עַל הַכְּנֶסֶת מִיָּד הקב״ה), here, there was only a morsel dipped in vinegar (כָּאן לֹא הָיָה אֶלָּא פַּת טְבוּלָה בַּחֹמֶץ), which is the opposite of milk and honey (שֶׁהוּא הֶפֶךְ הַדְּבַשׁ וְהַחָלָב), as it is written: “And you shall eat of the bread, and dip your morsel in vinegar, and she sat beside the reapers, and he handed her roasted grain” (Ruth 2:14) (כְּמוֹ שֶׁכָּתוּב ״וְאָכַלְתְּ מִן הַלֶּחֶם וְטָבַלְתְּ פִּתֵּךְ בַּחֹמֶץ וַתֵּשֶׁב מִצַּד הַקּוֹצְרִים וַיִּצְבָּט לָהּ קָלִי), a hint to the fire of judgment that touched Yisrael (רֶמֶז לְאֵשׁ הַדִּין שֶׁנָּגַע לְיִשְׂרָאֵל). And that which it says, “And she ate and was satisfied and there remained” (וּמַה שֶּׁאָמַר ״וַתֹּאכַל וַתִּשְׂבַּע וַתּוֹתַר), that even though Yisrael ate and were satisfied with troubles and evils (שֶׁאַף עַל פִּי שֶׁיִּשְׂרָאֵל אָכְלוּ וְשָׂבְעוּ צָרוֹת וְרָעוֹת), and they ate their bread dipped in vinegar (וְאָכְלוּ פִּיתָם טָבוּל בַּחֹמֶץ), from that same cup they drank, there remained for the nations to drink (מֵאוֹתוֹ כּוֹס שֶׁשָּׁתוּ הוֹתִיר שֶׁיִּשְׁתוּ הָאֻמּוֹת), and the honey and the milk shall return to Yisrael (וְיָשׁוּב הַדְּבַשׁ וְהֶחָלָב לְיִשְׂרָאֵל), when the right returns to the throne (כְּשֶׁיָּשׁוּב הַיָּמִין לַכִּסֵּא), and Yisrael return to their land (וְיָשׁוּבוּ יִשְׂרָאֵל לְאַרְצָם).

For Yisrael are brothers with the Knesset (שֶׁיִּשְׂרָאֵל הֵם אַחִים עִם הַכְּנֶסֶת), in the sense that just as the Shekhinah comes to the Knesset (מִצַּד שֶׁכְּמוֹ שֶׁהַשְּׁכִינָה בָּאָה לַכְּנֶסֶת), so she comes to Yisrael (כָּךְ הִיא בָּאָה לְיִשְׂרָאֵל). And this is what the verse says (וְזֶהוּ שֶׁאָמַר הַכָּתוּב): “I have come into My garden, My sister, [My] bride” (כָּלָה אֲחוֹתִי לְגַנִּי בָּאתִי) (Shir haShirim 5:1), meaning to say (רוֹצֶה לוֹמַר), that Yisrael say they have come to their garden, which is the Land of Yisrael (שֶׁאוֹמְרִים יִשְׂרָאֵל שֶׁבָּאוּ לְגַנָּם שֶׁהִיא אֶרֶץ יִשְׂרָאֵל), because “My sister,” which is the Knesset, is the bride to whom the man has come (לְפִי שֶׁאֲחוֹתִי שֶׁהִיא הַכְּנֶסֶת הִיא כַלָּה שֶׁבָּא הָאִישׁ אֵלֶיהָ). And since this is so (וּכְוָון שֶׁכֵּן הוּא): “I have gathered My myrrh with My spice, I have eaten My honeycomb with My honey, I have drunk My wine with My milk” etc. (אָרִיתִי מוֹרִי עִם בְּשָׂמִי אָכַלְתִּי יַעֲרִי עִם דְּבָשִׁי שָׁתִיתִי יֵינִי עִם חֲלָבִי כו׳) (Shir haShirim 5:1), and it shall not be as in the days of the exile (וְלֹא יִהְיֶה כִּימֵי הַגָּלוּת), when Rut would complain and say (שֶׁהָיְתָה מִתְרַעֶמֶת רוּת וְאוֹמֶרֶת): “And I shall not be like one of your handmaids” (וַאֲנִי לֹא אֶהְיֶה כְּאַחַת שִׁפְחֹתֶיךָ) (Ruth 2:13).

And on “I shall be” (אֶהְיֶה) there is a Zakef katan (וְעַל ״אֶהְיֶה״ יֵשׁ זָקֵף קָטָן), to hint to us that Ehyeh is the Name of the Holy One Blessed Be He (לְרַמֵּז לָנוּ שֶׁאֶהְיֶה הוּא שְׁמוֹ שֶׁל הקב״ה), which is in the Supernal Keter (שֶׁהוּא בַּכֶּתֶר עֶלְיוֹן). And Ruth says (וְאוֹמֶרֶת רוּת): When I do not have with me the Name Ehyeh, which is simple Mercy (כְּשֶׁאֵין עִמִּי שֵׁם אֶהְיֶה שֶׁהוּא רַחֲמִים פְּשׁוּטִים), I am left like one of Your handmaids (אֲנִי נִשְׁאֶרֶת כְּאַחַת שִׁפְחֹתֶיךָ), which ought not to have been so (מַה שֶּׁלֹּא הָיָה רָאוּי לִהְיוֹת כֵּן), for the Israelite nation is the Lady (שֶׁהָאֻמָּה הַיִּשְׂרְאֵלִית הִיא הַגְּבֶרֶת), and she has no connection to the handmaids, who are the nations (וְאֵין לָהּ יַחַס עִם הַשְּׁפָחוֹת שֶׁהֵן הָאֻמּוֹת). Therefore, simple mercy shall return to the Knesset (וְלָכֵן יָשׁוּבוּ הָרַחֲמִים הַפְּשׁוּטִים לַכְּנֶסֶת), as the verse says (כְּמוֹ שֶׁאָמַר הַכָּתוּב): “For Hashem shall have mercy upon Ya'akov and shall yet choose Yisrael” (כִּי יְרַחֵם ה׳ אֶת יַעֲקֹב וּבָחַר עוֹד בְּיִשְׂרָאֵל) (Isaiah 14:1).

And the reason that it says “yet” (וְהַטַּעַם שֶׁאָמַר ״עוֹד) is that it has two meanings (שֶׁיֵּשׁ לוֹ שְׁתֵּי מַשְׁמָעוּיוֹת), sometimes it serves as “more,” and sometimes as “still” (פַּעֲמִים יִשָּׁמֵשׁ בִּלְשׁוֹן יוֹתֵר וּפַעֲמִים בִּלְשׁוֹן עֲדַיִן), and here it carries both (וּכָאן יֵשׁ לוֹ הַשְּׁתֵּי מַשְׁמָעוּיוֹת), that still the Holy One Blessed Be He will remember His people to show them mercy (שֶׁעֲדַיִן יִזְכֹּר הקב״ה לְעַמּוֹ לְרַחֵם עֲלֵיהֶם), and the redemption shall be greater than the other redemptions (וְתִהְיֶה הַגְּאֻלָּה יְתֵרָה עַל הַגְּאֻלוֹת הָאַחֵרוֹת).

That in the redemption which was done by Moshe Rabbeinu, peace be upon him (שֶׁבַּגְּאֻלָּה שֶׁעָשָׂה מְרַע״ה), it is said, “And it came to pass at midnight, and Hashem struck all the firstborn” (נֶאֱמַר ״וַיְהִי בַּחֲצִי הַלַּיְלָה וַה׳ הִכָּה כָּל בְּכוֹר) (Shemot 12:29), the intention being (שֶׁהַכַּוָּנָה): that even though they went out from exile (שֶׁאַף עַל פִּי שֶׁיָּצְאוּ מִן הַגָּלוּת), still, they remained in “midnight,” which is exile compared to night (עִם כָּל זֶה נִשְׁאֲרוּ בַּחֲצִי הַלַּיְלָה שֶׁהוּא גָּלוּת הַנִּמְשָׁל לְלַיְלָה). And likewise with Shimshon (וּבְשִׁמְשׁוֹן גַּם כֵּן), the greatest act of might he performed in his days (הַגְּבוּרָה הַיֶּתֶר גְּדוֹלָה שֶׁעָשָׂה בְּיָמָיו), was when he grasped the gates of the city (הָיְתָה כְּשֶׁאָחַז בְּדַלְתוֹת הָעִיר), and there it is written: “And he arose at midnight and grasped the doors of the city gate” (וְשָׁם כָּתוּב "וַיָּקָם בַּחֲצִי הַלַּיְלָה וַיֹּאחֵז בְּדַלְתוֹת שַׁעַר הָעִיר) (Shoftim 16:3).

And when Ya'akov saw through Ruach haKodesh this act of strength (וּכְשֶׁרָאָה יַעֲקֹב בְּרוּחַ הַקֹּדֶשׁ אֶת זֹאת הַגְּבוּרָה), and he saw that even with this, Yisrael were still in exile (וְרָאָה שֶׁעִם כָּל זֶה הָיוּ יִשְׂרָאֵל בְּתוֹךְ הַגָּלוּת), he despaired of all human salvations (נִתְיָאַשׁ מִכָּל תְּשׁוּעוֹת בְּנֵי אָדָם), and trusted in Hashem (וּבָטַח בַּה׳). And this is what he said: “For Your salvation I hope, Hashem” (וְזֶהוּ שֶׁאָמַר ״לִישׁוּעָתְךָ קִוִּיתִי ה׳) (Bereshit 49:18), right after “Dan shall judge his people” (אַחַר ״דָּן יָדִין עַמּוֹ), for Shimshon was from the tribe of Dan (שֶׁשִּׁמְשׁוֹן הָיָה מִשֵּׁבֶט דָּן).

That the salvation which will be performed by the Holy One Blessed Be He (שֶׁהַתְּשׁוּעָה שֶׁתִּהְיֶה נַעֲשֵׂית עַל יְדֵי הקב״ה) will not be at night but in the morning (לֹא תִהְיֶה בַלַּיְלָה אֶלָּא בַּבֹּקֶר). And for this reason (וּבִשְׁבִיל זֶה), in the salvation that the Holy One, blessed be He, performed for Chizkiyahu (בַּתְּשׁוּעָה שֶׁעָשָׂה הקב״ה עִם חִזְקִיָּהוּ), it is written in Yeshayah (בְּיִשַׁעְיָה כָּתוּב): “And the angel of Hashem went forth and struck in the camp of Ashur …,” and so forth (״וַיֵּצֵא מַלְאַךְ ה׳ וַיַּךְ בְּמַחֲנֵה אַשּׁוּר...״ וְגוֹ׳), “and they arose early in the morning, and behold, they were all dead corpses” (״וַיַּשְׁכִּימוּ בַבֹּקֶר וְהִנֵּה כֻלָּם פְּגָרִים מֵתִים״) (Isaiah 37:36).

And since that morning was not complete-to shine for Yisrael such that they would not return to exile (וּלְפִי שֶׁזֶּה הַבֹּקֶר לֹא הָיָה שָׁלֵם לְהָאִיר לְיִשְׂרָאֵל שֶׁלֹּא יָשׁוּבוּ עוֹד לַגָּלוּת), therefore in Melakhim it adds and writes (בִּשְׁבִיל זֶה בְּמְלָכִים הוֹסִיף וְכָתַב): “And it was on that night, and the angel of Hashem went out...” etc. (וַיְהִי בַלַּיְלָה הַהוּא וַיֵּצֵא מַלְאַךְ ה׳... וְגוֹ׳) (Melakhim II 19:35), to hint that even with that, they remained within the night (לְרַמֵּז שֶׁעִם כָּל זֶה נִשְׁאֲרוּ בְּתוֹךְ הַלַּיְלָה), as we are now (כְּמוֹ שֶׁאָנוּ עַתָּה), until the morning shall shine with the salvation of the Holy One Blessed Be He (עַד שֶׁיָּאִיר הַבֹּקֶר בִּישׁוּעָתוֹ שֶׁל הקב״ה). And this is hinted in the verse that says: “And it was at midnight, and the man trembled and twisted himself” (וְזֶה רָמוּז בַּפָּסוּק שֶׁאָמַר ״וַיְהִי בַּחֲצִי הַלַּיְלָה וַיֶּחֱרַד הָאִישׁ וַיֵּלָפֵת) (Ruth 3:8). “The man” refers to the Holy One Blessed Be He (״אִישׁ״ – רֶמֶז לַהקב״ה). That which it says “and he twisted himself” (מַה שֶּׁאָמַר ״וַיֵּלָפֵת), it means: He knocks upon the vessel of Yisrael (רוֹצֶה לוֹמַר מַקִּישׁ בְּקַנְקַנָּם שֶׁל יִשְׂרָאֵל), as the verse says: “Hashem is righteous; He examines” (כְּמוֹ שֶׁאָמַר הַכָּתוּב ה׳ צַדִּיק יִבְחָן) (Tehillim 11:5), to test Yisrael, for all of them are Tzaddikim (לִבְחוֹן אֶת יִשְׂרָאֵל שֶׁכֻּלָּם צַדִּיקִים). “And he twisted himself” (vayēlafet) is a term of palpation (וַיֵּלָפֵת לָשׁוֹן מִישּׁוּשׁ), and Hashem gropes and feels us in the afflictions of this bitter exile (וַה׳ מְפַשְׁפֵּשׁ וּמְמַשְּׁמֵשׁ לָנוּ בְּיִסּוּרֵי הַגָּלוּת הַמַּר הַזֶּה). And our enemies say that their hand has triumphed, and not that Hashem has done all this (וְאוֹיְבֵינוּ אוֹמְרִים שֶׁיָּדָם רָמָה וְלֹא ה׳ פָּעַל כָּל זֹאת).

And this is [the meaning of] “and he twisted himself” (וְזֶהוּ ״וַיֵּלָפֵת). And that which is written, “And behold, a woman was lying at his feet” (וּמַה שֶּׁכָּתוּב ״וְהִנֵּה אִשָּׁה שֹׁכֶבֶת מַרְגְּלֹתָיו) (Ruth 3:8), is an allusion to Kenesset Yisrael (רֶמֶז לְכְּנֶסֶת יִשְׂרָאֵל), as I have explained regarding “And a woman tells over with her husband” (כְּמוֹ שֶׁפֵּרַשְׁתִּי עַל "וְאִשָּׁה מְסַפֶּרֶת עִם בַּעְלָהּ), that in all the nights the Kenesset converses with the Holy One Blessed Be He (שֶׁבְּכָל הַלֵּילוֹת הַכְּנֶסֶת מְדַבֶּרֶת עִם הקב״ה), and says: “And spread your wing over your handmaid, for you are a redeemer” (וְאוֹמֶרֶת "וּפָרַשְׂתָּ כְנָפְךָ עַל אֲמָתֶךָ כִּי גֹאֵל אָתָּה) (Ruth 3:9).

The intent is (הַכַּוָּנָה): since Ya'akov Avinu said “For Your salvation I have hoped, Hashem” (כֵּיוָן שֶׁיָּעֲקֹב אָבִינוּ אָמַר ״לִישׁוּעָתְךָ קִוִּיתִי ה׳) (Bereshit 49:18), that the true salvation shall be in His blessed hand (שֶׁהַתְּשׁוּעָה הָאֲמִתִּית תִּהְיֶה בְּיָדוֹ יִתְבָּרַךְ), and He is the true redeemer (וְהוּא הַגּוֹאֵל הָאֲמִתִּי), therefore it is fitting that He spread His wings over her (רָאוּי שֶׁיִּפְרוֹשׂ כְּנָפָיו עָלֶיהָ). And the Holy One Blessed Be He responds and says (וּמֵשִׁיב הקב״ה וְאוֹמֵר): “Blessed are you to Hashem, my daughter; you have done your latter kindness more than the first” (בָּרוּכָה אַתְּ לַה׳ בִּתִּי הֵיטַבְתְּ חַסְדֵּךְ הָאַחֲרוֹן מִן הָרִאשׁוֹן) (Ruth 3:10).

Meaning to say (רוֹצֶה לוֹמַר): you have desired and longed that this final redemption be more complete than the first ones (רָצִית וְחָפַצְתְּ שֶׁזּוֹ הַגְּאֻלָּה הָאַחֲרוֹנָה תִּהְיֶה יוֹתֵר שְׁלֵמָה מֵהָרִאשׁוֹנוֹת), that it be done by Me (שֶׁתֵּעָשֶׂה עַל יָדִי). “That you not go after the young men” ("לְבִלְתִּי לֶכֶת אַחֲרֵי הַבַּחוּרִים) (Ruth 3:10), meaning from the perspective that strength and might are found among young men-like Shimshon, and Gid'on, and others (מִצַּד שֶׁהַכֹּחַ וְהַגְּבוּרָה מְצוּיָה בַּבַּחוּרִים כְּשִׁמְשׁוֹן וּגְדְעוֹן וַאֲחֵרִים)-in them you did not desire that redemption be through their hand (בָּאֵלּוּ לֹא רָצִית שֶׁתִּהְיֶה הַגְּאֻלָּה עַל יָדָם). “Whether poor or rich” (אִם דָּל וְאִם עָשִׁיר) (Ruth 3:10), meaning: it is possible that he be strong yet poor (רוֹצֶה לוֹמַר שֶׁאֶפְשָׁר שֶׁיִּהְיֶה גִּבּוֹר וְדַל), or it is possible that even if he not be strong, he be wealthy and hire soldiers (אוֹ שֶׁאֶפְשָׁר שֶׁאַף עַל פִּי שֶׁלֹּא יִהְיֶה גִּבּוֹר יִהְיֶה עָשִׁיר וְיִשְׂכּוֹר חֲיָלִים). And she said: that she did not want either of these two types of salvations (וְאָמְרָה שֶׁהִיא לֹא רָצְתָה אַחַת מִשְּׁתֵּי הַתְּשׁוּעוֹת הָאֵלּוּ), but rather the salvation of the Holy One Blessed Be He (אֶלָּא תְּשׁוּעַת הקב״ה). And that which it says, “And now, my daughter, do not fear, all that you say I will do for you” (וּמַה שֶּׁאָמַר ״וְעַתָּה בִּתִּי אַל תִּירְאִי כֹּל אֲשֶׁר תֹּאמְרִי אֶעֱשֶׂה לָךְ) (Ruth 3:11), meaning: that which she is asking for-namely, the redemption-He will do it (רוֹצֶה לוֹמַר שֶׁמַּה שֶּׁהִיא שׁוֹאֶלֶת שֶׁהִיא הַגְּאֻלָּה, הוּא יַעֲשֶׂה אוֹתָהּ). “For all the gate of my people knows that you are a woman of valor” (כִּי יוֹדֵעַ כָּל שַׁעַר עַמִּי כִּי אֵשֶׁת חַיִל אָתְּ) (Ruth 3:11) that the attribute in which the Kenesset [Yisrael] is clothed is a gate through which Yisrael may reach their Creator (שֶׁהַמִּדָּה שֶׁבָּהּ הַכְּנֶסֶת הִיא פֶּתַח לְהַשִּׂיג יִשְׂרָאֵל לְבוֹרְאָם).

And just as lower matters, such as prayers and other things (וּכְמוֹ שֶׁהַדְּבָרִים הַתַּחְתּוֹנִים כְּמוֹ הַתְּפִלּוֹת וּשְׁאָר הַדְּבָרִים), must enter through that gate to ascend upward (צָרִיךְ שֶׁיֵּכָנְסוּ בְּאוֹתוֹ הַפֶּתַח לַעֲלוֹת לְמַעְלָה), so too upper matters that must act below, and the legions of above (כָּךְ הַדְּבָרִים הָעֶלְיוֹנִים הַצְּרִיכִים לִפְעוֹל לְמַטָּה וְחֵילוֹת מַעְלָה), must go out through that same gate in order to act below (צָרִיךְ שֶׁיֵּצְאוּ בְּאוֹתוֹ הַשַּׁעַר לִפְעוֹל לְמַטָּה). “And now, it is indeed true that I am a redeemer; however, there is a redeemer closer than I” (וְעַתָּה כִּי אָמְנָם כִּי גֹאֵל אָנֹכִי וְגַם יֵשׁ גֹּאֵל קָרוֹב מִמֶּנִּי) (Ruth 3:12) the Holy One Blessed Be He said (אָמַר הקב״ה):

Surely I am the redeemer (וַדַּאי אֲנִי הוּא הַגּוֹאֵל), for upon Me is the task to complete and redeem and deliver My children (כִּי עָלַי הַמְּלָאכָה לִגְמוֹר וּלְגָאֵל וּלְהוֹשִׁיעַ אֶת בָּנַי). However, the redemption that rests upon Me is a distant one (אֲבָל הַגְּאֻלָּה הַמֻּטֶּלֶת עָלַי הִיא רְחוֹקָה), for when I shall redeem, it will be when Yisrael are wicked and have no merit to be redeemed (כִּי כְּשֶׁאֲנִי אֶגְאָל, יִהְיֶה כְּשֶׁיִּהְיוּ יִשְׂרָאֵל רְשָׁעִים וְלֹא יִהְיֶה בָּהֶם זְכוּת לְהִגָּאֵל), but I will act for the sake of My Name (אֶלָּא שֶׁאֶעֱשֶׂה לְמַעַן שְׁמִי).

But there is another redemption, closer than Mine (אֲבָל יֵשׁ גְּאֻלָּה אַחֶרֶת קְרוֹבָה מֵהַגְּאֻלָּה שֶׁלִּי), which is the one I will perform by the merit of Yisrael if they return in Teshuvah (שֶׁהִיא אוֹתָהּ שֶׁאֶעֱשֶׂה בִּזְכוּת יִשְׂרָאֵל אִם יָשׁוּבוּ בִּתְשׁוּבָה). That redemption may occur any day (שֶׁאוֹתָהּ גְּאֻלָּה אֶפְשָׁר שֶׁתִּהְיֶה בְּכָל יוֹם), as the verse says: “Today, if you will hearken to His voice” (כְּמוֹ שֶׁאָמַר הַכָּתוּב ״הַיּוֹם אִם בְּקֹלוֹ תִשְׁמָעוּ) (Tehillim 95:7).

Therefore, “Lodge tonight” (וְלָכֵן ״לִינִי הַלַּיְלָה) (Ruth 3:13) meaning, dwell now in exile as you sit (רוֹצֶה לוֹמַר, שֵׁב עַתָּה בַּגָּלוּת כְּמוֹ שֶׁאַתָּה יוֹשֵׁב), “and it shall be in the morning” (וְהָיָה בַּבֹּקֶר) - meaning, there will be a redemption (רוֹצֶה לוֹמַר, יִהְיֶה לְךָ גְּאֻלָּה), that you shall go out from exile, which is night (שֶׁתֵּצֵא מִן הַגָּלוּת שֶׁהוּא לַיְלָה). “If he will redeem you, good - let him redeem” (״אִם יִגְאָלֵךְ טוֹב יִגְאָל) - that is, if you will cause this morning to shine through repentance and good deeds that you perform (יִרְצֶה, אִם תַּעֲשֶׂה אַתָּה שֶׁיָּאִיר זֶה הַבֹּקֶר בִּתְשׁוּבָה וּמַעֲשִׂים טוֹבִים שֶׁתַּעֲשֶׂה), you will be redeemed (תִּגָּאֵל).

“And if he does not wish to redeem you...” (וְאִם לֹא יַחְפֹּץ לְגָאֳלֵךְ...) - that is, if the redemption will not be for the sake of Yisrael, because they will not repent or perform good deeds (יִרְצֶה, אִם לֹא תִּהְיֶה הַגְּאֻלָּה בִּשְׁבִיל יִשְׂרָאֵל, שֶׁלֹּא יַעֲשׂוּ תְּשׁוּבָה וּמַעֲשִׂים טוֹבִים), “then I shall redeem you Myself” (וּגְאָלְתִּיךְ אָנֹכִי) - it must be that I redeem you (בֶּהֶכְרֵחַ הוּא שֶׁאֶגְאָלֵךְ), for the sake of the oath I have (בִּשְׁבִיל הַשְּׁבוּעָה שֶׁיֵּשׁ לִי), and I shall act for the sake of My Name (וְאֶעֱשֶׂה לְמַעַן שְׁמִי).

But you must remain sleeping in exile (אֲבָל צָרִיךְ שֶׁתִּישַׁן בַּגָּלוּת) until the morning shines for the sake of My Name (עַד שֶׁיָּאִיר הַבֹּקֶר לְמַעַן שְׁמִי). And the redemption for which Yisrael were worthy to be redeemed by the merit of their deeds (וְהַגְּאֻלָּה שֶׁהָיוּ רְאוּיִים יִשְׂרָאֵל לְהִגָּאֵל בִּזְכוּת מַעֲשֵׂיהֶם), which He referred to when He said, “If he will redeem you, good” (״אִם יִגְאָלֵךְ טוֹב) (Ruth 3:13), they already had that redemption (כְּבָר הָיְתָה לָהֶם זוֹ הַגְּאֻלָּה), as our sages of blessed memory said in Sanhedrin, chapter Chelek (כְּמוֹ שֶׁאָמְרוּ חֲז״ל בְּסַנְהֶדְרִין פֶּרֶק חֵלֶק): “Rabbi Hillel says: Yisrael have no Messiah, for they already consumed him in the days of Chizkiyahu” (״ר׳ הִלֵּל אוֹמֵר, אֵין לָהֶם מָשִׁיחַ לְיִשְׂרָאֵל שֶׁכְּבָר אָכְלוּהוּ בִּימֵי חִזְקִיָּהוּ) (Sanhedrin 99a).

The meaning of “they have none” (הַכַּוָּנָה בְּאוֹמְרוֹ ״אֵין לָהֶם) is to say: no Messiah will come to them by their own merit (הִיא לוֹמַר שֶׁלֹּא יָבוֹא לָהֶם מָשִׁיחַ בִּזְכוּתָם), for the one who was fit to come by their merit already came to them in the days of Chizkiyahu (שֶׁאוֹתוֹ שֶׁהָיָה רָאוּי שֶׁיָּבוֹא בִּזְכוּתָם כְּבָר בָּא לָהֶם בִּימֵי חִזְקִיָּהוּ), who was righteous, and by his merit the Holy One Blessed Be He brought a salvation in his days (שֶׁהָיָה צַדִּיק וּבִזְכוּתוֹ עָשָׂה הקב״ה תְּשׁוּעָה בְּיָמָיו), as the verse says, “And the angel of Hashem went out...” (כְּמוֹ שֶׁאָמַר הַכָּתוּב ״וַיֵּצֵא מַלְאַךְ ה׳) (Yeshayah 37:36). And even though the morning shone upon them (וְאַף עַל פִּי שֶׁהֵאִיר לָהֶם הַבֹּקֶר), afterward it returned to become evening (אַחַר כָּךְ חָזַר לְהַעֲרִיב), until the morning shall come which Hashem will illuminate for them (עַד שֶׁיָּבוֹא הַבֹּקֶר שֶׁיָּאִיר לָהֶם ה׳), in which there shall never again be evening (שֶׁבָּזֶה לֹא יִהְיֶה עוֹד עָרֶב).

And this is hinted to us in the verse, “And I said, I will uncover your ear, saying...” etc., “If he will redeem, let him redeem; and if he will not redeem, tell me” (וְזֶה רָמוּז לָנוּ בַּפָּסוּק ״וַאֲנִי אָמַרְתִּי אֲגַלֶּה אָזְנְךָ לֵאמֹר" וְגוֹ׳ "אִם תִּגְאַל גְּאַל וְאִם לֹא יִגְאַל הַגֵּידָה לִי) (Yirmeyahu 32:4–5). The Holy One Blessed Be He said to Yisrael (אָמַר הקב״ה לְיִשְׂרָאֵל): In one of two ways you may be redeemed (בְּאֶחָד מִשְּׁנֵי פָּנִים אֶפְשָׁר שֶׁתִּגָּאֵל): either for your good deeds (אוֹ בִּשְׁבִיל מַעֲשֶׂיךָ הַטּוֹבִים), or even if your deeds are evil, you shall be redeemed for the sake of My Name (אוֹ אַף עַל פִּי שֶׁיִּהְיוּ מַעֲשֶׂיךָ רָעִים, תִּגָּאֵל לְמַעַן שְׁמִי).

And if your own “good” will redeem you (וְאִם יִגְאַלְךָ הַטּוֹב שֶׁלְּךָ), I shall know that you are not in need of My redemption (אֵדַע שֶׁאֵין אַתָּה צָרִיךְ לִגְאֻלָּתִי). And this is what it says: “And I shall know that there is none besides you to redeem” (וְזֶהוּ שֶׁאָמַר "וְאֵדְעָה כִּי אֵין זוּלָתְךָ לִגְּאֹל) (Ruth 4:4) the intention is (הַכַּוָּנָה): that the redemption which may be done aside from your redemption, which is My redemption (שֶׁהַגְּאֻלָּה שֶׁאֶפְשָׁר שֶׁתֵּעָשֶׂה מִלְּבַד הַגְּאֻלָּה שֶׁלְּךָ, שֶׁהִיא גְּאֻלָּתִי), is not needed (אֵינָהּ צְרִיכָה), for My redemption is after yours (כִּי גְּאֻלָּתִי הִיא אַחַר גְּאֻלָּתְךָ).

And this is what it says: “And I am after you” (וְזֶהוּ שֶׁאָמַר "וְאָנֹכִי אַחֲרֶיךָ) (Ruth 3:13). And Yisrael responded and said: “I shall redeem” (וְהֵשִׁיב יִשְׂרָאֵל וְאָמַר "אָנֹכִי אֶגְאָל). And the Holy One Blessed Be He said (וְאָמַר הקב״ה): Know that this redemption which I desire (דַּע שֶׁזוֹ הַגְּאֻלָּה שֶׁאֲנִי רוֹצֶה), is a complete redemption from which you will never again return to exile (הִיא גְּאֻלָּה שְׁלֵמָה שֶׁלֹּא תָשׁוּבוּ עוֹד לַגָּלוּת). And this is what it says: “On the day that you acquire the field from the hand of Naomi...” etc., “to raise up the name of the dead upon his inheritance” (וְזֶהוּ שֶׁאָמַר "בְּיוֹם קְנוֹתְךָ הַשָּׂדֶה מִיַּד נָעֳמִי״ וְגוֹ׳ ״לְהָקִים שֵׁם הַמֵּת עַל נַחֲלָתוֹ) (Ruth 4:5).

That is to say (רוֹצֶה לוֹמַר): the Name of the Holy One Blessed Be He, who does not now conduct Himself with His might (שְׁמוֹ שֶׁל הקב״ה שֶׁאֵינוֹ מִתְנַהֵג עַתָּה עִם גְּבוּרוֹתָיו), and is as one who sleeps (וְהוּא כְּיָשֵׁן), as the verse says: “Awake, why do You sleep, O Lord? Rouse Yourself, do not reject forever” (כְּמוֹ שֶׁאָמַר הַכָּתוּב ״עוּרָה לָמָּה תִישַׁן אֲדֹנָי, הָקִיצָה אַל תִּזְנַח לָנֶצַח) (Tehillim 44:24), I desire that He shall rise upon His inheritance, which is Yisrael (אֲנִי רוֹצֶה שֶׁיָּקוּם עַל נַחֲלָתוֹ שֶׁהֵם יִשְׂרָאֵל), as it is written: “For Hashem’s portion is His people; Ya'akov is the rope of His inheritance” (כְּמוֹ שֶׁכָּתוּב ״כִּי חֵלֶק ה׳ עַמּוֹ יַעֲקֹב חֶבֶל נַחֲלָתוֹ) (Devarim 32:9). And it will be that Hashem shall be King over all the earth (וְיִהְיֶה ה׳ לְמֶלֶךְ עַל כָּל הָאָרֶץ), as it is written: “On that day Hashem shall be One and His Name One” (כְּמוֹ שֶׁנֶּאֱמַר ״בַּיּוֹם הַהוּא יִהְיֶה ה׳ אֶחָד וּשְׁמוֹ אֶחָד) (Zechariah 14:9). And thus it begins here, saying “On the day...” (וְלָזֶה הִתְחִיל כָּאן וְאָמַר ״בְּיוֹם...). That from the day of redemption onward (שֶׁמִּיּוֹם הַגְּאֻלָּה וָאֵילָךְ), it will be known that the Name of the Holy One Blessed Be He is One (יִוָּדַע שֶׁשְּׁמוֹ שֶׁל הקב״ה הוּא אֶחָד), and that Yisrael is one nation upon the earth (וְשֶׁיִּשְׂרָאֵל גּוֹי אֶחָד בָּאָרֶץ). And “you acquired” (kanita) is a term of redemption (וְ״קָנִיתָ״ הוּא לָשׁוֹן גְּאֻלָּה), as the verse says: “Until the nation You have redeemed (kanita) passes over” (כְּמוֹ שֶׁאָמַר הַכָּתוּב "עַד יַעֲבֹר עַם זוּ קָנִיתָ) (Shemot 15:16). And Yisrael replied and said (וְהֵשִׁיב יִשְׂרָאֵל וְאָמַר) that it is not possible for him to perform deeds by which he would be redeemed by merit (שֶׁאִי אֶפְשָׁר שֶׁיַּעֲשֶׂה מַעֲשִׂים שֶׁיִּגָּאֵל בִּזְכוּתָם). And this is what it says: “I cannot redeem for myself” (וְזֶהוּ שֶׁאָמַר "לֹא אוּכַל לִגְאֹל לִי) (Ruth 4:6), for if the redemption is done by my merit, so many afflictions would come into the world (לְפִי שֶׁאִם תֵּעָשֶׂה הַגְּאֻלָּה בִּזְכוּתִי יָבֹאוּ כָּל כָּךְ צָרוֹת בָּעוֹלָם), that my inheritance would be destroyed (שֶׁנַּחֲלָתִי תִּהְיֶה נִשְׁחֶתֶת)-and this is what it says: “Lest I destroy my inheritance” (וְזֶהוּ שֶׁאָמַר "פֶּן אַשְׁחִית אֶת נַחֲלָתִי). As we find with Ben Kozivai (כְּמוֹ שֶׁמָּצִינוּ בֶּן כּוֹזִיבָּאִי), who was supposed to be the Mashiach (שֶׁהָיָה לוֹ לִהְיוֹת מָשִׁיחַ), for he was from the House of David (שֶׁכֵּן הָיָה מִבֵּית דָּוִד), and he was not able to deliver Yisrael (וְלֹא יָכֹל לְהוֹשִׁיעַ אֶת יִשְׂרָאֵל), and the spirit of Hashem did not rest upon him (וְלֹא נָחַת עָלָיו רוּחַ ה׳), for Yisrael had already consumed their merit in the days of Chizkiyahu (לְפִי שֶׁיִּשְׂרָאֵל אָכְלוּ כְּבָר זְכוּתָם בִּימֵי חִזְקִיָּהוּ), as the teaching said (כְּמוֹ שֶׁאָמַר הַמַּאֲמָר). And since they have no merit (וּכְיוֹן שֶׁאֵין לָהֶם זְכוּת), if the Holy One Blessed Be He were to act for the sake of His Name (אִם הָיָה עוֹשֶׂה הקב״ה לְמַעַן שְׁמוֹ), it would be fitting that He take retribution from the wicked (הָיָה רָאוּי שֶׁיִּפָּרַע מִן הָרְשָׁעִים), as it is written: “And with the breath of His lips He shall slay the wicked” (כְּמוֹ שֶׁכָּתוּב "וּבְרוּחַ שְׂפָתָיו יָמִית רָשָׁע) (Yeshayah 11:4). And since the majority of them were wicked (וּבְהִיוֹת שֶׁרוּבָּם הָיוּ רְשָׁעִים), they would all die (הָיוּ כֻּלָּם מֵתִים), and the inheritance would be destroyed (וְהָיְתָה הַנַּחֲלָה נִשְׁחֶתֶת)-and this is what it says: “I cannot redeem for myself, lest I destroy my inheritance” (וְזֶהוּ שֶׁאָמַר ״לֹא אוּכַל לִגְאֹל לִי פֶּן אַשְׁחִית אֶת נַחֲלָתִי).

And all matters that pertain to the redemption of Yisrael were revealed to Daniel (וְכָל הַדְּבָרִים הַנּוֹגְעִים בִּגְאֻלַּת יִשְׂרָאֵל נִגְּלוּ לְדָנִיֵּאל), and he said concerning Ben Koziva (וְאָמַר עַל בֶּן כּוֹזִיבָא): “And at the end of their kingdom, when the transgressors are complete, there shall arise a king of fierce countenance and understanding riddles” (וּבְאַחֲרִית מַלְכוּתָם כְּהַתֵּם הַפְּשָׁעִים יַעֲמֹד מֶלֶךְ עַז פָּנִים וּמֵבִין חִידוֹת) (Daniel 8:23). And the reason it says “fierce countenance” (וְהַטַּעַם שֶׁאָמַר "עַז פָּנִים)-our sages of blessed memory said in Eichah Rabbati (אָמְרוּ ז״ל בְּאֵיכָה רַבָּתִי): What was the strength of Ben Koziva? (מַה כֹּחוֹ שֶׁל בֶּן כּוֹזִיבָא) They said: At the time he went out to war (אָמְרוּ, בִּשְׁעָה שֶׁהָיָה יוֹצֵא לַמִּלְחָמָה), he would receive catapult stones upon one of his knees (הָיָה מְקַבֵּל אַבְנֵי בַּלִּיסְטְרָאוֹת בְּאַחַת מֵאַרְכֻּבּוֹתָיו), and it would rebound from him and kill many souls (וְהָיְתָה נִתֶּזֶת מִמֶּנּוּ וְהוֹרֶגֶת כַּמָּה נְפָשׁוֹת). p1-21

Rabbi Yoḥanan said (אָמַר ר׳ יוֹחָנָן): When Rabbi Akiva saw Ben Koziva (רַבִּי עֲקִיבָא כְּד חָזֵי לְבֶן כּוֹזִיבָא), he would say: “A star shall go forth from Ya'akov”-this is the King Mashiach (הֲוָה אָמַר ״דָּרַךְ כּוֹכָב מִיַּעֲקֹב״ – זֶהוּ מֶלֶךְ הַמָּשִׁיחַ) (Bamidbar 24:17).

And of him Daniel said, “A king of fierce countenance” (״וְעָלָיו אָמַר דָּנִיֵּאל ׳מֶלֶךְ עַז פָּנִים׳). “And his power shall be mighty-but not by his own power” (״וְעָצֵם כֹּחוֹ וְלֹא בְכֹחוֹ) (Daniel 8:24) the intent is: the power of Ben Koziva will be mighty and strong (הַכַּוָּנָה, שֶׁיַּעֲצֹם וְיִתְחַזֵּק כֹּחוֹ שֶׁל בֶּן כּוֹזִיבָא), but not by the power of the Holy One Blessed Be He (אֲבָל לֹא בְּכֹחוֹ שֶׁל הקב״ה), through which His Name becomes great (שֶׁבּוֹ יִתְגַּדֵּל שְׁמוֹ), as the verse says: “For the hand is upon the throne of Yah” (כְּמוֹ שֶׁאָמַר הַכָּתוּב ״כִּי יָד עַל כֵּס יָ״הּ) (Shemot 17:16).

And regarding this, when we recite the Kaddish (וְעַל זֶה, כְּשֶׁאֲנַחְנוּ אוֹמְרִים הַקַּדִּישׁ), we say: “And now, let the power of my Lord be great” (וְאוֹמְרִים ״וְעַתָּה יִגְדַּל נָא כֹּחַ אֲדֹנָי) (Bamidbar 14:17). For in that verse there are twenty-eight letters (שֶׁבַּפָּסוּק הַהוּא יֵשׁ כ״ח אוֹתִיוֹת), and there is need of fourteen more (וְצָרִיךְ י״ד לְהַשְׁלִים), to complete the Shem of Mem-Bet (לְהַשְׁלִים שֵׁם שֶׁל מ״ב), which is destined to be given to the King Mashiach (שֶׁעָתִיד לִמָּסֵר לְמֶלֶךְ הַמָּשִׁיחַ). And that which it says afterward: “And he shall destroy wondrous things” etc. (״וְנִפְלָאוֹת יַשְׁחִית״ וְגוֹ׳) (Daniel 8:24) these are the wonders and wars that Ben Koziva was performing (הֵם הַנִּפְלָאוֹת וְהַמִּלְחָמוֹת שֶׁהָיָה עוֹשֶׂה בֶּן כּוֹזִיבָא), as the teaching says (כְּמוֹ שֶׁאָמַר הַמַּאֲמָר). And that which it says, “And he shall destroy mighty ones and the holy people” (וּמַה שֶּׁאָמַר ״וְהִשְׁחִית עֲצוּמִים וְעַם קְדֹשִׁים) (Daniel 8:24) this is what our sages of blessed memory said (הוּא מַה שֶּׁאָמְרוּ ז״ל): that he had two hundred thousand who drew blood from their fingers (שֶׁהָיוּ לוֹ מָאתַיִם אֶלֶף מַטִּיפֵי דָם מֵאֶצְבָּעוֹ).

The Sages sent and said to him (שָׁלְחוּ חֲכָמִים וְאָמְרוּ לוֹ): Until when will you establish blemished ones among Yisrael? (עַד מָתַי אַתָּה מַעֲמִיד בַּעֲלֵי מוּמִין בְּיִשְׂרָאֵל) For he would cause them to place their finger over a flame (שֶׁהָיָה עוֹשֶׂה שֶׁיָּשִׂימוּ אֶת אֶצְבָּעָם עַל הַשַּׁלְהֶבֶת), until blood dripped from it (עַד שֶׁהָיָה מַטִּיף מִמֶּנּוּ דָּם), in order to see if they had strength (לִרְאוֹת אִם יֵשׁ לוֹ גְּבוּרָה); and those who could not endure it, he would not bring them with him to war (וְאוֹתָם שֶׁלֹּא הָיוּ יְכוֹלִים לִסְבֹּל, לֹא הָיָה מוֹלִיכָם עִמּוֹ לַמִּלְחָמָה). And by this he destroyed many among Yisrael (וּבָזֶה הִשְׁחִית רַבִּים מִיִּשְׂרָאֵל). And concerning them it says (וְעֲלֵיהֶם אָמַר): “And he shall destroy mighty ones and the holy people” (וְהִשְׁחִית עֲצוּמִים וְעַם קְדֹשִׁים).

The “mighty ones” (הָעֲצוּמִים)—these are those who went with him to war (אֵלּוּ שֶׁהָיוּ הוֹלְכִים עִמּוֹ לַמִּלְחָמָה); and the “holy people” (וְהַקְּדוֹשִׁים)—these are those who were unable to endure (אוֹתָם שֶׁלֹּא הָיוּ יְכוֹלִים לִסְבֹּל). And that which it says: “And through his cunning he shall succeed by deceit in his hand” (וּמַה שֶּׁאָמַר "וְעַל שִׂכְלוֹ וְהִצְלִיחַ מִרְמָה בְּיָדוֹ) (Daniel 8:25) as our sages of blessed memory said (כְּמוֹ שֶׁאָמְרוּ ז״ל): regarding Rabbi Elazar HaModai (עַל רַבִּי אֶלְעָזָר הַמּוֹדָעִי), who would pray for Beitar (שֶׁהָיָה מִתְפַּלֵּל עַל בֵּיתָר), and they were not able to conquer it (וְלֹא הָיוּ יְכוֹלִים לְכָבְשָׁהּ), until they made him appear like a Samaritan by deceit (עַד שֶׁעָשָׂה אוֹתוֹ כּוּתִי בְּמִרְמָה), and Ben Koziva killed Rabbi Elazar HaModai (וְהָרַג בֶּן כּוֹזִיבָא לְרַבִּי אֶלְעָזָר הַמּוֹדָעִי), and the city was conquered (וְנִכְבְּשָׁה הָעִיר).

And regarding this it says, “and he succeeded by deceit in his hand, and in his heart he magnified himself” (וְעַל זֶה אָמַר "וְהִצְלִיחַ מִרְמָה בְּיָדוֹ וּבִלְבָבוֹ יַגְדִּיל) (Daniel 8:25), for he thought in his heart that Rabbi Elazar had turned against him (שֶׁחָשַׁב בְּלִבּוֹ שֶׁרַבִּי אֶלְעָזָר קוֹשֵׁר עָלָיו), and he killed him (וְהָרַגּוֹ). And that which it says “and in peace he shall destroy many” (וּמַה שֶּׁאָמַר ״וּבְשַׁלְוָה יַשְׁחִית רַבִּים), meaning to say, that through that peace which he made with the Samaritan (רוֹצֶה לוֹמַר, שֶׁבְּאוֹתוֹ שָׁלוֹם שֶׁעָשָׂה עִם הַכּוּתִי), and by accepting his words (וְקִבֵּל דְּבָרָיו), he destroyed many (הִשְׁחִית רַבִּים), for it caused the city to be conquered (שֶׁגָּרַם שֶׁתִּכָּבֵשׁ הָעִיר). “And upon the Prince of princes he shall rise” (וְעַל שַׂר שָׂרִים יַעֲמֹד), for he was fit to be Mashiach if there had been merit for Yisrael (שֶׁהוּא הָיָה רָאוּי לִהְיוֹת מָשִׁיחַ אִם הָיְתָה זְכוּת לְיִשְׂרָאֵל), and would have ruled over all the princes and destroyed them (וְהָיָה מוֹשֵׁל עַל כָּל הַשָּׂרִים וּמַחֲרִיבָם), but he did not destroy them, for the power was not given to him (וְלֹא הֶחֱרִיבָם כִּי לֹא נִתְּנָה לוֹ הַיְּכוֹלֶת), and the hand and the spirit of the Holy One Blessed Be He was not established upon him (וְלֹא הָיְתָה נְכוֹנָה עָלָיו יָדוֹ וְרוּחוֹ שֶׁל הקב״ה).

And this is what it says, “and without hand he shall be broken” (וְזֶהוּ שֶׁאָמַר ״וּבְאֶפֶס יָד יִשָּׁבֵר), for if he had the hand, he would have ruled over all the princes and would not have been subdued (שֶׁאִם הָיְתָה לוֹ יָד הָיָה מוֹשֵׁל עַל כָּל הַשָּׂרִים וְלֹא הָיָה נִכְנָע). But the Holy One Blessed Be He subdued him so as not to destroy His inheritance (וְהקב״ה הִכְנִיעוֹ שֶׁלֹּא לְהַשְׁחִית נַחֲלָתוֹ), as we said above (כְּמוֹ שֶׁאָמַרְנוּ לְמַעְלָה). And when Daniel began to speak on this matter (וּכְשֶׁהִתְחִיל דָּנִיֵּאל לְדַבֵּר בַּעִנְיָן הַזֶּה), he said: “And one holy one said to the unknown one speaking, ‘Until when?’…” (אָמַר ״וַיֹּאמֶר אֶחָד קָדוֹשׁ לַפַּלְמוֹנִי הַמְדַבֵּר ׳עַד מָתַי׳...) (Daniel 8:13), “Until evening and morning” (״עַד עֶרֶב בֹּקֶר).

And likewise, when revealing to us this secret in Ruth (וְכֵן כְּשֶׁהוּא מְגַלֶּה לָנוּ זֶה הַסּוֹד בְּרוּת), it says: “Turn aside, sit here, Ploni Almoni” (אָמַר ״סוּרָה שְׁבָה פֹּה פְּלֹנִי אַלְמוֹנִי) (Ruth 4:1). If so, it appears that the complete redemption is in the hand of the Holy One Blessed Be He Himself (אִם כֵּן נִרְאֶה שֶׁהַגְּאֻלָּה הַשְּׁלֵמָה הִיא בְּיַד הקב״ה בְּעַצְמוֹ), so that His Name will be recognized and known among the nations (כְּדֵי שֶׁיְּהִיֶּה שְׁמוֹ נִכָּר וְנוֹדָע בֵּין הָאֻמּוֹת). And this is what it says, “Redeem it for yourself” (וְזֶהוּ שֶׁאָמַר ״גְּאַל לְךָ אַתָּה) (Ruth 4:6), meaning to say, since You are the redeemer, You Yourself redeem it (רוֹצֶה לוֹמַר, בְּהִיוֹת אַתָּה הַגּוֹאֵל, לְךָ בְּעַצְמְךָ אַתָּה גּוֹאֵל), for You redeem Your Name (שֶׁאַתָּה גּוֹאֵל אֶת שִׁמְךָ). And as You redeem Your Name, You will also redeem me (וּבְהִיוֹתְךָ גּוֹאֵל אֶת שִׁמְךָ, תִּגְאָל גַּם כֵּן אוֹתִי). And this is what it says: “Redeem for yourself my redemption, for I cannot redeem” (וְזֶהוּ שֶׁאָמַר "גְּאַל לְךָ אַתָּה אֶת גְּאֻלָּתִי כִּי לֹא אוּכַל לִגְאֹל) (Ruth 4:6).

Yisrael said: I do not have the strength for the redemption to occur in the way You desire (אָמַר יִשְׂרָאֵל: אֵין בִּי כֹּחַ שֶׁתִּהְיֶה הַגְּאֻלָּה בְּאֹפֶן שֶׁאַתָּה רוֹצֶה), for I am not able to do full repentance and good deeds among the nations (לְפִי שֶׁאֵינִי יְכוֹלָה לַעֲשׂוֹת תְּשׁוּבָה שְׁלֵמָה וּמַעֲשִׂים טוֹבִים בֵּין הָאֻמּוֹת), to merit that the redemption come by my own merit (לִזְכּוֹת שֶׁתָּבוֹא הַגְּאֻלָּה בִּזְכוּתִי), but rather act for the sake of Your great Name which is profaned among the nations (אֶלָּא עֲשֵׂה לְמַעַן שִׁמְךָ הַגָּדוֹל הַמְּחֻלָּל בַּגּוֹיִם). And this was the reason that the spirit of Hashem did not rest upon Ben Koziva (וְזוֹ הָיְתָה הַסִּבָּה שֶׁלֹּא נָחָה רוּחַ ה׳ עַל בֶּן כּוֹזִיבָא), because there was no merit for Yisrael (לְפִי שֶׁלֹּא הָיְתָה זְכוּת לְיִשְׂרָאֵל). And it would have been necessary for Hashem to act for the sake of His Name (וְהָיָה צָרִיךְ שֶׁיַּעֲשֶׂה לְמַעַן שְׁמוֹ), and to exact judgment upon the wicked, as we have explained above (וְשֶׁיִּפָּרַע מֵהָרְשָׁעִים כְּמוֹ שֶׁבֵּאַרְנוּ זֶה). And He would have destroyed His inheritance (וְהָיָה מַשְׁחִית נַחֲלָתוֹ).

But to have mercy upon Yisrael, He lengthened the time of redemption until His morning (וּלְרַחֵם עַל יִשְׂרָאֵל הֶאֱרִיךְ זְמַן הַגְּאֻלָּה עַד הַבֹּקֶר שֶׁלּוֹ), and it returned to be evening for Yisrael (וְחָזַר לְהַעֲרִיב לְיִשְׂרָאֵל), until the perfect light shall come directly from the Holy One Blessed Be He (עַד שֶׁיָּבוֹא הָאוֹר הַשָּׁלֵם מִיַּד הקב״ה), as it says: “And without hand he shall be broken” (כְּמוֹ שֶׁאָמַר "וּבְאֶפֶס יָד יִשָּׁבֵר) (Daniel 8:25). “And the vision of the evening and the morning which was told is true” (וּמַרְאֵה הָעֶרֶב וְהַבֹּקֶר אֲשֶׁר [נֶאֱמַר] אֱמֶת הוּא) (Daniel 8:26) meaning to say: even though this redemption of Ben Koziva that I showed you above was not true (רוֹצֶה לוֹמַר, אַף עַל פִּי שֶׁזוֹ הַגְּאֻלָּה שֶׁל בֶּן כּוֹזִיבָא שֶׁהֶרְאִיתִיךָ לְמַעְלָה לֹא הָיְתָה אֲמִיתִּית), the remaining redemption which is in the hand of the Holy One Blessed Be He-this will be complete and true (הַגְּאֻלָּה הַנִּשְׁאָרֶת בְּיַד הקב״ה – זוֹ תִּהְיֶה שְׁלֵמָה וַאֲמִיתִּית).

And if you challenge and say (וְאִם תַּקְשֶׁה וְתֹאמַר), that even now we are wicked like in the days of Ben Koziva (שֶׁגַּם עַתָּה אֲנַחְנוּ רְשָׁעִים כְּמוֹ שֶׁהָיוּ בִּימֵי בֶּן כּוֹזִיבָא)-the sufferings we have endured from then until now (הַצָּרוֹת שֶׁעָבְרוּ עָלֵינוּ מֵאָז וְעַד עַתָּה), and those we will endure (וְאוֹתָם שֶׁנַּעֲבֹר), are a cleansing of our sins (הֵם מִירוּק עֲו‍ֹנוֹתֵינוּ). And this is what our sages of blessed memory said (וְזֶהוּ שֶׁאָמְרוּ ז״ל): “The son of David will not come until a fish is sought for the sick and not found”(Sanhedrin 97a) (״אֵין בֶּן דָּוִד בָּא עַד שֶׁיִּתְבַּקֵּשׁ דָּג לַחוֹלֶה וְלֹא יִמָּצֵא), as it is said: “Then I will make their waters sink, and cause their rivers to run like oil” (שֶׁנֶּאֱמַר ״אָז אַשְׁקִיעַ מֵימֵיהֶם וּנְהָרוֹתָם כַּשֶּׁמֶן אוֹלִיךְ) (Yechezkel 32:14), and it is written afterward: “On that day I shall cause a horn to sprout for the house of Yisrael” (וְכְתִיב בַּתַּרְיָא ״בַּיּוֹם הַהוּא אַצְמִיחַ קֶרֶן לְבֵית יִשְׂרָאֵל) (Yechezkel 29:21).

The intent of the statement is (כַּוָּנַת הַמַּאֲמָר): Know, that from the time we entered exile (דַּע, שֶׁמֵּעֵת שֶׁאֲנַחְנוּ בַּגָּלוּת), we are sick with the illness of the primordial serpent (אֲנַחְנוּ חוֹלִים מֵחֳלִי הַנָּחָשׁ הַקַּדְמוֹנִי), and this is hinted to us in Ben Koziva (וְזֶה נִרְמַז לָנוּ בְּבֶן כּוֹזִיבָא), in whom a serpent was found in that knee (שֶׁנִּמְצָא נָחָשׁ בְּאוֹתָהּ אַרְכֻּבָּה) with which he received stones of the ballista (שֶׁהָיָה מְקַבֵּל אַבְנֵי בַּלִּיסְטְרוֹת), to teach that which Daniel said about him (לְהוֹרוֹת מַה שֶּׁאָמַר דָּנִיֵּאל עָלָיו): “And his strength shall be mighty, but not by his own power” (וְעָצֵם כֹּחוֹ וְלֹא בְכֹחוֹ) (Daniel 8:24) for he was not given the strength of the Holy One Blessed Be He (שֶׁלֹּא נִמְסַר לוֹ כֹּחוֹ שֶׁל הקב״ה), because of the sin of the serpent found among Yisrael (בַּעֲווֹן הַנָּחָשׁ שֶׁנִּמְצָא בְּיִשְׂרָאֵל), which is what causes us death and affliction (שֶׁהוּא הַגּוֹרֵם לָנוּ מִיתָה וְצָרוֹת).

And this illness until now has not been healed (וְזֶה הַחוֹלִי עַד עַתָּה לֹא נִתְרַפֵּא), and this is what prevents the spirit of the Holy One Blessed Be He from resting upon Mashiach ben David (וְזֶהוּ הַמְעַכֵּב שֶׁלֹּא תָנוּחַ רוּחוֹ שֶׁל הקב״ה עַל מָשִׁיחַ בֶּן דָּוִד). For in every generation (שֶׁבְּכָל דּוֹר וָדוֹר), one is born from the seed of Yehudah (נוֹלָד אֶחָד מִזֶּרַע יְהוּדָה), who is fit to be Mashiach for Yisrael (שֶׁהוּא רָאוּי לִהְיוֹת מָשִׁיחַ לְיִשְׂרָאֵל), if they were to heal the sin of the serpent from among them (אִם הָיוּ מְרַפְּאִים עֲווֹן הַנָּחָשׁ מִבֵּינֵיהֶם), so that the spirit of Hashem might rest upon him (כְּדֵי שֶׁתָּנוּחַ עָלָיו רוּחַ ה׳), and the serpent would not obstruct (וְלֹא יְעַכֵּב הַנָּחָשׁ), as it obstructed Ben Koziva (כְּמוֹ שֶׁעִכֵּב לְבֶן כּוֹזִיבָא), in whom-at the place of his power-they found a coiled serpent (שֶׁבִּמְקוֹם כֹּחוֹ מָצְאוּ לוֹ נָחָשׁ כָּרוּךְ).

And for this reason, it is necessary to seek the fish that the teaching mentions (וְלָזֶה צָרִיךְ לְבַקֵּשׁ הַדָּג שֶׁהִזְכִּיר הַמַּאֲמָר), who is Mashiach ben Ephraim (שֶׁהוּא מָשִׁיחַ בֶּן אֶפְרָיִם), as it says in his blessing: “And may they multiply like fish in the midst of the earth” (שֶׁנֶּאֱמַר בִּבְרָכָתוֹ "וְיִדְּגוּ לָרֹב בְּקֶרֶב הָאָרֶץ) (Bereshit 48:16).

And most of the blessing was given to Ephraim (וְרוֹב הַבְּרָכָה נִתְּנָה לְאֶפְרַיִם), for behold, upon the head of Ephraim the right hand was placed (שֶׁהֲרֵי עַל רֹאשׁ אֶפְרַיִם הוּשַׂם הַיָּמִין), and because of this we say “Mashiach ben Ephraim” (וּבִשְׁבִיל זֶה אֲנַחְנוּ אוֹמְרִים ״מָשִׁיחַ בֶּן אֶפְרַיִם), for “Mashiach ben Yosef” is what we ought to say (שֶׁ״משִׁיחַ בֶּן יוֹסֵף״ הָיָה לָנוּ לוֹמַר), and we say “Ephraim” (וַאֲנַחְנוּ אוֹמְרִים "אֶפְרַיִם), because Ephraim took from the trait of his mother (לְפִי שֶׁאֶפְרַיִם לָקַח מִמִּדַּת אִמּוֹ), who is Osnat daughter of Potiphera (שֶׁהִיא אָסְנַת בַּת פּוֹטִיפֶרַע), who is from the left side (שֶׁהוּא מִצַּד שְׂמֹאל), which is the power of Samael (שֶׁהוּא כֹּחוֹ שֶׁל סַמָּא״ל), from whom extends the serpent (שֶׁמִּמֶּנּוּ נִמְשָׁךְ הַנָּחָשׁ). And also Menasheh took from the trait of his mother (וְגַם מְנַשֶּׁה לָקַח מִמִּדַּת אִמּוֹ), and he took a greater portion than Ephraim took (וְלָקַח חֵלֶק גָּדוֹל יוֹתֵר מִמַּה שֶׁלָּקַח אֶפְרַיִם), and the right hand was not fit for him (וְלֹא הָיְתָה הַיָּמִין רְאוּיָה אֵלָיו), but only for Ephraim (אֶלָּא לְאֶפְרַיִם), who took little from his mother’s side (שֶׁלָּקַח מְעַט מִצַּד אִמּוֹ), and much from Yosef (וְהַרְבֵּה מִצַּד יוֹסֵף).

And it was necessary for him to take from the power of Samael (וְהָיָה הֶכְרֵחַ שֶׁיִּקַּח מִכֹּחוֹ שֶׁל סַמָּא״ל), from the power of Gevurah [might] required for wars (מִצַּד כֹּחַ גְּבוּרָה שֶׁצָּרִיךְ לַמִּלְחָמוֹת), and to be cruel (וּלִהְיוֹת אַכְזָר). And for this, it is sufficient that he take but a little from the left side (וּלְזֶה דַּי בִּמְעַט שֶׁיִּקַּח מִצַּד שְׂמֹאל).

And for this reason (וּלְזֶה), even though he took the right side from his father (אַף עַל פִּי שֶׁלָּקַח הַיָּמִין מִצַּד אָבִיו), he is called by the name of his mother (נִקְרָא עַל שֵׁם אִמּוֹ). And this is alluded to in the letters Peh Aleph of Ephraim (וְזֶה רָמוּז בָּאוֹת פ״א מֵאֶפְרַיִם), which is the Peh Aleph of Potiphera (שֶׁהִיא פ״א פּוֹטִיפֶרַע), after the name of the future action that will be performed through him (עַל שֵׁם הַפְּעוּלָה הָעֲתִידָה שֶׁתֵּעָשֶׂה עַל יָדוֹ), and he is not called Mashiach ben Yosef (וְלֹא נִקְרָא מָשִׁיחַ בֶּן יוֹסֵף).

And because his name is related to the fish (וּמִצַּד הֱיוֹתוֹ שְׁמוֹ מִתְיַחֵס בַּדָּג), this is what the teaching said (הוּא שֶׁאָמַר הַמַּאֲמָר): “Until a fish is sought for the sick” (״עַד שֶׁיִּתְבַּקֵּשׁ דָּג לַחוֹלֶה)-that they will seek Mashiach ben Ephraim and find him (שֶׁיְּבַקְּשׁוּ לְמָשִׁיחַ בֶּן אֶפְרַיִם וּמְצָאֻהוּ). And by virtue of his existence (וּמִצַּד הֱיוֹתוֹ נִמְצָא), from the day he is found and onward (מִיּוֹם הִמָּצְאוֹ וָהָלְאָה), the blessing that flows to the nations (הַבְּרָכָה הַמֻּשְׁפַּעַת עַל הָאֻמּוֹת), on account of the sin of Yisrael (בַּעֲווֹן יִשְׂרָאֵל), who are likened to water and to rivers (שֶׁנִּמְשְׁלוּ לְמַיִם וּלִנְחָלִים), because of the channels through which it flows to them (מִצַּד הַצִּנּוֹרוֹת שֶׁבָּא בָהֶם), shall be removed from the nations (תִּסְתַלֵּק מֵהָאֻמּוֹת).

And therefore the teaching brings proof from the verse that says (וְלָזֶה מֵבִיא הַמַּאֲמָר רְאָיָה מִן הַפָּסוּק שֶׁאָמַר): “Then I will make their waters sink, and their rivers I will cause to flow like oil” (אָז אַשְׁקִיעַ מֵימֵיהֶם וּנְהָרוֹתָם כַּשֶּׁמֶן אוֹלִיךְ) (Yechezkel 32:14). And that which it says “like oil I will lead” (וּמַה שֶּׁאָמַר "כַּשֶּׁמֶן אוֹלִיךְ), is to hint that just as when oil departs from a lamp (לְרַמֵּז כִּי כְּמוֹ שֶׁכְּשֶׁהַשֶּׁמֶן מִסְתַלֵּק מִן הַנֵּר), the flame is immediately extinguished (מִיָּד הַגַּר נִכְבֶּה), so too, when the blessing departs from the nations (כָּךְ בְּהִסְתַלֵּק הַבְּרָכָה מֵהָאֻמּוֹת), their dominion and rule will be lost (יֵאָבֵד שָׂרְרָתָם וּמֶמְשַׁלְתָּם), and wars and troubles will increase in the world (וְיִרְבּוּ מִלְחָמוֹת וְצָרוֹת בָּעוֹלָם), among them the war of Mashiach ben Ephraim (וּבְתוֹכָם מִלְחֶמֶת מָשִׁיחַ בֶּן אֶפְרַיִם), who is the fish (שֶׁהוּא הַדָּג), and through the afflictions that have come and will come in that time (וּבְאֶמְצָעוּת הַצָּרוֹת שֶׁעָבְרוּ וְשֶׁיַּעַבְרוּ בָּאוֹתוֹ זְמַן), and the death of the fish who will die in those wars (וּמִיתַּת הַדָּג שֶׁיָּמוּת בָּאוֹתָן הַמִּלְחָמוֹת), there will be healing for the sin of the serpent (יִהְיֶה רְפוּאָה לְעֲווֹן הַנָּחָשׁ), and there shall be no more illness in Yisrael (וְלֹא יִמָּצֵא עוֹד חוֹלִי בְּיִשְׂרָאֵל).

And this is what it says: “Until a fish is sought for the sick and not found” (וְזֶהוּ שֶׁאָמַר "עַד שֶׁיִּתְבַּקֵּשׁ דָּג לַחוֹלֶה וְלֹא יִמָּצֵא)-not that the fish shall not be found (שֶׁאֵין הַכַּוָּנָה שֶׁלֹּא יִמָּצֵא הַדָּג), but that no sick person shall be found (אֶלָּא שֶׁלֹּא יִמָּצֵא חוֹלֶה), because Mashiach ben Ephraim will accept upon himself all the sicknesses of Yisrael (לְפִי שֶׁמָּשִׁיחַ בֶּן אֶפְרַיִם יְקַבֵּל עָלָיו כָּל הַחֳלָאִים שֶׁל יִשְׂרָאֵל), as the verse says: “Surely our sicknesses he has borne, and our pains he has carried them” (כְּמוֹ שֶׁאָמַר הַכָּתוּב ״אָכֵן חֳלָיֵנוּ הוּא נָשָׂא וּמַכְאֹבֵינוּ סְבָלָם) (Yeshayah 53:4).

And then Mashiach ben David shall be revealed (וְאָז יִגָּלֶה מָשִׁיחַ בֶּן דָּוִד), as the verse says: “On that day I shall cause a horn to sprout for the house of Yisrael” (כְּמוֹ שֶׁאָמַר הַכָּתוּב ״בַּיּוֹם הַהוּא אַצְמִיחַ קֶרֶן לְבֵית יִשְׂרָאֵל) (Yechezkel 29:21).

And this redemption will not be like previous redemptions (וְלֹא תִהְיֶה זוֹ הַגְּאֻלָּה כַּגְּאֻלוֹת שֶׁעָבְרוּ), for then there will be no serpent in the world (לְפִי שֶׁאָז לֹא יִהְיֶה נָחָשׁ בָּעוֹלָם), as there was in past redemptions (כְּמוֹ שֶׁהָיָה בַּגְּאֻלוֹת שֶׁעָבְרוּ). For even though those by whom the redemption was accomplished were whole (שֶׁאַף עַל פִּי שֶׁאוֹתָם שֶׁנַּעֲשֵׂית עַל יְדֵיהֶם הַגְּאֻלָּה הָיוּ שְׁלֵמִים), still, because of the serpent that was found among Yisrael (עִם כָּל זֶה בְּסִיבַּת הַנָּחָשׁ שֶׁהָיָה מְצֻוי בְּיִשְׂרָאֵל), the redemption was not complete by their hand (לֹא נַעֲשֵׂית עַל יְדֵיהֶם גְּאֻלָּה שְׁלֵמָה). And this is what is written: “And this formerly in Yisrael, concerning redemption and exchange, to confirm all things: a man would remove his shoe and give it to his fellow; and this was the attestation in Yisrael” (וְזֶהוּ שֶׁכָּתוּב ״וְזֹאת לְפָנִים בְּיִשְׂרָאֵל עַל הַגְּאֻלָּה וְעַל הַתְּמוּרָה לְקַיֵּם כָּל דָּבָר שָׁלַף אִישׁ נַעֲלוֹ וְנָתַן לְרֵעֵהוּ וְזֹאת הַתְּעוּדָה בְּיִשְׂרָאֵל) (Ruth 4:7), meaning to say (רוֹצֶה לוֹמַר): that the Holy One Blessed Be He said to Moshe Rabbeinu (שֶׁהקב״ה אָמַר לְמְרַע״ה) “Remove your shoes from upon your feet” (״שַׁל נְעָלֶיךָ מֵעַל רַגְלֶיךָ) (Shemot 3:5) in the plural form (לָשׁוֹן רַבִּים). But to Yehoshua, who was more material (וּבִיהוֹשֻׁעַ שֶׁהָיָה יוֹתֵר חוֹמְרִי), it says “your shoe” in singular (אָמַר ״נַעַלְךָ״ לָשׁוֹן יָחִיד) (Yehoshua 5:15), a hint to us that they shall be purified-he and Yisrael-from the sin of the serpent (רֶמֶז לָנוּ שֶׁיִּטַּהֲרוּ הֵם וְגַם יִשְׂרָאֵל מֵעֲווֹן הַנָּחָשׁ), who goes upon the dust and gathers from it, like a shoe (שֶׁהוּא הוֹלֵךְ בֶּעָפָר וּמְלַקֵּט מִמֶּנּוּ, כְּמִנְעָל). And since Yehoshua did not have the ability to attain all that Moshe had (וּלְפִי שֶׁיְהוֹשֻׁעַ לֹא הָיְתָה בְּיָדוֹ לְהַשִּׂיג כָּל מַה שֶּׁהָיָה בְּיֶד מֹשֶׁה), nor to ascend to his level (וְלַעֲלוֹת בְּמַעֲלָתוֹ), it says of him “your shoe” in singular (נֶאֱמַר בוֹ ״נַעַלְךָ״ לָשׁוֹן יָחִיד).

But with Moshe, with whom the will of the Holy One Blessed Be He was to speak face to face (וּבְמֹשֶׁה שֶׁרְצוֹנוֹ שֶׁל הקב״ה הָיָה לְדַבֵּר עִמּוֹ פָּנִים אֶל פָּנִים), it said “your shoes” in plural (אָמַר ״נַעָלֶיךָ״ לָשׁוֹן רַבִּים), that he must be purified entirely of matter (שֶׁצָּרִיךְ לוֹ לִהְיוֹת טָהוֹר מִכָּל וָכֹל מִן הַחוֹמֶר), in order to ascend to receive the Torah and enter before the Holy One Blessed Be He (לַעֲלוֹת לְקַבֵּל הַתּוֹרָה וּלְהִכָּנֵס לִפְנֵי הקב״ה).And when Moshe and Yehoshua each, according to his level and attainment (וּבְהִיוֹתָם מֹשֶׁה וִיהוֹשֻׁעַ כָּל אֶחָד וְאֶחָד כְּפִי מַעֲלָתוֹ וְהַשָּׂגָתוֹ), are purified from that materiality which was within Bnei Yisrael (טְהוֹרִים מִן הַחוֹמֶר הַהוּא שֶׁהָיָה בְּתוֹךְ בְּנֵי יִשְׂרָאֵל), in which the serpent rules (שֶׁבְּאוֹתוֹ הַחוֹמֶר מוֹשֵׁל הַנָּחָשׁ), then they can attain supernal matters (יוּכְלוּ לְהַשִּׂיג דְּבָרִים עֶלְיוֹנִים), and the actions performed through them will endure (וְהַפְּעֻלּוֹת שֶׁיִּהְיוּ נַעֲשׂוֹת עַל יְדֵיהֶם יִתְקַיְּמוּ).

And this is what is written (וְזֶה שֶׁכָּתוּב): “And this formerly in Yisrael, concerning the redemption and concerning the exchange” (וְזֹאת לְפָנִים בְּיִשְׂרָאֵל עַל הַגְּאֻלָּה וְעַל הַתְּמוּרָה) (Ruth 4:7). “Formerly” [lefanim] (לְפָנִים) means to say (רוֹצֶה לוֹמַר): that the Holy One, blessed be He, spoke with Moshe face to face (שֶׁהקב״ה הָיָה מְדַבֵּר עִם מֹשֶׁה פָּנִים אֶל פָּנִים), as the verse says (כְּמוֹ שֶׁאָמַר הַכָּתוּב): “And Hashem spoke with Moshe face to face, as a man speaks with his fellow” (וְדִבֶּר ה׳ אֶל מֹשֶׁה פָּנִים אֶל פָּנִים כַּאֲשֶׁר יְדַבֵּר אִישׁ אֶל רֵעֵהוּ) (Shemot 33:11).

And through Hashem’s speech, may He be blessed, with Moshe face to face (וּבְדִבּוּר ה׳ יִתְבָּרַךְ עִם מֹשֶׁה פָּנִים בְּפָנִים), He made an exchange [temurah] in the order of prophecy (עָשָׂה תְּמוּרָה בְּסֵדֶר הַנְּבוּאָה): for the one who bestows upon the prophets is Gavriel (שֶׁהַמַּשְׁפִּיעַ לַנְּבִיאִים הוּא גַּבְרִיאֵל), while the recipients are Yisrael, who are the seed of Ya‘akov (וְהַמֻּשְׁפָּעִים הֵם יִשְׂרָאֵל שֶׁהֵם זֶרַע יַעֲקֹב). And concerning both of them, “man” [ish] is said (וּבִשְׁנֵיהֶם נֶאֱמַר אִישׁ), as it says (שֶׁנֶּאֱמַר): “And the man Gavriel” (וְהָאִישׁ גַּבְרִיאֵל) (Daniel 9:21), and it is written (וּכְתִיב): “And Ya‘akov was a wholesome man” (וְיַעֲקֹב אִישׁ תָּם) (Bereishit 25:27), as we explained in the first treatise concerning the Keruvim (כְּמוֹ שֶׁפֵּרַשְׁנוּ בַּקּוֹנְטְרֵס הָרִאשׁוֹן עַל הַכְּרוּבִים).

And because Moshe had to write words of Torah in order to establish every matter (וּמִצַּד שֶׁהָיָה לְמֹשֶׁה לִכְתֹּב דִּבְרֵי תוֹרָה לְקַיֵּים כָּל דָּבָר), the Holy One, blessed be He, caused him to separate himself from materiality (עָשָׂה הקב״ה שֶׁיַּפְרִישׁ עַצְמוֹ מִן הַחוֹמֶר), and to remove his shoe (וּלִשְׁלוֹף נַעֲלוֹ).

And in reference to that which was said concerning Moshe (וְעַל שֵׁם שֶׁנֶּאֱמַר בְּמֹשֶׁה): “And the man Moshe was exceedingly humble” (וְהָאִישׁ מֹשֶׁה עָנָו מְאֹד) (Bamidbar 12:3), it says here concerning him (אָמַר כָּאן עָלָיו): “A man removed his shoe and gave it to his fellow” (שָׁלַף אִישׁ נַעֲלוֹ וְנָתַן לְרֵעֵהוּ)—meaning to say (רוֹצֶה לוֹמַר): that the order of prophecy was exchanged in Moshe (נִתְחַלֵּף בְּמֹשֶׁה סֵדֶר הַנְּבוּאָה), so that he spoke with the Holy One, blessed be He, face to face (שֶׁיְּדַבֵּר עִם הקב״ה פָּנִים אֶל פָּנִים), as Gavriel, who is called “man” (כַּאֲשֶׁר יְדַבֵּר גַּבְרִיאֵל הַנִּקְרָא אִישׁ), speaks with Ya‘akov, who is his fellow and is likewise called “man” (עִם יַעֲקֹב שֶׁהוּא רֵעֵהוּ וְנִקְרָא גַּם כֵּן אִישׁ).

But for the other prophets this exchange did not occur (אֲבָל לֹא נִתְחַלֵּף לִשְׁאָר הַנְּבִיאִים), for even though it is said concerning them (שֶׁאַף עַל פִּי שֶׁנֶּאֱמַר עֲלֵיהֶם): “A prophet from your midst, from your brothers, like me, shall Hashem raise up for you” (נָבִיא מִקִּרְבְּךָ מֵאַחֶיךָ כָּמֹנִי יָקִים לְךָ ה׳) (Devarim 18:15), nevertheless, they remained with the shoe (עִם כָּל זֶה נִשְׁאֲרוּ עִם הַנַּעַל), meaning, with materiality (רוֹצֶה לוֹמַר עִם הַחוֹמֶר), and received prophecy from Gavriel (וּמְקַבְּלִים הַנְּבוּאָה מִגַּבְרִיאֵל), and not face to face as Moshe Rabbeinu did (וְלֹא פָּנִים אֶל פָּנִים כְּמוֹ מְרַע״ה).

And in the future redemption, all of us shall be purified of materiality (וּבַגְּאֻלָּה הָעֲתִידָה כֻּלָּנוּ נִהְיֶה טְהוֹרִים מֵהַחוֹמֶר), which the Holy One Blessed Be He will remove from among us (שֶׁיְּרַחֲקֵהוּ הקב״ה מִבֵּינֵינוּ), as it is written: “Buy it for yourself-and he removed his shoe” (כְּמוֹ שֶׁכָּתוּב "קְנֵה לְךָ – וַיִּשְׁלֹף נַעֲלוֹ) (Ruth 4:8) that the Holy One Blessed Be He shall remove the materiality of the serpent from within Yisrael forever (שֶׁיְּשַׁלֵּף הקב״ה חֹמֶר הַנָּחָשׁ מִתּוֹךְ יִשְׂרָאֵל לָעוֹלָם), and the blessing will return to Yisrael as in days of old (וְתָשׁוּב הַבְּרָכָה לְיִשְׂרָאֵל כִּימֵי קֶדֶם), as it is written: “For I have purchased all that belonged to Elimelech and all that belonged to Kilyon and Machlon from the hand of Naomi” (כְּמוֹ שֶׁכָּתוּב ״כִּי קָנִיתִי אֵת כָּל אֲשֶׁר לֵאֱלִימֶלֶךְ וְאֵת כָּל אֲשֶׁר לְכִלְיוֹן וּמַחְלוֹן מִיַּד נָעֳמִי) (Ruth 4:9). And in all the morning watches (וּבְכָל מִשְׁמְרוֹת הַבֹּקֶר), which is the third watch (שֶׁהִיא הַמִּשְׁמָרָה הַשְּׁלִישִׁית), and also in the second watch from midnight onward (וְגַם בַּמִּשְׁמָרָה הַשֵּׁנִיָּה מֵחֲצוֹת הַלַּיְלָה וָהָלְאָה), Kenesset Yisrael waits (מְמַתֶּנֶת הַכְּנֶסֶת), that the Holy One Blessed Be He may know her in His mercy (שֶׁיְּדָעֶהָ הקב״ה בְּרַחֲמָיו), and that the kingdom of the house of David may be established (וּשְׁתִּיכּוֹן מַלְכוּת בֵּית דָּוִד). And for this reason David would rise at midnight (וּבִשְׁבִיל זֶה הָיָה דָּוִד קָם בַּחֲצוֹת הַלַּיְלָה), as it is said: “At midnight I rise to give thanks to You” (כְּמוֹ שֶׁאָמַר ״חֲצוֹת לַיְלָה אָקוּם לְהוֹדוֹת לָךְ) (Tehillim 119:62), for he too is in the Merkavah, in the position of the Kenesset, with the Patriarchs (לְפִי שֶׁהוּא גַּם כֵּן בַּמֶּרְכָּבָה בִּמְקוֹם הַכְּנֶסֶת עִם הָאָבוֹת), and the morning of the Holy One Blessed Be He shall shine upon them (וְיָאִיר הַבֹּקֶר שֶׁל הקב״ה עֲלֵיהֶם), and this is what is said: “And she lay at his feet until the morning” (וְזֶהוּ שֶׁנֶּאֱמַר ״וַתִּשְׁכַּב מַרְגְּלוֹתָיו עַד הַבֹּקֶר) (Ruth 3:14). And that which is written, “And she arose before a man recognized his fellow” (וּמַה שֶּׁכָּתוּב ״וַתָּקָם בְּטֶרֶם יַכִּיר אִישׁ אֶת רֵעֵהוּ) (Ruth 3:14), means to say: since we are in exile (רוֹצֶה לוֹמַר: כִּי מִזְּמַן שֶׁאֲנַחְנוּ בַּגָּלוּת), just as we have lost the blessing from the hand of the Holy One Blessed Be He (כְּמוֹ שֶׁאִבַּדְנוּ הַבְּרָכָה מִיַּד הקב״ה), so too we have lost prophecy (כֵּן אִבַּדְנוּ הַנְּבוּאָה), which due to our sins is no longer present among Yisrael (שֶׁבַּעֲווֹנוֹתֵינוּ אֵינָהּ מְצוּיָה עַתָּה בְּיִשְׂרָאֵל), for the man Gavriel no longer recognizes his fellow (לְפִי שֶׁהָאִישׁ גַּבְרִיאֵל אֵינוֹ מַכִּיר אֶת רֵעֵהוּ), who is Ya'akov, that is, his seed (שֶׁהוּא יַעֲקֹב, רוֹצֶה לוֹמַר זַרְעוֹ), to bestow upon him prophecy as in former days (לְהַשְׁפִּיעַ עָלָיו נְבוּאָה כִּימֵי קֶדֶם). And now He reveals to us (וְעַתָּה מְגַלֶּה לָנוּ), that the Holy One Blessed Be He will have mercy on the Kenesset along with the blessing (שֶׁיְּרַחֵם הקב״ה עַל הַכְּנֶסֶת עִם הַבְּרָכָה), and that the Holy One Blessed Be He will remember His people and His land (וְשֶׁיִּזְכֹּר הקב״ה לְעַמּוֹ וּלְאַרְצוֹ), before prophecy is found again in Yisrael (קֹדֶם שֶׁתִּמָּצֵא נְבוּאָה בְּיִשְׂרָאֵל), and the Kenesset shall rise (וְהַכְּנֶסֶת תִּהְיֶה קָם)-and this is what is written: “And she arose before a man recognized his fellow” (וְזֶהוּ שֶׁכָּתוּב ״וַתָּקָם בְּטֶרֶם יַכִּיר אִישׁ אֶת רֵעֵהוּ). And to further reveal this secret (וּלְגַלּוֹת עוֹד זֶה הַסּוֹד), it is written “before” with a Vav (כָּתוּב ״בְּטֶרוֹם״ בְּוָא״ו), which is the Vav of Ya'akov (שֶׁהִיא הַוָּא״ו שֶׁל יַעֲקֹב), as alluded to in the verse: “And I will remember My covenant with Ya'akov” (כְּמוֹ שֶׁרָמוּז בַּפָּסוּק ״וְזָכַרְתִּי אֶת בְּרִיתִי יַעֲקֹב) (Vayikra 26:42), where Ya'akov is written full with a Vav (שֶׁהוּא מָלֵא בְּוָא״ו).

And it also says: “And I will remember the land” (וְאָמַר גַּם כֵּן "וְהָאָרֶץ אֶזְכֹּר), which refers to the upper land-that is, the Kenesset (שֶׁהִיא אֶרֶץ הָעֶלְיוֹנָה שֶׁהִיא הַכְּנֶסֶת). And know that in this verse, from “And I will remember” until “And I will remember the land” (וְדַע שֶׁבַּזֶּה הַפָּסוּק מִ״וְזָכַרְתִּי״ עַד ״וְהָאָרֶץ אֶזְכֹּר), its letters add up to the count of 5288p1-22 (עוֹלוֹת אוֹתִיּוֹתָיו לְחֶשְׁבּוֹן ה׳ אֲלָפִים רפ״ח), and from that year onward (וּמֵאוֹתוֹ הַשָּׁנָה וָהָלְאָה), as we have seen that in that year the plunder took place in Rome (כְּמוֹ שֶׁרָאִינוּ שֶׁבָּאוֹתָהּ שָׁנָה נַעֲשָׂה הַשָּׁלָל בְּרוֹמִי), the blessing is destined to be poured upon our land (עֲתִידָה הַבְּרָכָה לְהִשָּׁפֵעַ בְּאַרְצֵנוּ), and to be distanced from the nations (וּלְהִתְרַחֵק מֵהָאֻמּוֹת).

And a brutish man shall not know (וְאִישׁ בַּעַר לֹא יֵדָע), and a fool shall not understand this (וּכְסִיל לֹא יָבִין אֶת זֹאת) (Tehillim 92:7) that the Holy One Blessed Be He does kindness with us (שֶׁהקב״ה עוֹשֶׂה עִמָּנוּ חֶסֶד), and we do not recognize Him (וְאֵין אֲנַחְנוּ מַכִּירִים אוֹתוֹ). And this is what is written: “And he said: ‘Surely it is known that the woman came to the threshing floor’” (וְזֶהוּ שֶׁכָּתוּב ״וַיֹּאמֶר אָל יָדוּעַ כִּי בָאָה הָאִשָּׁה הַגֹּרֶן) (Ruth 3:14). For it is known that the attribute in which the Kenesset resides is the last of the ten (שֶׁיָּדוּעַ הוּא, שֶׁהַמִּדָּה שֶׁבָּהּ הַכְּנֶסֶת הִיא סוֹף הָעֲשָׂרָה), and she is like a threshing floor (goren) (וְהִיא כַּגֹּרֶן), in which all the grain is threshed (שֶׁבָּהּ דּוֹשִׁין כָּל הַתְּבוּאָה), to give each one according to his deeds (לָתֵת לְכָל אֶחָד כְּפִי מַעֲשָׂיו), and to separate the grain for the food of men and the straw for the food of beasts (וּבוֹרְרִים הַתְּבוּאָה לְמַאֲכַל הָאֲנָשִׁים וְהַקַּשׁ לְמַאֲכַל הַבְּהֵמוֹת).

As the verse says: “Your righteousness is like the mighty mountains, Your judgment is a great deep; man and beast You save, Hashem” (כְּמוֹ שֶׁאָמַר הַכָּתוּב ״צִדְקָתְךָ כְּהַרְרֵי אֵל מִשְׁפָּטֶךָ תְּהוֹם רַבָּה אָדָם וּבְהֵמָה תוֹשִׁיעַ ה׳) (Tehillim 36:7). And in this verse, you will find ten words (וּבַפָּסוּק הַזֶּה תִּמְצָא עֲשָׂרָה תֵּיבוֹת), corresponding to the Ten Sefirot (כְּנֶגֶד עֶשֶׂר סְפִירוֹת), and forty-two letters (וְאַרְבָּעִים וּשְׁתַּיִם אוֹתִיּוֹת), which is the Name of the Holy One Blessed Be He (שֶׁהוּא שְׁמוֹ שֶׁל הקב״ה), through which He influences the upper and lower worlds (שֶׁבּוֹ מַשְׁפִּיעַ בֶּעֶלְיוֹנִים וּבַתַּחְתּוֹנִים), and opens His hand and satisfies the desire of every living thing (וּפוֹתֵחַ אֶת יָדוֹ וּמַשְׂבִּיעַ לְכָל חַי רָצוֹן).

The intention is (הַכַּוָּנָה): that according to a person’s will and desire to serve his Creator (שֶׁלְּפִי רְצוֹנוֹ וְחֶפְצוֹ שֶׁל אָדָם לַעֲבוֹד לְבוֹרְאוֹ), so too does the Holy One Blessed Be He influence upon him (כָּךְ הקב״ה מַשְׁפִּיעַ עָלָיו). He who is fit to be influenced as a man-he is influenced as a man (הָרָאוּי לְהִשָּׁפֵעַ כְּאָדָם נִשְׁפָּע כְּאָדָם), and he who is fit to be influenced as a beast-he is influenced as a beast (וְהָרָאוּי לְהִשָּׁפֵעַ כְּבְהֵמָה נִשְׁפָּע כְּבְהֵמָה).

This is what the verse says: “Man and beast You save, Hashem” (וְזֶהוּ שֶׁאָמַר הַכָּתוּב ״אָדָם וּבְהֵמָה תוֹשִׁיעַ ה׳). For many, many eat in this world (כִּי כַמָּה וְכַמָּה אוֹכְלִים בָּעוֹלָם הַזֶּה), even though they do not serve their Creator (אַף עַל פִּי שֶׁאֵינָם עוֹבְדִים לְבוֹרְאָם), but the Holy One Blessed Be He gives them their sustenance (אֶלָּא שֶׁהקב״ה נוֹתֵן לָהֶם מְזוֹנָם), just as He gives to the beasts (כְּמוֹ שֶׁהוּא נוֹתֵן לַבְּהֵמוֹת), and all of it is in righteousness and justice (וְהַכֹּל הוּא בְּצִדְקָה וּבְמִשְׁפָּט).

And if it should arise in the mind of any person (וְאִם יַעֲלֶה עַל דַּעַת שׁוּם אָדָם), when the Glory descends from the upper attributes to dwell upon the throne (כְּשֶׁהַכָּבוֹד הַבָּא מֵהַמִּדּוֹת הָעֶלְיוֹנוֹת לֵישֵׁב עַל הַכִּסֵּא), in what manner the other attributes are influenced, when the Glory is there in the Kenesset and the rest of the attributes are above (בְּאֵיזֶה אֹפֶן מֻשְׁפָּעוֹת שְׁאָר הַמִּדּוֹת בְּהִיוֹת הַכָּבוֹד שָׁם בַּכְּנֶסֶת וּשְׁאָר הַמִּדּוֹת הֵם לְמַעְלָה)-to this the verse says: “And Your righteousness, O God, is unto the heights” (לָזֶה אָמַר הַכָּתוּב ״וְצִדְקָתְךָ אֱלֹקִים עַד מָרוֹם) (Tehillim 71:19).

Meaning to say (רוֹצֶה לוֹמַר), even though you see that the Glory descends there to the Kenesset (אַף עַל פִּי שֶׁאַתָּה רוֹאֶה שֶׁהַכָּבוֹד יוֹרֵד שָׁם לַכְּנֶסֶת), the righteousness of the Holy One Blessed Be He continues to flow up to the heights (צִדְקָתוֹ שֶׁל הקב״ה מַשְׁפִּיעַ עַד מָרוֹם), which are the upper attributes (שֶׁהֵם הַמִּדּוֹת הָעֶלְיוֹנוֹת), for His flow is present in all places (שֶׁהַשְּׁפָעָתוֹ נִמְצֵאת בְּכָל הַמְּקוֹמוֹת). And therefore it says: “You who have done great things-O God, who is like You?” (וְלָזֶה אָמַר ״אֲשֶׁר עָשִׂיתָ גְּדֹלוֹת אֱלֹקִים מִי כָמוֹךָ) (Tehillim 71:19), for there is none who acts as His deeds and His powers (שֶׁאֵין מִי שֶׁיַּעֲשֶׂה כְּמַעֲשָׂיו וּכִגְבוּרוֹתָיו), blessed is He and blessed is His Name (בָּרוּךְ הוּא וּבָרוּךְ שְׁמוֹ). And in this verse too there are ten words (וְגַם בַּפָּסוּק הַזֶּה יֵשׁ עֲשָׂרָה תֵּיבוֹת), corresponding to the Ten Sefirot (כְּנֶגֶד עֶשֶׂר סְפִירוֹת), to inform us (לְהוֹדִיעֵנוּ) that just as we count ten from top to bottom and from bottom to top (כְּמוֹ שֶׁאֲנַחְנוּ מוֹנִים עֶשֶׂר מִלְמַעְלָה לְמַטָּה וּמִלְמַטָּה לְמַעְלָה), so too is His influence from below to above and from above to below (כָּךְ הַשְּׁפָעָתוֹ יִתְבָּרַךְ מִלְמַטָּה לְמַעְלָה וּמִלְמַעְלָה לְמַטָּה).

For in the first verse He said “great deep” (tehom rabbah)-that is below (שֶׁבַּפָּסוּק הָרִאשׁוֹן אָמַר ״תְּהוֹם רַבָּה״ שֶׁהוּא לְמַטָּה), and in the second verse He said “unto the heights” (ad marom)-that is above (וּבַפָּסוּק הַשֵּׁנִי אָמַר ״עַד מָרוֹם" שֶׁהוּא לַמַּעְלָה). And since this attribute is likened to a threshing floor (וּלְפִי שֶׁזוֹ הַמִּדָּה נִמְשְׁלָה לְגוֹרֶן), as we said above (כְּמוֹ שֶׁאָמַרְנוּ לְמַעְלָה), in which all grain is gathered (שֶׁבָּהּ מִתְכַּנֶּסֶת כָּל הַתְּבוּאָה), even though we are now among the nations (אַף עַל פִּי שֶׁאֲנַחְנוּ עַתָּה בֵּין הָאֻמּוֹת), the woman-who is the Kenesset-has already come to the threshing floor (כְּבָר הָאִשָּׁה שֶׁהִיא הַכְּנֶסֶת בָּאָה לַגֹּרֶן), and she receives the blessing (וְהִיא מְקַבֶּלֶת הַבְּרָכָה).

For so it is written afterward: “And I will remember the land” (שֶׁכֵּן כְּתִיב אַחַר ״וְהָאָרֶץ אֶזְכֹּר) (Vayikra 26:42), and: “And yet for all that, when they are in the land of their enemies…” (וְ״גַּם זֹאת בִּהְיוֹתָם בְּאֶרֶץ אֹיְבֵיהֶם) (Vayikra 26:44). And the blessing that she receives from the hand of the Holy One Blessed Be He (וְהַבְּרָכָה שֶׁהִיא מְקַבֶּלֶת מִיַּד הקב״ה), is to bestow upon Yisrael below (הִיא לְהַשְׁפִּיעַ עַל יִשְׂרָאֵל לְמַטָּה). And this is what is written: “And he said: Bring the scarf that is upon you” (וְזֶה שֶׁכָּתוּב ״וַיֹּאמֶר הֲבִיאִי הַמִּטְפַּחַת אֲשֶׁר עָלַיִךְ) (Ruth 3:15) that veil which was upon her (שֶׁאוֹתָהּ מְחִיצָה שֶׁהָיְתָה עָלֶיהָ), which separated between her and the mercy of Hashem, may He be blessed (שֶׁהָיְתָה מַפְסֶקֶת בֵּינָהּ וּבֵין רַחֲמֵי ה׳ יִתְבָּרַךְ), that He should grasp it and remove it from her (שֶׁיֶּאֱחֹז בָּהּ וִיפָרְשֶׁנָּה מֵעָלֶיהָ), so that she may receive the flow directly from the hand of the Holy One Blessed Be He (כְּדֵי שֶׁתּוּכַל לְקַבֵּל הַשֶּׁפַע מִיַּד הקב״ה).

And that which is written, “And he measured six gates and placed it upon her” (וּמַה שֶּׁכָּתוּב ״וַיָּמָד שֵׁשׁ שְׁעָרִים וַיָּשֶׂת עָלֶיהָ) (Yechezkel 40:5) “gates” (she'arim) is from the expression of opening and entryway (שְׁעָרִים הוּא מִלְּשׁוֹן פֶּתַח וְשַׁעַר). And it would have been fitting that there be seven (וְהָיָה רָאוּי שֶׁיִּהְיוּ שִׁבְעָה), corresponding to the first seven Sefirot as they relate to us (כְּנֶגֶד הַשֶּׁבַע סְפִירוֹת הָרִאשׁוֹנוֹת אֵלֵינוּ), for each one influences (שֶׁכָּל אַחַת מַשְׁפַּעַת) upon one of the seven planetary spheres (עַל גַּלְגַל אֶחָד מִשִּׁבְעַת כוֹכְבֵי לֶכֶת). And the reason that there were only six (וְהַטַּעַם שֶׁלֹּא הָיוּ אֶלָּא שֵׁשׁ) is that one is missing (לְפִי שֶׁחָסֵר אַחַת), which is from the attribute of Gevurah, which influences the sphere of Mars (שֶׁהִיא מִמִּדַּת גְּבוּרָה הַמַּשְׁפַּעַת עַל גַּלְגַל מַאְדִים). And concerning this it says, “Open to me the gates of righteousness; I will enter through them, I will thank Yah” (וְעַל זֶה אָמַר ״פִּתְחוּ לִי שַׁעֲרֵי צֶדֶק אָבֹא בָם אוֹדֶה יָהּ) (Tehillim 118:19). And it says “gates” in the plural (וְאָמַר ״שַׁעֲרֵי״, לָשׁוֹן רַבִּים), and afterward says “this is the gate to Hashem” in the singular (וְאַחַר כָּךְ אָמַר "זֶה הַשַּׁעַר לַה׳", לָשׁוֹן יָחִיד), referring to this gate (שֶׁמְּדַבֵּר עַל זֶה הַשַּׁעַר).

That in the time when Yisrael are Tzaddikim (שֶׁבִּזְמַן שֶׁיִּשְׂרָאֵל הֵם צַדִּיקִים), which is in the time of Mashiach ben David (שֶׁהוּא בִּזְמַן מָשִׁיחַ בֶּן דָּוִד), to whom the power of Gevurah will be given (שֶׁלּוֹ יִמָּסֵר כֹּחַ גְּבוּרָה), to wage his wars (לַעֲשׂוֹת מִלְחֲמוֹתָיו), as it is said: “Through God we shall perform might, and He will trample our enemies” (כְּמוֹ שֶׁנֶּאֱמַר "בֵּאלֹקִים נַעֲשֶׂה חָיִל וְהוּא יָבוּס צָרֵינוּ) (Tehillim 60:14).

For at that time, because Yisrael are righteous (שֶׁבָּאוֹתוֹ הַזְּמַן מִצַּד הֱיוֹת יִשְׂרָאֵל צַדִּיקִים), the attribute of judgment will not rule over them (לֹא תִּמְשׁוֹל עֲלֵיהֶם מִדַּת הַדִּין), but only upon their enemies (אֶלָּא בְּצָרֵיהֶם). And since this good gate is hidden (וּלְפִי שֶׁטוֹב זֶה הַשַּׁעַר הוּא נִסְתָּר), and cannot be revealed except to Mashiach ben David (וְאֵינוֹ יָכוֹל לְהִגָּלוֹת אֶלָּא לְמָשִׁיחַ בֶּן דָּוִד), it therefore writes here only “six measures of barley” (לֹא כָּתַב כָּאן אֶלָּא שֵׁשׁ שְׂעֹרִים), a hint to six gates (רֶמֶז לְשֵׁשֶׁת הַשְּׁעָרִים), although they are seven (בְּהִיוֹת שֶׁהֵם שִׁבְעָה). For these seven gates, which are the seven Sefirot (שֶׁאֵלּוּ הַשִּׁבְעָה שְׁעָרִים שֶׁהֵם הַשֶּׁבַע סְפִירוֹת), within each one are seven gates (יֵשׁ בְּכָל אַחַת ז׳ שְׁעָרִים), and seven times seven equals forty-nine (וְשֶׁבַע פְּעָמִים שֶׁבַע עוֹלוֹת לְאַרְבָּעִים וְתֵשַׁע). And these forty-nine (וְאֵלּוּ הָאַרְבָּעִים וְתֵשַׁע) have their gate in Binah (יֵשׁ לָהֶם הַשַּׁעַר בַּבִּינָה), for there is the “Path of Intermediates” (derekh beintayim) (שֶׁשָּׁם הוּא דֶּרֶךְ בֵּינַתַּיִם), about which it is said: “Fifty gates of Binah” (שֶׁעֲלֵיהֶם נֶאֱמַר חֲמִשִּׁים שַׁעֲרֵי בִינָה), which are forty-nine, and with the one gate that is the Binah itself, they are fifty (שֶׁהֵם מ״ט, וְעִם אוֹתוֹ שַּׁעַר שֶׁשָּׁם הַבִּינָה שֶׁלָּהֶם, הֵם חֲמִשִּׁים).

And this gate is hidden even from Moshe Rabbeinu, peace be upon him (וְזֶה הַשַּׁעַר נֶעְלַם אֲפִלּוּ מִמֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם). And since this gate is closed (וּבְהִיוֹת שֶׁזֶּה הַשַּׁעַר סָגוּר), the others are also closed (סְגוּרוֹת גַּם כֵּן הָאֲחֵרוֹת). And because they are closed, David said: “Open for me the gates of righteousness” (וּלְפִי שֶׁהֵן סְגוּרוֹת אָמַר דָּוִד "פִּתְחוּ לִי שַׁעֲרֵי צֶדֶק) (Tehillim 118:19), and the Holy One Blessed Be He replied and said: “This is the gate of Hashem” etc. (וְהֵשִׁיב הקב״ה וְאָמַר ״זֶה הַשַּׁעַר לַה׳״ וְגוֹ׳) (Tehillim 118:20).

Meaning to say (רוֹצֶה לוֹמַר): this is the gate through which all gates are opened (זֶה הַשַּׁעַר שֶׁבּוֹ נִפְתָּחִים כָּל הַשְּׁעָרִים), and I do not open it except when Yisrael are righteous (אֵינִי פּוֹתְחוֹ אֶלָּא כְּשֶׁיִּשְׂרָאֵל צַדִּיקִים), as it is said: “Tzaddikim shall enter through it” (כְּמוֹ שֶׁאָמַר "צַדִּיקִים יָבֹאוּ בוֹ) (Tehillim 118:20).

And concerning this gate, Moshe Rabbeinu, peace be upon him, toiled greatly to attain it (וְעַל זֶה הַשַּׁעַר טָרַח מְרַע״ה הַרְבֵּה לְהַשִּׂיגָהּ), and about it he said: “Show me now Your way” (וְעָלֶיהָ אָמַר ״הוֹדִעֵנִי נָא אֶת דַּרְכֶךָ) (Shemot 33:13) which is written defectively, without a Yod (שֶׁהוּא חָסֵר בְּלֹא יו״ד), which is the singular form (שֶׁהוּא לָשׁוֹן יָחִיד). And his intention was to know the “faces” that come from the power of Gevurah (וּכְוַנָּתוֹ הָיְתָה לָדַעַת הַפָּנִים הַבָּאִים מִכֹּחַ גְּבוּרָה), to understand how it acts toward them (לָדַעַת אֹפֶן פְּעוּלָתוֹ עִמָּהֶם). And he sought to know a face of judgment and a face of mercy (וְהָיָה רוֹצֶה לָדַעַת פָּנִים שֶׁל דִּין וּפָנִים שֶׁל רַחֲמִים), as alluded to in “My face shall go” (כְּמוֹ שֶׁרָמוּז בְּ״פָּנַי יֵלֵכוּ) (Shemot 33:14), and “If Your face go not…” (וְ״אם אֵין פָּנֶיךָ הֹלְכִים) (Shemot 33:15) which are the two faces (שֶׁהֵם הַשְּׁנֵי פָּנִים). In such a way that the secret of His Gevurah, may He be blessed (בְּאֹפֶן שֶׁסוֹד גְּבוּרָתוֹ יִתְבָּרַךְ), was not handed over even to Moshe Rabbeinu (לֹא נִמְסְרָה אֲפִלּוּ לִמְרַע״ה), but rather He taught him the attribute of mercy (אֶלָּא שֶׁלִּימְּדוֹ מִדַּת הָרַחֲמִים), in order that he be saved from the evils that emerge from the attribute of judgment (כְּדֵי לְהִנָּצֵל מֵהָרָעוֹת הַנִּמְשָׁכוֹת מִמִּדַּת הַדִּין). And all of it shall be handed over to Mashiach ben David (וְהַכֹּל יִמָּסֵר לְמָשִׁיחַ בֶּן דָּוִד).

And if there were power in the intellect of the people of this generation (וְאִם הָיָה כֹּחַ בְּשֵׂכֶל אַנְשֵׁי הַדּוֹר), to understand what I could say regarding these gates (לְהָבִין מַה שֶּׁהָיִיתִי יָכוֹל לוֹמַר עַל אֵלּוּ הַשְּׁעָרִים), I would reveal through them wonders (הָיִיתִי מְגַלֶּה בָהֶן נִפְלָאוֹת), but Heaven forbid that I harm myself (אֲבָל חַלִּילָה לִי לַעֲשׂוֹת נֶזֶק לְעַצְמִי), in order to benefit one whom I do not know if he is worthy to benefit (כְּדֵי לֵיהָנוֹת מִי שֶׁאֵינִי יוֹדֵעַ אִם רָאוּי הוּא לֵיהָנוֹת). And this is the secret of the six barley measures (וְזֶהוּ סוֹד שֵׁשׁ שְׂעוֹרִים). And that which it says: “And he placed it upon her and came to the city” (וּמַה שֶּׁאָמַר "וַיָּשֶׂת עָלֶיהָ וַיָּבֹא הָעִיר) (Ruth 3:15) the intention is: that immediately when the six measures are placed upon her, upon the Kenesset (הַכַּוָּנָה: שֶׁתֵּיכֶף שֶׁיוּשְׂמוּ עָלֶיהָ, עַל הַכְּנֶסֶת), the blessing shall immediately come to the holy city (מִיָּד תָּבוֹא לְעִיר הַקֹּדֶשׁ הַבְּרָכָה), which is now like a widow (שֶׁהִיא עַתָּה כְּאַלְמָנָה).

And now I will reveal to you a great secret (וְעַתָּה אֲגַלֶּה לְךָ סוֹד גָּדוֹל)-that it was not necessary to write “seven,” only “six” (שֶׁלֹּא הֻצְרַךְ לִכְתֹּב כָּאן ״שֶׁבַע״ אֶלָּא "שֵׁשׁ), because when they are “seven,” it is with Gevurah (שֶׁבְּהִיוֹת שֶׁשֶּׁבַע הֵם עִם גְּבוּרָה), and when you calculate seven times seven, it equals forty-nine (שֶׁכְּשֶׁתַּחְשֹׁב שֶׁבַע פְּעָמִים שֶׁבַע יַעֲלוּ לְמ״ט). But Gevurah was with Ruth, who is the Left (אֶלָּא שֶׁהַגְּבוּרָה הָיְתָה עִם רוּת, שֶׁהִיא הַשְּׂמֹאל), and it was not necessary to give her what she already had (וְלֹא הָיָה צָרִיךְ לָתֵת לָהּ מַה שֶּׁהָיָה לָהּ כְּבָר). And because of this secret (וּבִשְׁבִיל זֶה הַסּוֹד), it was necessary that David be from Moav (הֻצְרַךְ דָּוִד שֶׁיְּהֵא מִצַּד מוֹאָב), to grasp the power of Gevurah and draw it to himself (לֶאֱחֹז בְּכֹחַ גְּבוּרָה וּלְהַמְשִׁיכָהּ אֵלָיו), and to purify from it the filth of the serpent (וּלְטַהֵר מִמֶּנּוּ זֹהֲמַת הַנָּחָשׁ), and to have the power in his hand to take vengeance upon the nations (וְלִהְיוֹת הַכֹּחַ בְּיָדוֹ לְהִנָּקֵם מֵהָאֻמּוֹת). This is what the verse says: “Moav is My washbasin; upon Edom I will cast My shoe” (זֶהוּ שֶׁאָמַר הַכָּתוּב "מוֹאָב סִיר רַחְצִי עַל אֱדוֹם אַשְׁלִיךְ נַעֲלִי) (Tehillim 60:10).

I have already informed you (כְּבָר הוֹדַעְתִּיךָ), that the shoe [na‘al] is an allusion to the serpent [naḥash] (שֶׁהַנַּעַל רֶמֶז לַנָּחָשׁ), and it shall be cast upon Edom (וְיִהְיֶה מֻשְׁלָךְ עַל אֱדוֹם). In such a way that there will not remain even a survivor of the house of Esav (בְּאֹפֶן שֶׁלֹּא יִהְיֶה שָׂרִיד לְבֵית עֵשָׂו), for when all the filth of the serpent is cast upon them (שֶׁבְּהִיוֹת מֻשְׁלֶכֶת עֲלֵיהֶם כָּל זֹהֲמַת הַנָּחָשׁ), and when the Gevurah is in the hand of Mashiach ben David (וּבְהִיוֹת הַגְּבוּרָה בְּיַד מָשִׁיחַ בֶּן דָּוִד), it is necessarily so that they will all be annihilated and destroyed (בְּהֶכְרֵחַ יִהְיוּ כֻּלָּם נִשְׁמָדִים וְנֶחֱרָבִים). For to them were not revealed the gates of mercy (שֶׁלָּהֶם לֹא נִגְלוּ שַׁעֲרֵי רַחֲמִים), so they could request mercy from the Holy One Blessed Be He at His time of wrath (שֶׁיְּבַקְּשׁוּ רַחֲמִים מֵהקב״ה בְּעֵת כַּעֲסוֹ), when strength will be girded to Mashiach ben David as the power of God (כְּשֶׁיֵּאָזֵר לְמָשִׁיחַ בֶּן דָּוִד כֹּחַ אֱלֹקִים), as it is written: “Through God we shall perform might” (כְּמוֹ שֶׁכָּתוּב "בֵּאלֹקִים נַעֲשֶׂה חָיִל) (Tehillim 60:14).

And it is written: “You have girded me with strength for battle, You brought down under me those who rose against me” (וּכְתִיב "וַתְּאַזְּרֵנִי חַיִל לַמִּלְחָמָה תַּכְרִיעַ קָמַי תַּחְתֵּנִי) (Tehillim 18:40), “And my enemies You have given me as a back, and those who hate me I annihilate” (וְ"אֹיְבַי נָתַתָּ לִי עֹרֶף וּמְשַׂנְאַי אַצְמִיתֵם) (Tehillim 18:41). “They cry out-but there is no savior; unto Hashem-but He does not answer them” (יְשַׁוְּעוּ וְאֵין מוֹשִׁיעַ אֶל ה׳ וְלֹא עָנָם) (Tehillim 18:42) meaning (הַכַּוָּנָה): even though they will cry out to the Name of Hashem (שֶׁאַף עַל פִּי שֶׁיִּשְׁוְעוּ לְשֵׁם ה׳), which is the attribute of mercy (שֶׁהוּא מִדַּת רַחֲמִים), He will not answer them (לֹא יַעֲנֵם). And now you will understand a statement in the Book of the Zohar:

(Kedoshim 80b) (וְעַתָּה תָּבִין מַאֲמָר בְּסֵפֶר הַזֹּהַר) “From within darkness comes forth light (מִגּוֹ חֲשׁוֹכָא נָפֵיק נְהוֹרָא), from within mercy comes forth judgment (מִגּוֹ רַחְמֵי נָפֵיק דִּינָא), from within good comes forth evil (מִגּוֹ טָב נָפֵיק בִּישׁ), and all is interincluded one with the other (וּכְלָא אִתְכְּלִיל דָּא בְּדָא).” And that which it says “from within darkness comes forth light” (וּמַה שֶּׁאָמַר "מִגּוֹ חֲשׁוֹכָא נָפֵיק נְהוֹרָא), the intent is: that from the attribute of Elohim (הַכְּוַונָה: שֶׁמִּתּוֹךְ מִדַּת אֱלֹהִים), from which comes darkness and exile (שֶׁמִּמֶּנּוּ בָּא הַחֹשֶׁךְ וְהַגָּלוּת), the good will come to Yisrael (יָבוֹא הַטּוֹב לְיִשְׂרָאֵל), once the attribute of Gevurah is handed over to Mashiach ben David (כְּיוֹן שֶׁיִּמָּסֵר מִדַּת הַגְּבוּרָה לְמָשִׁיחַ בֶּן דָּוִד). And that which it says “from within mercy comes forth judgment” (וּמַה שֶּׁאָמַר "מִגּוֹ רַחְמֵי נָפֵיק דִּינָא): as it is written “they cried out, but there was no savior; [they cried] to Hashem, but He did not answer them” (כַּאֲשֶׁר כָּתוּב "יֵשַׁעוּ וְאֵין מוֹשִׁיעַ עַל ה׳ וְלֹא עֲנָם), that mercy turns upon the nations to judgment (שֶׁהָרַחֲמִים נֶהְפָּכִים עַל הָאוּמּוֹת לְדִּין). And that which it says “from within good comes forth evil” (וּמַה שֶּׁאָמַר "מִגּוֹ טָב נָפֵיק בִּישׁ): that from the attribute through which good came to them (שֶׁמֵּהַמִּדָּה שֶׁהָיָה בָּא לָהֶם הַטּוֹב), which is the attribute of Sama’el (שֶׁהִיא מִדַּת סַמָּאֵ"ל), from there evil will be drawn to them (מִשָּׁם תִּמָּשֵׁךְ לָהֶם הָרָע).

And this power David attained due to being taken from the side of Moav (וְזֶה הַכֹּחַ הִשִּׂיג דָּוִד בִּסְבִיבַת הֱיוֹתוֹ נִלְקָח מִצַּד מוֹאָב), for Ruth was a foreigner (שֶׁרוּת הָיְתָה נָכְרִיָּה), as she said: “Why have I found favor in your eyes, that you should recognize me, while I am a foreigner?” (כְּמוֹ שֶׁאָמְרָה: "מַדּוּעַ מָצָאתִי חֵן בְּעֵינֶיךָ לְהַכִּירֵנִי וְאָנֹכִי נָכְרִיָּה), and he said: “It has been fully told to me all that you have done for your mother-in-law after the death of your husband” etc. (וְאָמַר: "הֻגֵּד הֻגַּד לִי כָּל אֲשֶׁר עָשִׂית לַחֲמוֹתֵךְ אַחֲרֵי מוֹת אִישֵׁךְ" וְגוֹ׳), “and you have gone to a people that you had not known yesterday or the day before” (וְ"תוֹלְכִי אֶל עַם אֲשֶׁר לֹא יָדַעְתְּ תְּמוֹל שִׁלְשׁוֹם).

The intention is (הַכַּוָּנָה): just as Ruth, who was foreign to Yisrael, became part of Yisrael (כִּי כְּמוֹ רוּת שֶׁהָיְתָה נָכְרִיָּה לְיִשְׂרָאֵל וְנֶהֶפְכָה לְיִשְׂרָאֵל), so too the attribute of judgment, which was foreign to Yisrael (כָּךְ מִדַּת הַדִּין שֶׁהָיְתָה נָכְרִיָּה לְיִשְׂרָאֵל), and from which all evils were drawn (וּמִמֶּנָּה הָיוּ נִמְשָׁכִים כָּל הָרָעוֹת), will be transformed into good for Yisrael (תֵּהָפֵךְ לְטוֹב לְיִשְׂרָאֵל). And the bitterness of exile and the afflictions will be forgotten (וְתִשָּׁכַח מְרִירוּת הַגָּלוּת וְהַנְּגָעִים), which she received from the faces of wrath that are within the Assembly (שֶׁקִּבֵּל מִפְּנֵי זַעַם שֶׁהֵם בַּכְּנֶסֶת), as she said (כְּמוֹ שֶׁאָמְרָה): “Call me Mara, for Shaddai has greatly embittered me” (קְרֶאנָה לִי מָרָא כִּי הֵמַר שַׁדַּי לִי מְאֹד) (Ruth 1:20), for Shaddai in gematria is Metatron, Prince of the Face (שֶׁשַׁדַּי בְּחֶשְׁבּוֹן מֶטַטְרוֹ״ן שַׂר הַפָּנִים).

And that which she said (וּמַה שֶּׁאָמְרָה), “and Hashem answered me” (וַה׳ עָנָה בִּי)—“and Hashem” means He and His court (וַה׳ – הוּא וּבֵית דִּינוֹ), as in “and Hashem rained upon Sodom” (כְּמוֹ וַה׳ הִמְטִיר עַל סְדוֹם); and Shaddai is as we have explained (וְשַׁדַּי כְּמוֹ שֶׁפֵּרַשְׁנוּ). All the more so, “and Shaddai has dealt bitterly with me” (וְכָל שֶׁכֵּן וְשַׁדַּי הֵרַע לִי)—the intention is (הַכַּוָּנָה): since Hashem testified against me regarding my deeds (כֵּיוָן שֶׁה׳ הֵעִיד בִּי עַל מַעֲשַׂי), immediately Metatron, Prince of the Face, dealt bitterly with me (מִיָּד מֶטַטְרוֹ״ן שַׂר הַפָּנִים הֵרַע לִי); and for this reason she said (וְלָזֹאת אָמְרָה), “and Shaddai has dealt bitterly with me” (וְשַׁדַּי הֵרַע לִי) (Ruth 1:21).

And Yisrael will return to its splendor and glory (וְיָשׁוּב יִשְׂרָאֵל לְתִפְאֶרֶתּוֹ וְהֲדָרוֹ), and He will bestow upon them and upon the Assembly the great treasuries of His blessing, may He be blessed (וְיַשְׁפִּיעַ בָּהֶם וּבַכְּנֶסֶת הָאוֹצָרוֹת הַגְּדוֹלוֹת מִבִּרְכָתוֹ יִתְבָּרַךְ).

And regarding this it says (וְעַל זֶה אָמַר), “And the whole city was stirred because of them” (וַתֵּהֹם כָּל הָעִיר עֲלֵיהֶן) (Ruth 1:19): this is the Great Deep [Tehom Rabbah] of the Holy One, blessed be He (שֶׁהוּא תְּהוֹם רַבָּה שֶׁל הקב״ה), which will be throughout the entire city and among its inhabitants (שֶׁיִּהְיֶה בְּכָל הָעִיר וּבְיוֹשְׁבִים בָּהּ). And all the channels will call one to another (וְכָל הַצִּנּוֹרוֹת יִקְרְאוּ זֶה לָזֶה), to bestow upon Yisrael, who is alluded to by the name Naomi (לְהַשְׁפִּיעַ עַל יִשְׂרָאֵל הָרוּמָז בַּשֵּׁם נָעֳמִי), as the verse says (כְּמוֹ שֶׁאָמַר הַכָּתוּב), “Deep calls unto deep at the sound of Your channels” (תְּהוֹם אֶל תְּהוֹם קוֹרֵא לְקוֹל צִנּוֹרֶיךָ) (Psalms 42:8).

And that which is written (וּמַה שֶּׁכָּתוּב), “And they said: ‘Is this Naomi?’” (וַתֹּאמַרְנָה הֲזֹאת נָעֳמִי) (Ruth 1:19)—the intention is (הַכַּוָּנָה): that they will say one to another (שֶׁיֹּאמְרוּ זֶה לָזֶה), “To this Naomi, she is the one to whom we give the Shefa [divine flow]” (לַזֹּאת הַנָּעֳמִי, הִיא שֶׁאֲנַחְנוּ נוֹתְנִים הַשֶּׁפַע). And all this is alluded to in the verse (וְכָל זֶה רָמוּז בַּפָּסוּק), “And the whole city was stirred because of them,” and so forth (וַתֵּהֹם כָּל הָעִיר עֲלֵיהֶן וְגוֹ׳).

And the reason that they said “is this” [haZot] (וְהַטַּעַם שֶׁאָמְרוּ הֲזֹאת), whereas it would have been fitting for them to say “to this” [laZot] (וְהָיָה רָאוּי שֶׁיֹּאמְרוּ לַזֹּאת), is because this Hei is the final letter of the Name of Hashem (אֶלָּא לְפִי שֶׁזֹּאת הַה״א הִיא הָאַחֲרוֹנָה שֶׁל שֵׁם ה׳), which is in Kenesset Yisrael [the Assembly of Yisrael] (שֶׁהִיא בְּכְנֶסֶת יִשְׂרָאֵל).

And before the time arrives for this blessing to be given to Yisrael (וְקוֹדֶם שֶׁיָּבֹא זְמַן נְתִינַת זֹאת הַבְּרָכָה לְיִשְׂרָאֵל), every mixture of evil will be separated from among them (יִהְיֶה נִבְדָּל מִבֵּינֵיהֶם כָּל הַתַּעֲרוֹבֶת הָרָע). And only those will receive this blessing (וְלֹא יְקַבְּלוּ זֹאת הַבְּרָכָה אֶלָּא אוֹתָם), who, at the time when Yisrael were submissive, cleaved to His mitzvot, may He be blessed (שֶׁבִּזְמַן שֶׁיִּשְׂרָאֵל הָיוּ נִכְנָעִים דָּבְקוּ בְּמִצְוֹתָיו יִתְבָּרֵךְ), like Ruth, who said (כְּרוּת שֶׁאָמְרָה), “Your people is my people, and your God is my God” (עַמֵּךְ עַמִּי וֵאלֹקַיִךְ אֱלֹקָי) (Ruth 1:16).

And this secret is hinted to us in the distinction between Ruth and “Orpah” (וְזֶה הַסּוֹד רָמוּז לָנוּ בֵּין רוּת וְ"עָרְפָּה): that those who loosen their hands from the mitzvot (שֶׁהַמְּרַפִּים יְדֵיהֶם מִן הַמִּצְווֹת), and turn their backs, rather than their faces, toward the Holy One, blessed be He (וּפוֹנִים לְהקב״ה עֹרֶף וְלֹא פָּנִים), will be separated (יִהְיוּ נִבְדָּלִים). And they shall not witness the time when Hashem visits His people to give them bread (וְלֹא יִרְאוּ בִּזְמַן שֶׁיִּפְקֹד ה׳ אֶת עַמּוֹ לָתֵת לָהֶם לָחֶם), and they shall die beneath the force of judgment (וְיָמוּתוּ תַּחַת גְּבוּרַת הַדִּין), and they shall not see the day of the dawning of eternal life (וְלֹא יִרְאוּ בְּיוֹם זְרִיחַת חַיֵּי עוֹלָם), unlike those who cleave to the Holy One, blessed be He, and to His mitzvot (כְּמוֹ אוֹתָם שֶׁהֵם דְּבוּקִים בְּהקב״ה וּבְמִצְוֹתָיו), as the verse says (כְּמוֹ שֶׁאָמַר הַכָּתוּב), “But you who cleave to Hashem your God are all alive today” (וְאַתֶּם הַדְּבֵקִים בַּה׳ אֱלֹקֵיכֶם חַיִּים כֻּלְּכֶם הַיּוֹם) (Deuteronomy 4:4), which is the Day of the Holy One, blessed be He (שֶׁהוּא יוֹמוֹ שֶׁל הקב״ה).

If so, since through Ruth it was fitting that the attribute of Elohim be given over to David, as we have said (אִם כֵּן, כְּיוָן שֶׁמִּצַּד רוּת הָיָה רָאוּי שֶׁתִּמָּסֵר לְדָוִד מִדַּת אֱלֹהִים כְּמוֹ שֶׁאָמַרְנוּ), it was fitting that he should say (רָאוּי הָיָה שֶׁיֹּאמַר), “As the deer longs for streams of water, so my soul longs for You, O Elohim” (כַּאַיָּל תַּעֲרֹג עַל אֲפִיקֵי מָיִם כֵּן נַפְשִׁי תַּעֲרֹג אֵלֶיךָ אֱלֹהִים) (Psalms 42:2).

For since the deer—these being the angels who ascend and descend—are in the place of the Throne, as we have said (שֶׁבְּהִיוֹת שֶׁהָאַיָּלִים, שֶׁהֵם הַמַּלְאָכִים הָעוֹלִים וְיוֹרְדִים, הֵם בִּמְקוֹם הַכִּסֵּא כְּמוֹ שֶׁאָמַרְנוּ), and their ascent and descent are for the benefit of Yisrael, and this is their continual occupation (וְעֲלִיָּתָם וִירִידָתָם הִיא לְטוֹבַתָּם שֶׁל יִשְׂרָאֵל וּבָזֶה הֵם עוֹסְקִים תָּמִיד), so too David, who is in the Merkavah, which is that very same place, likewise draws from the attribute of Elohim, through which he is girded with strength (כָּךְ דָּוִד, שֶׁהוּא בַּמֶּרְכָּבָה, שֶׁהוּא אוֹתוֹ מָקוֹם בְּעַצְמוֹ, הוּא שׁוֹאֵב גַּם כֵּן עַל מִדַּת אֱלֹהִים, שֶׁמִּמֶּנָּה יִהְיֶה נֶאְזָר בְּכֹחַ).

But with all this, it would have been fitting for him to say, “So I long for You” (אֲבָל עִם כָּל זֶה רָאוּי הָיָה שֶׁיֹּאמַר כֵּן אֲנִי אֶעֱרוֹג אֵלֶיךָ). And the reason that he said “my soul” [nafshi] (וְהַטַּעַם שֶׁאָמַר נַפְשִׁי) is because it precedes in that place from which souls are hewn (לְפִי שֶׁהִיא קוֹדֶמֶת בְּאוֹתוֹ מָקוֹם שֶׁמִּשָּׁם הַנְּשָׁמוֹת חָצוּבוֹת), and it has a relationship with those angels (וְיֵשׁ לָהּ הִתְיַחֲסוּת עִם אוֹתָם הַמַּלְאָכִים), for it is spiritual as they are spiritual, and it possesses the power to apprehend supernal matters (שֶׁהִיא רוּחָנִית כְּמוֹ שֶׁהֵם רוּחָנִיִּים, וְיֵשׁ בָּהּ כֹּחַ לְהַשִּׂיג דְּבָרִים עֶלְיוֹנִים).

And afterward he said (וְאָמַר אַחַר כָּךְ), “My soul thirsts for Elohim, for the living God” (צָמְאָה נַפְשִׁי לֵאלֹהִים לֵאֵל חָי) (Psalms 42:3). The intention is (הַכַּוָּנָה): what I long for in the attribute of Elohim is not what presently flows from it, for at present only evil and death flow from it (מַה שֶּׁאֲנִי מִתְאַוֶּה לְמִדַּת אֱלֹהִים, אֵין כַּוָּנָתִי בִּשְׁבִיל מַה שֶּׁנִּמְשָׁךְ עַתָּה מִמֶּנָּה, שֶׁאֵין נִמְשָׁךְ עַתָּה אֶלָּא רַע וּמָוֶת). Rather, I long for it because of the things that are destined to be drawn from it (אֶלָּא אֲנִי מִתְאַוֶּה לָהּ בִּשְׁבִיל הַדְּבָרִים הָעֲתִידִים לִהְיוֹת נִמְשָׁכִים מִמֶּנָּה), and this is what he said: “for the living God” [El Chai] (וְזֶהוּ שֶׁאָמַר לֵאֵל חָי).

And when shall this be (וּמָתַי יִהְיֶה זֶה)? At the time when I come and they bring me near before the Holy One, blessed be He (בִּזְמַן שֶׁאָבוֹא וִיקָרִיבוּנִי לִפְנֵי הקב״ה), and “I will see the face of Elohim” (וְאֵרָאֶה פְּנֵי אֱלֹהִים)—meaning (רוֹצֶה לוֹמַר): that they will show me the countenance of the attribute of Elohim, which is destined to be given over to me, something that was not given over to Moshe Rabbeinu, peace be upon him (שֶׁיַּרְאוּנִי אוֹתָם הַפָּנִים שֶׁל מִדַּת אֱלֹהִים שֶׁעֲתִידִים לְהִמָּסֵר לִי, מַה שֶּׁלֹּא נִמְסַר לִמְשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם).

For as long as I do not possess this power (כִּי כָל זְמַן שֶׁאֵין לִי זֶה הַכֹּחַ), “My tears have been my bread day and night, while they say to me all day long: ‘Where is your God?’” (הָיְתָה לִי דִמְעָתִי לֶחֶם יוֹמָם וָלַיְלָה, בֶּאֱמֹר אֵלַי כָּל הַיּוֹם אַיֵּה אֱלֹהֶיךָ) (Psalms 42:4).

Since the Glory is not within the Throne, they ask and say to me, “Where is your God?” (שֶׁבְּהִיוֹת שֶׁאֵין הַכָּבוֹד בַּכִּסֵּא, הֵם שׁוֹאֲלִים וְאוֹמְרִים לִי: אַיֵּה אֱלֹהֶיךָ). “These I recall, and I pour out my soul upon me: for I passed among the throng” (Psalms 42:5) ("אֵלֶּה אֶזְכְּרָה וְאֶשְׁפְּכָה עָלַי נַפְשִׁי כִּי אֶעֱבוֹר בַּסָּךְ), meaning: among the entire throng of events that are destined to pass upon Israel (רוֹצֶה לוֹמַר: בְּסַךְ כָּל הַדְּבָרִים הָעֲתִידִים לַעֲבוֹר עַל יִשְׂרָאֵל), and when the reckoning and end of exile shall be complete (וּכְשֶׁיִּהְיֶה הַסַּךְ וְקֵץ הַגָּלוּת שָׁלֵם), “I shall lead them unto the House of Elohim” (Psalms 42:5) ("אֲדַדֵּם עַד בֵּית אֱלֹהִים), meaning: I shall lead Israel unto the House of Elohim, which is the place of the attribute of judgment (רוֹצֶה לוֹמַר: אוֹלִיךְ אֶת יִשְׂרָאֵל עַד בֵּית אֱלֹהִים, שֶׁהוּא מְקוֹם מִדַּת הַדִּין).

And if you say, how can Yisrael be brought to that attribute from which only evils are drawn? (וְאִם תֹּאמַר, אֵיךְ תָּבִיא אֶת יִשְׂרָאֵל לְאוֹתָהּ מִדָּה שֶׁאֵין נִמְשָׁךְ מִמֶּנָּה אֶלָּא רָעוֹת) He answers and says: when the morning will shine for Yisrael (מְשִׁיב וְאוֹמֵר: בִּהְיוֹת שֶׁאָז יָאִיר הַבֹּקֶר לְיִשְׂרָאֵל), from that attribute no evil and no weeping will be drawn to them (מֵאוֹתָהּ מִדָּה לֹא יִימָּשֵׁךְ לָהֶם רָע וְלֹא בֶּכִי), for it will be transformed for them into good for Yisrael and evil for the nations (לְפִי שֶׁתֵּהָפֵךְ לָהֶם לְטוֹב לְיִשְׂרָאֵל וְרָע לָאֻמּוֹת); and Yisrael will not approach that attribute to draw from it evil and weeping (שֶׁלֹּא יֵלְכוּ יִשְׂרָאֵל לְאוֹתָהּ מִדָּה לִמְשׁוֹךְ לָהֶם רָע וּבֶכִי), but “with a voice of song and thanksgiving” (אֶלָּא ״בְּקוֹל רִנָּה וְתוֹדָה), like the days when Yisrael went in joy to the three pilgrimage festivals (כִּימֵי שֶׁהָיוּ יִשְׂרָאֵל הוֹלְכִים בְּשִׂמְחָה לִשְׁלוֹשׁ רְגָלִים); and this is what he said: “a multitude celebrating” (וְזֶהוּ שֶׁאָמַר ״הָמוֹן חוֹגֵג).

And the reason he said “with a voice of song” (וְהַטַּעַם שֶׁאָמַר "בְּקוֹל רִנָּה) is to inform us of what is written: “For a moment is His anger, life is in His favor” (Psalms 30:6) ("כִּי רֶגַע בְּאַפּוֹ חַיִּים בִּרְצוֹנוֹ), that af is from the attribute of Elohim (שֶׁאַפוֹ הוּא מִמִּדַּת אֱלֹהִים), and even though from it comes death (וְאַף עַל פִּי שֶׁמִּמֶּנּוּ נִמְשֶׁכֶת מִיתָה), it is life in the will of the Holy One Blessed Be He (הוּא חַיִּים בִּרְצוֹנוֹ שֶׁל הקב״ה), whose attribute is to do good (שֶׁמִּדָּתוֹ לַעֲשׂוֹת טוֹב).

And because from that af it became evening and darkened for Yisrael (וּמִצַּד שֶׁמֵּאוֹתוֹ אַף הֶעֱרִיב וְהֶחֱשִׁיךְ לְיִשְׂרָאֵל), and they went into exile, who now are sleeping in it with weeping (וְהָלְכוּ בַּגָּלוּת שֶׁהֵם עַתָּה בּוֹ יְשֵׁנִים בַּבֶּכִי), the Holy One Blessed Be He will in the future shine upon them in this very night (וְעָתִיד הקב״ה לְהָאִיר לָהֶם בַּלַּיְלָה הַזֶּה), as it is said: “Lodge here tonight, and it shall be in the morning” (Ruth 3:13) (״לִינִי הַלַּיְלָה וְהָיָה בַּבֹּקֶר); when it shines for them, the weeping will be reversed upon their enemies (כְּשֶׁיָאִיר לָהֶם יֵהָפֵךְ הַבֶּכִי עַל אוֹיְבֵיהֶם), and to Yisrael there will be rinah in place of the former sorrows (וְלְיִשְׂרָאֵל תִּהְיֶה רִנָּה בִּמְקוֹם הַצָּרוֹת הָרִאשׁוֹנוֹת), as it is written: “At evening weeping lodges, but in the morning-joy” (Psalms 30:6) (״בָּעֶרֶב יָלִין בֶּכִי וְלַבֹּקֶר רִנָּה); and for this reason it says “with a voice of song and thanksgiving, a multitude celebrating” (וּבִשְׁבִיל זֶה אָמַר ״בְּקוֹל רִנָּה וְתוֹדָה הָמוֹן חוֹגֵג).

And since all this was felt only by the soul (וּבְהִיוֹת שֶׁכָּל זֶה לֹא הָיָה מַרְגִּישׁ אוֹתוֹ אֶלָּא הַנֶּפֶשׁ), David said to her (אָמַר לָהּ דָּוִד): “Why are you downcast, O my soul?” etc. (Psalms 42:6) (״מַה תִּשְׁתּוֹחֲחִי נַפְשִׁי וְתֶהֱמִי עָלָי); “Hope to Elohim, for I shall yet thank Him” - for the salvations that will be drawn to me from the attribute of Elohim (הוֹחִילִי לֵאלֹהִים כִּי עוֹד אוֹדֶנּוּ יְשׁוּעוֹת מִצַּד הַטּוֹבוֹת שֶׁיִּהְיוּ נִמְשָׁכוֹת לִי מִמִּדַּת אֱלֹהִים); and this is what it says: “the salvations of His countenance” (וְזֶהוּ שֶׁאָמַר ״יְשׁוּעוֹת פָּנָיו) meaning, the salvation will flow to me from the face of Elohim (רוֹצֶה לוֹמַר: הַתְּשׁוּעָה תִּמָּשֵׁךְ לִי מִפְּנֵי אֱלֹהִים). And at the end, he changed and said: “the salvation of my face and my God” (Psalms 42:12) (״יְשׁוּעַת פָּנַי וֵאלֹקָי), to hint that these faces are his - that they will be given to him to wage the battles of Hashem, may He be blessed (לְרַמֵּז שֶׁאֵלּוּ הַפָּנִים הֵם שֶׁלּוֹ, שֶׁיִּנָּתְנוּ לִי לִלְחֹם מִלְחֲמוֹת ה׳ יִתְבָּרֵךְ); and in order not to attribute the matter absolutely to himself, therefore he said “and my God” (וּכְדֵי שֶׁלֹּא לְיַחֵס הַדָּבָר בְּהֶחְלֵט אֵלָיו – לָכֵן אָמַר "וֵאלֹקָי), meaning, even though they are mine, it is because the Holy One Blessed Be He gave them to me (רוֹצֶה לוֹמַר: אַף עַל פִּי שֶׁהֵם שֶׁלִּי – הוּא מִפְּנֵי שֶׁהקב״ה נְתָנָם לִי), and He will shine the morning light (וְהוּא יָאִיר הַבֹּקֶר).

And this is what the verse says (וְזֶהוּ שֶׁאָמַר הַכָּתוּב), “Until the day breathes and the shadows flee” (Song of Songs 2:17) ("עַד שֶׁיָּפוּחַ הַיּוֹם וְנָסוּ הַצְּלָלִים) that is the day when the Holy One Blessed Be He will shine upon Yisrael (שֶׁהוּא הַיּוֹם שֶׁיָּאִיר הקב״ה לְיִשְׂרָאֵל), and He will remove the shadows of the exile (וְיָסִיר צִלְלֵי הַגָּלוּת). Kenesset Yisrael says to the Holy One Blessed Be He (אוֹמֶרֶת כְּנֶסֶת יִשְׂרָאֵל לַהקב״ה) that He should turn aside the place of the Throne (שֶׁיָּסוֹב מְקוֹם הַכִּסֵּא), and that the partition separating between Yisrael and the Holy One Blessed Be He, due to their sins, should be removed (וְשֶׁלֹּא תִּהְיֶה הַמְּחִיצָה הַמַּפְסֶקֶת בֵּינֵיהֶם מִצַּד עֲוֹנוֹתֵיהֶם), as it is written: “Rather, your iniquities have made a separation between you and your God” (Isaiah 59:2) ("כִּי אִם עֲוֹנוֹתֵיכֶם הָיוּ מַבְדִּלִים בֵּינֵיכֶם לְבֵין אֱלֹקֵיכֶם).

And this is what is said: “Turn, be like, my beloved, to a deer or to a young hart upon the mountains of separation” (Song of Songs 2:17) ("סֹב דְּמֵה לְךָ דוֹדִי לִצְבִי אוֹ לְעֹפֶר הָאֲיָלִים עַל הָרֵי בָתֶר) meaning: those attributes of the other Sefirot which are called “mountains” (רוֹצֶה לוֹמַר: אוֹתָם הַמִּדּוֹת שֶׁל הַסְּפִירוֹת הָאֲחֵרוֹת שֶׁנִּקְרָאוֹת הָרִים), as it is written: “Your righteousness is like the mighty mountains” (Psalms 36:7) ("צִדְקָתְךָ כְּהַרְרֵי אֵל), and these are what separate (וְאֵלּוּ הֵן הַמַּבְדִּילִים), because the Shefa is transmitted from attribute to attribute (לְפִי שֶׁהַשֶּׁפַע מוּשְׁפָּע מִמִּדָּה לְמִדָּה), and when Yisrael do not do His will, may He be blessed, they cause the flow to go to other places (וּכְשֶׁאֵין יִשְׂרָאֵל עוֹשִׂים רְצוֹנוֹ יִתְבָּרֵךְ הֵם מַשְׁפִּיעִים בִּמְקוֹמוֹת אֲחֵרִים), and do not allow the Shefa and the Glory to reach the Throne (וְאֵינָם מַנִּיחִים לָבוֹא הַשֶּׁפַע וְהַכָּבוֹד לַכִּסֵּא) - and this is what is meant by “upon the mountains of separation” (וְזֶהוּ ״עַל הָרֵי בָתֶר).

And Kenesset Yisrael further says (וְאוֹמֶרֶת עוֹד הַכְּנֶסֶת), the reason I say to the Holy One Blessed Be He that He should turn the Throne (הַטַּעַם שֶׁאֲנִי אוֹמֶרֶת לַהקב״ה שֶׁיָּסוֹב הַכִּסֵּא), is because even though He said to me, “Lodge tonight,” and “Lie until morning” (Ruth 3:13–14) (״לִינִי הַלַּיְלָה״ וְ״שִׁכְבִי עַד הַבֹּקֶר), I do not see that the Glory has come to dwell with me (אֵינִי רוֹאָה שֶׁבָּא הַכָּבוֹד לָשֶׁבֶת עִמִּי), and I seek Him, but I do not find Him (וַאֲנִי מְבַקֶּשֶׁת אוֹתוֹ וְאֵינִי מוֹצְאָתוֹ) - and this is what she said: “Upon my bed, in the nights, I sought” (Song of Songs 3:1) (״עַל מִשְׁכָּבִי בַּלֵּילוֹת בִּקַּשְׁתִּי) - meaning, the nights of exile (רוֹצֶה לוֹמַר: לֵילוֹת הַגָּלוּת), “I sought him whom my soul loves; I sought him, but I found him not” (בִּקַּשְׁתִּי אֵת שֶׁאָהֲבָה נַפְשִׁי; בִּקַּשְׁתִּיו וְלֹא מְצָאתִיו).

Until here I have brought an explanation of part of the discourse which we explained upon "and if we lifted further, we would weaken from the breath" (עַד כָּאן הֵבֵאתִי לְפָרֵשׁ חֵלֶק מִן הַמַּאֲמָר שֶׁפֵּרַשְׁנוּ עַל ״וְאִי דָּלִינַן טְפֵי הֲוֵינָא מְקַלִּינַן מֵהֶבְלָא), and my intention in what I have explained was not to remove the words from their plain meaning but to reveal the secrets contained within them (וְלֹא הָיְתָה כַוָּנָתִי בְּמַה שֶּׁפֵּרַשְׁתִּי לְהוֹצִיא הַדְּבָרִים מִפְּשָׁטָן אֶלָּא לְגַלּוֹת הַסּוֹדוֹת שֶׁיֵּשׁ בָּהֶם).

And let us return to the discourse, to that which it said: "and the wave casts a voice to its companion" (וְנָשׁוּב לַמַּאֲמָר, מַה שֶּׁאָמַר ״וְרָמְיָא לָהּ גַּלָּא קַלָּא לַחֲבַרְתָּהּ) and said to her, "My companion, have you left anything of the world?" etc. (וְאָמְרָה לָהּ ״חֲבִירְתִּי מִי שְׁבַקְתְּ מִידֵי בְּעָלְמָא״ וְגוֹ׳), for behold these waves, as we have said, which are drawn from the quality of Gevurah, come one after the other (בְּהִיוֹת שֶׁאֵלּוּ הַגַּלִּים שֶׁאָמַרְנוּ, הַנִּמְשָׁכִים מִמִּדַּת גְּבוּרָה, בָּאִים זוֹ אַחַר זוֹ), and when they reach Knesset Yisrael, which is the opening through which they must exit to perform their actions in the lower world (וּכְשֶׁמַּגִּיעִים לִכְנֶסֶת יִשְׂרָאֵל, שֶׁהִיא הַפֶּתַח שֶׁצְּרִיכִים לָצֵאת בּוֹ לִפְעוֹל פְּעוּלוֹתֵיהֶם בָּעוֹלָם הַשָּׁפָל), the angels who ascend and descend strike them with the staff which we mentioned (הַמַּלְאָכִים הָעוֹלִים וְיוֹרְדִים מַכִּים אוֹתָם בַּמַּטֶּה שֶׁאָמַרְנוּ), and the waves return backwards and do not exercise their Gevurah in the world (וְחוֹזְרִים הַגַּלִּים לַאֲחוֹרֵיהֶם וְאֵינָם נוֹהֲגִים גְּבוּרָתָם בָּעוֹלָם), which was given to them due to the sins of the generation (הַנְּתוּנָה לָהֶם בִּסְבִיבַת עֲו‍ֹנוֹת הַדּוֹר), and when the waves that were struck return and find other waves approaching (וּכְשֶׁחוֹזְרִים הַגַּלִּים הַמֻּכִּים וּמוֹצְאִים גַּלִּים אֲחֵרִים בָּאִים), they ask them: "Have you left anything?" etc. (וּשְׁאוֹלוֹת לָהֶם ״מִי שְׁבַקְתְּ מִידֵי״ וְגוֹ׳), they answer and say to them: "Go and see the Gevurah of your Master" etc. (מְשִׁיבוֹת וְאוֹמְרוֹת לָהֶם "פּוּק חֲזִי גְּבוּרְתֵּיהּ דְּמָרֵיךְ" וְגוֹ׳).

That is to say, since at that opening through which we were meant to exit (רוֹצֶה לוֹמַר, בְּהִיוֹת שֶׁבְּאוֹתוֹ הַפֶּתַח שֶׁהָיִינוּ צְרִיכִים לָצֵאת בּוֹ), there-Knesset Yisrael, which are the sand as we have said (שָׁם כְּנֶסֶת יִשְׂרָאֵל שֶׁהֵם הַחוֹל כְּמוֹ שֶׁאָמַרְנוּ)-there is no permission for anything to exit through that opening that would bring damage into the world, which was created for the sake of Yisrael (אֵין רְשׁוּת לָצֵאת בְּאוֹתוֹ הַפֶּתַח דָּבָר שֶׁיַּעֲשֶׂה הֶזֵּק בָּעוֹלָם שֶׁנִּבְרָא בִּשְׁבִיל יִשְׂרָאֵל).

And because David is also there in the Merkavah (וּמִצַּד שֶׁדָּוִד הוּא גַּם כֵּן שָׁם בַּמֶּרְכָּבָה), he said: "All Your breakers and Your waves have passed over me" (Psalms 42:8) (אָמַר ״כָּל מִשְׁבָּרֶיךָ וְגַלֶּיךָ עָלַי עָבָרוּ), that is to say, all the things that seek to go forth to cause harm in the world come to be broken in the place where he is, which is the Knesset [Yisrael], as we have said (רוֹצֶה לוֹמַר, שֶׁכָּל הַדְּבָרִים הָרוֹצִים לָצֵאת לְהַזִּיק בָּעוֹלָם בָּאִים לְהִשָּׁבֵר בַּמָּקוֹם שֶׁהוּא שָׁם, שֶׁהוּא הַכְּנֶסֶת כְּמוֹ שֶׁאָמַרְנוּ).

And aside from the discourse which we have explained (וּמִלְּבַד הַמַּאֲמָר שֶׁפֵּרַשְׁנוּ), we may understand from its explanation that as long as the generation are wicked and sinful (נוּכַל לְהָבִין מִתּוֹךְ פֵּרוּשׁוֹ שֶׁכָּל זְמַן שֶׁהַדּוֹר הֵם רְשָׁעִים וְחַטָּאִים), the descent of rain upon the earth is greater than the resurrection of the dead (יְרִידַת הַגֶּשֶׁם עַל הָאָרֶץ הִיא יֹתֵר מִתְּחִיַּת הַמֵּתִים), (Ta'anit 7a) as our Sages of blessed memory said in Ta’anit (כְּמוֹ שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה בְּתַעֲנִית):

"Rabbi Abbahu said: The day of rain is greater than the resurrection of the dead" (״אָמַר רַבִּי אַבָּהוּ גָּדוֹל יוֹם הַגְּשָׁמִים מִתְּחִיַּת הַמֵּתִים״), "for the resurrection of the dead is for the righteous, whereas here-" (״דְּאִילּוּ תְּחִיַּת הַמֵּתִים לַצַּדִּיקִים, וְאִילּוּ הָכָא״), both for the righteous and for the wicked" (״בֵּין לַצַּדִּיקִים בֵּין לָרְשָׁעִים״). And the reason is (וְהַטַּעַם הוּא), that since the world was created with the quality of Gevurah (שֶׁבְּהִיוֹת שֶׁהָעוֹלָם נִבְרָא בְּמִדַּת הַגְּבוּרָה), as it is written: "In the beginning, Elohim created" (Bereshit 1:1) (כְּמוֹ שֶׁכָּתוּב ״בְּרֵאשִׁית בָּרָא אֱלֹקִים), and this quality does not necessitate any creation in the world (וְזוֹ הַמִּדָּה אֵינָהּ מְחַיֶּבֶת שׁוּם בְּרִיאָה בָּעוֹלָם), for all the things created in the world are only able to be created through water (לְפִי שֶׁכָּל הַדְּבָרִים הַנִּבְרָאִים בָּעוֹלָם אֵינָם יְכוֹלִים לְהִבָּרֵא אֶלָּא בְּמַיִם), and the waters of the quality of Gevurah are salty waters (וְהַמַּיִם שֶׁל מִדַּת גְּבוּרָה הֵם מַיִם מְלוּחִים).

And it is known that salty water does not generate or bring forth anything in the world (וְיָדוּעַ שֶׁהַמַּיִם הַמְּלוּחִים אֵינָם מוֹלִידִים וּמַצְמִיחִים שׁוּם דָּבָר בָּעוֹלָם), as it is written: "A fruitful land into salt" (Psalms 107:34) (כְּמוֹ שֶׁכָּתוּב "אֶרֶץ פְּרִי לִמְלֵחָה), and it is written: "A salt land, not inhabited" (Jeremiah 17:6) (וּכְתִיב ״אֶרֶץ מְלֵחָה וְלֹא תֵשֵׁב). And in order that you may understand this well (וּכְדֵי שֶׁתָּבִין זֶה בָּאֵר הֵיטֵב), know that in every attribute and attribute, there are waters within it that it receives according to the power of that attribute (דַּע, שֶׁבְּכָל מִדָּה וּמִדָּה יֵשׁ בָּהּ מַיִם שֶׁמְּקַבֶּלֶת כְּפִי כֹּחַ הַמִּדָּה), and since the attribute of Gevurah is fire (וּלְפִי שֶׁמִּדַּת גְּבוּרָה הִיא אֵשׁ), its waters are salty (הַמַּיִם שֶׁלָּהּ הֵם מְלוּחִים), for it is known that salt performs the action of fire (שֶׁיָּדוּעַ שֶׁהַמֶּלַח עוֹשֶׂה פְּעוּלַת הָאֵשׁ), for just as fire burns, so salt burns (כִּי כְמוֹ שֶׁהָאֵשׁ שׂוֹרֶפֶת, כָּךְ הַמֶּלַח שׂוֹרֵף).

And proof of this is from the shalitriy p1-23(וְרַאְיָה לָזֶה הַשַּׁלִּיטְרִ״י), that the powder used for gunpowder [or explosives]-if it did not contain shalitriy (שֶׁהָאֲבָק שֶׁעוֹשִׂים לִסְלוֹלוֹת, אִלּוּלֵי שֶׁיֵּשׁ בְּתוֹכוֹ הַשַּׁלִּיטְרִ״י)-the fire would not ignite within it (לֹא הָיָה הָאֵשׁ בּוֹעֵר בּוֹ), nor would it destroy and ruin as it does (וְלֹא הָיָה מַשְׁחִית וּמַחֲרִיב כְּמוֹ שֶׁעוֹשֶׂה). And since the waters at the beginning of the world’s creation were salty (וּמִצַּד שֶׁהַמַּיִם בִּתְחִלַּת בְּרִיאַת הָעוֹלָם הָיוּ מְלוּחִים), the Holy One Blessed Be He made the firmament-which are the heavenly hosts appointed to govern the world (עָשָׂה הקב״ה אֶת הָרָקִיעַ, שֶׁהֵם צְבָאוֹת מַעְלָה הַמְּמֻנִּים לְהַנְהִיג הָעוֹלָם)-in order to separate among them between water and water (לְהַבְדִּיל עִמָּהֶם בֵּין מַיִם לַמָּיִם).

That is to say, since these lower waters ought to have been in accordance with the force of that which is above, and to have been salty (רוֹצֶה לוֹמַר, בְּהִיוֹת שֶׁאֵלּוּ הַמַּיִם שֶׁהֵם לְמַטָּה הָיָה רָאוּי שֶׁיִּהְיוּ כְּפִי הַכֹּחַ שֶׁל מַעְלָה וְשֶׁיִּהְיוּ מְלוּחִים), and it is impossible for any creature to be created through them (שֶׁאִי אֶפְשָׁר שֶׁתִּבָּרֵא בָּהֶם שׁוּם בְּרִיָּה), the Holy One Blessed Be He, out of His mercy, wished to separate between them (רָצָה הקב״ה לְמַעַן רַחֲמָיו לְהַבְדִּיל בֵּינֵיהֶם), with the hosts above (עִם צְבָאוֹת מַעְלָה), and to make it so that the waters which descend upon the earth will be sweet (וְלַעֲשׂוֹת בְּאֹפֶן שֶׁהַמַּיִם שֶׁיֵּרְדוּ עַל הָאָרֶץ שֶׁיִּהְיוּ מְתוּקִים).

And this is what the verse says: "And He separated between the waters that were beneath the firmament and the waters that were above the firmament (Bereshit 1:7) (וְזֶהוּ שֶׁאָמַר הַכָּתוּב "וַיַּבְדֵּל בֵּין הַמַּיִם אֲשֶׁר מִתַּחַת לָרָקִיעַ וּבֵין הַמַּיִם אֲשֶׁר מֵעַל לָרָקִיעַ), for the distinction is that these should not resemble those (שֶׁהַהֶבְדֵּל הוּא שֶׁלֹּא יִהְיוּ דּוֹמִים אֵלּוּ לָאֵלּוּ). And through this, His mercy, may He be blessed, preceded the force of judgment (וּבָזֶה קָדְמוּ רַחֲמָיו יִתְבָּרַךְ לְכֹחַ הַדִּין).

And do not think that above there are actual waters, Heaven forbid (וְאַל תָּבִין שֶׁלְּמַעְלָה יֵשׁ מַיִם חַס וְשָׁלוֹם), as Rabbi Akiva said to his companions who entered the Pardes (כְּמוֹ שֶׁאָמַר רַבִּי עֲקִיבָא לַחֲבֵרָיו שֶׁנִּכְנְסוּ לַפַּרְדֵּס): when you arrive "near the pure marble stones, do not say: ‘water, water’" (כְּשֶׁתִּכָּנְסוּ "אֵצֶל אַבְנֵי שַׁיִּשׁ טָהוֹר אַל תֹּאמְרוּ מַיִם מַיִם), for there is no water there (שֶׁאֵין שָׁם מַיִם), but rather the air-the radiance-of the pure marble stones, clear within the palace (אֶלָּא אֲוִיר זִיו אַבְנֵי שַׁיִּשׁ טָהוֹר הַצְּלוּלוֹת בַּהֵיכָל), whose shining appearance resembled water (שֶׁהָיָה זִיו פְּנֵיהֶם דּוֹמֶה לַמַּיִם). And in this erred Ben Zoma, who said: “I was gazing between the upper waters and the lower waters, and between them was no more than three fingerbreadths” (וּבָזֶה טָעָה בֶּן זוֹמָא שֶׁאָמַר "צוֹפֶה הָיִיתִי בֵּין מַיִם הָעֶלְיוֹנִים לְמַיִם הַתַּחְתּוֹנִים, וְאֵין בֵּין זֶה לָזֶה אֶלָּא שָׁלֹשׁ אֶצְבָּעוֹת), for his intention was that from the attribute of mercy one kind of water was drawn, and from the attribute of judgment, another kind (שֶׁהַכַּוָּנָה הִיא שֶׁחָשַׁב שֶׁמִּמִּדַּת רַחֲמִים הָיָה נִמְשָׁךְ מִין אֶחָד שֶׁל מַיִם, וּמִמִּדַּת הַדִּין מִין אַחֵר), and that the waters from the attribute of mercy were above those of the attribute of judgment (וְשֶׁהַמַּיִם שֶׁמִּמִּדַּת רַחֲמִים הָיוּ לְמַעְלָה מֵאוֹתָן שֶׁל מִדַּת הַדִּין).

And the reason he said "three fingerbreadths" is because he interpreted it in the following way (וְהַטַּעַם שֶׁאָמַר שָׁלֹשׁ אֶצְבָּעוֹת, לְפִי שֶׁהָיָה עוֹשֶׂה הַפֵּירוּשׁ בַּזֶּה הָאֹפֶן): when we begin from Keter, which is above (כְּשֶׁנַּתְחִיל מִכֶּתֶר שֶׁהוּא לְמַעְלָה), the three upper attributes are Keter, Chokhmah, and Binah (הַג׳ מִדּוֹת הָרִאשׁוֹנוֹת הֵם כֶּתֶר, חָכְמָה, בִּינָה), and the first two are mercy, and Binah, which is on the left side, is judgment (וְהַשְּׁתַּיִם הָרִאשׁוֹנוֹת רַחֲמִים, וּבִינָה שֶׁהִיא בִּצְדָּא שְׂמָאל הִיא דִּין). And the next three beneath those are Chesed, Tiferet, and Gevurah (וְהַשָּׁלוֹשׁ שֶׁהֵן לְמַטָּה מֵאֵלּוּ הֵן חֶסֶד, תִּפְאֶרֶת, גְּבוּרָה), of which two are mercy and the third, which is Gevurah, is judgment (וְהַשְּׁתַּיִם רַחֲמִים, וְהַשְּׁלִישִׁית דִּין שֶׁהִיא גְּבוּרָה).

And the final three are Netzach, Yesod, and Hod (וְהַשָּׁלוֹשׁ הָאַחֲרוֹנוֹת הֵן נֵצַח, יְסוֹד, הוֹד), and two of them are mercy and Hod is judgment (וְהַשְּׁתַּיִם רַחֲמִים, וְהוֹד הוּא דִּין). And Malkhut, which is the opening for them all, contains within it both mercy and judgment (וּמַלְכוּת שֶׁהִיא פֶּתַח לְכוּלָּם, יֵשׁ בָּהּ רַחֲמִים וְדִין), as I have explained regarding the blow and the blessing (כְּמוֹ שֶׁפֵּרַשְׁתִּי בְּמַכָּה וּבְרָכָה). And they are ordered three by three and then one (וְהֵן סְדוּרוֹת שְׁלֹשָׁה שְׁלֹשָׁה, וְאַחַר כָּךְ אַחַת).

And this is the secret of the tekhi‘ot (Blasts) (וְזֶהוּ סוֹד הַתְּקִיעוֹת), of which our Sages of blessed memory said that they are "three sets of three blasts" (שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה שֶׁהֵן ״שָׁלוֹשׁ שֶׁל שָׁלוֹשׁ שָׁלוֹשׁ), which correspond to this ordering of mercy and judgment (שֶׁהֵן כְּנֶגֶד זֶה הַסֵּדֶר שֶׁמְּסֻדָּר הָרַחֲמִים וְהַדִּין), for on this day we are in judgment before the Holy One Blessed Be He (שֶׁבַּזֶּה הַיּוֹם אָנוּ בְּדִין לִפְנֵי הקב״ה). And the teru‘ah which is customarily blown after the prayer (וְהַתְּרוּעָה שֶׁנוֹהֲגִין לַעֲשׂוֹת אַחַר הַתְּפִלָּה), corresponds to the petach, which is Malkhut, which is below (הִיא כְּנֶגֶד הַפֶּתַח שֶׁהִיא מַלְכוּת שֶׁהִיא לְמַטָּה), for even though we call the Teru‘ah the attribute of judgment (שֶׁאַף עַל פִּי שֶׁאָנוּ קוֹרִין לַתְּרוּעָה מִדַּת הַדִּין), in truth it is mercy mixed with judgment (הָאֱמֶת שֶׁהִיא רַחֲמִים מְעֹרָבִים בְּדִין), for it corresponds to the Petach, as we have said, which contains both mercy and judgment (שֶׁהוּא כְּנֶגֶד הַפֶּתַח כְּמוֹ שֶׁאָמַרְנוּ שֶׁיֵּשׁ בּוֹ רַחֲמִים וְדִין). And the reason that we call it judgment is because it is the opening through which judgment issues forth (וְהַטַּעַם שֶׁאָנוּ קוֹרִין אוֹתָהּ דִּין, לְפִי שֶׁהוּא פֶּתַח שֶׁבּוֹ יוֹצֵא הַדִּין), but in this judgment, some emerge innocent and some guilty (אֲבָל בַּזֶּה הַדִּין יֵשׁ מִי שֶׁיּוֹצֵא זַכַּאי וְיֵשׁ מִי שֶׁיּוֹצֵא חַיָּיב). And in every place where there is judgment, the mercy of the Holy One Blessed Be He join in (וּבְכָל מָקוֹם שֶׁיֵּשׁ דִּין מִשְׁתַּתְּפִים רַחֲמָיו שֶׁל הקב״ה).

And this is hinted to in the Akeidat [Binding] Yitzchak (וְזֶה רָמוּז בַּעֲקֵדַת יִצְחָק), for in the beginning He mentioned the Name Elohim (שֶׁבַּתְּחִלָּה הִזְכִּיר שֵׁם אֱלֹקִים), and in the end it says: "Elohim will see for Himself the lamb for a burnt-offering, my son" (Bereshit 22:8) (וּלְסוֹף אָמַר "אֱלֹקִים יִרְאֶה לוֹ הַשֶּׂה לְעֹלָה בְּנִי), meaning, that Elohim decreed that the burnt-offering should be my son (רוֹצֶה לוֹמַר, שֶׁאֱלֹקִים מְחַיֵּב שֶׁהָעֹלָה תִּהְיֶה בְנִי). And when he wished to perform the act (וּכְשֶׁרָצָה לַעֲשׂוֹת הַמַּעֲשֶׂה), his mercy were stirred upon him (נִתְגַּלְגְּלוּ עָלָיו רַחֲמָיו), and immediately it says: "And an angel of Hashem called to him" (Bereshit 22:11) (וְאָמַר מִיָּד ״וַיִּקְרָא אֵלָיו מַלְאַךְ ה׳)-and He had mercy upon him (וְרִחֵם עָלָיו), for He exchanged one soul for another (שֶׁהֶחֱלִיף נֶפֶשׁ בְּנֶפֶשׁ), and accepted the ram in place of Yitzchak (וְקִבֵּל הָאַיִל תַּחַת יִצְחָק), something which the attribute of judgment does not require (מַה שֶׁאֵין מִדַּת הַדִּין מְחַיֶּבֶת כֵּן). And then Avraham called the name of that place "Hashem Yir’eh" (Bereshit 22:14) (וְאָז קָרָא אַבְרָהָם שֵׁם הַמָּקוֹם הַהוּא ״ה׳ יֵרָאֶה).

The meaning is, that whenever the attribute of judgment demands that the lamb for a burnt-offering should be my son (הַכַּוָּנָה, כָּל זְמַן שֶׁיַּחֲיֵב מִדַּת הַדִּין שֶׁהַשֶּׂה לְעֹלָה יִהְיֶה בְנִי), meaning one of my descendants (רוֹצֶה לוֹמַר, אֶחָד מִזַּרְעִי), as he said earlier: "Elohim will see for Himself the lamb for a burnt-offering, my son" (Bereshit 22:8) (כְּמוֹ שֶׁאָמַר לְמַעְלָה "אֱלֹקִים יִרְאֶה לוֹ הַשֶּׂה לְעֹלָה בְּנִי), immediately mercy will be stirred upon him and Hashem will see (מִיָּד יִתְגַּלְגְּלוּ עָלָיו הָרַחֲמִים וַה׳ יֵרָאֶה), not Elohim, which is judgment (לֹא אֱלֹקִים שֶׁהוּא דִּין), as it says: "as it will be said today" (Bereshit 22:14) (כְּמוֹ שֶׁאָמַר ״אֲשֶׁר יֵאָמֵר הַיּוֹם). And this is precisely what it means: "On the mountain, Hashem will be seen" (ibid). (וְזֶהוּ בְּעַצְמוֹ "בְּהַר, ה׳ יֵרָאֶה), which is the Beit HaMikdash, where the offerings are performed (שֶׁהוּא בֵּית הַמִּקְדָּשׁ שֶׁבּוֹ נַעֲשִׂים הַקָּרְבָּנוֹת), "He will be seen" (יֵרָאֶה). For the judgment is that the sinful man himself should be judged (שֶׁהַדִּין הָיָה שֶׁהָאָדָם הַחוֹטֵא הוּא בְּעַצְמוֹ יִהְיֶה נִדּוֹן), and this is what the attribute of judgment demands (וְכָךְ מְחַיֶּבֶת מִדַּת הַדִּין), except that His mercy, may He be blessed, were stirred upon man (אֶלָּא שֶׁרַחֲמָיו יִתְבָּרַךְ נִתְגַּלְגְּלוּ עַל הָאָדָם), that through his offering of another living being, his sin should be atoned (שֶׁבְּהַקְרִיבוֹ בַעַל חַיִּים אַחֵר יִתְכַּפֵּר עֲו‍ֹונוֹ).

And this is the secret of the korbanot [offerings] (וְזֶהוּ סוֹד הַקָּרְבָּנוֹת). It is known that a person does not sin through the Neshamah (יָדוּעַ הוּא, שֶׁאֵין הָאָדָם חוֹטֵא עִם הַנְּשָׁמָה), for the good inclination cleaves to it (שֶׁהַיֵּצֶר הַטּוֹב דָּבֵק עִמָּהּ); rather, he sins only through the animal Nefesh (וְאֵינוֹ חוֹטֵא אֶלָּא בַּנֶּפֶשׁ הַבְּהֵמִית).

Therefore it is written: “That Nefesh shall be cut off” (Leviticus 7:20) (וְלָכֵן כָּתוּב "וְנִכְרְתָה הַנֶּפֶשׁ הַהִיא), and it is written: “The Nefesh that sins, it shall die” (Ezekiel 18:4) (וּכְתִיב "הַנֶּפֶשׁ הַחֹטֵאת הִיא תָמוּת). And when the Nefesh is cut off, the Neshamah separates from the body (וּבְהִיוֹת הַנֶּפֶשׁ נִכְרֶתֶת, מִתְפָּרֶדֶת הַנְּשָׁמָה מִן הַגּוּף), for the body is sustained only through Nefesh, Ruach, and Neshamah (כִּי אֵינוֹ מִתְקַיֵּם אֶלָּא בְּנֶפֶשׁ וְרוּחַ וּנְשָׁמָה). And what does the Holy One Blessed Be He do, for the sake of His mercy? (וּמַה עוֹשֶׂה הקב״ה לְמַעַן רַחֲמָיו) Just as a person sins with the animal Nefesh, so he pays his punishment through another living being (כְּמוֹ שֶׁהָאָדָם חוֹטֵא עִם הַנֶּפֶשׁ הַבְּהֵמִית, כָּךְ יְשַׁלֵּם עֲנְשׁוֹ עִם בַּעַל חַיִּים אַחֵר).

For the blood that is offered upon the altar is the Nefesh (שֶׁהַדָּם הַנִּקְרָב עַל גַּבֵּי הַמִּזְבֵּחַ הוּא הַנֶּפֶשׁ), as the verse says: “For the Nefesh of all flesh is its blood” (Leviticus 17:14) (כְּמוֹ שֶׁאָמַר הַכָּתוּב "כִּי נֶפֶשׁ כָּל בָּשָׂר דָּמוֹ בְנַפְשׁוֹ הוּא), and: “For the blood, it is in the Nefesh that it shall atone” (Leviticus 17:11) (וְ"כִּי הַדָּם הוּא בַנֶּפֶשׁ יְכַפֵּר).

Let one Nefesh come and atone for another Nefesh (יָבֹא נֶפֶשׁ וִיכַפֵּר עַל נֶפֶשׁ), as was done in the Akeidat Yitzchak with the ram (כְּמוֹ שֶׁנַּעֲשָׂה בַּעֲקֵידַת יִצְחָק עִם הָאַיִל), as it is written: “And he offered it up for a burnt-offering in place of his son” (Bereshit 22:13) (דִּכְתִיב ״וַיַּעֲלֵהוּ לְעֹלָה תַּחַת בְּנוֹ). If so, as long as Yisrael offer a korban, His mercy, may He be blessed, is seen with His children (אִם כֵּן, כָּל זְמַן שֶׁיִּשְׂרָאֵל מַקְרִיבִין קָרְבָּן, נִרְאִים רַחֲמָיו יִתְבָּרַךְ עִם בָּנָיו), that He accepts a living being in place of a person (שֶׁהוּא מְקַבֵּל בַּעַל חַי בִּמְקוֹם הָאָדָם), and this is what it says: “On the mountain, Hashem will be seen” (Bereshit 22:14) (וְזֶהוּ שֶׁאָמַר "בְּהַר ה׳ יֵרָאֶה). And this is alluded to us in the verse: “Elohim has ascended with a Teru‘ah, Hashem with the sound of a shofar” (Psalms 47:6) (וְזֶה רָמוּז לָנוּ בַּפָּסוּק ״עָלָה אֱלֹקִים בִּתְרוּעָה, ה׳ בְּקוֹל שׁוֹפָר). And He also hinted to us this matter in the Torah, in Vayikra (וְגַם רָמַז לָנוּ זֶה בַּתּוֹרָה בְּוַיִּקְרָא), where it says: “A man, when he offers from among you a korban to Hashem” (Leviticus 1:2) (שֶׁאָמַר ״אָדָם כִּי יַקְרִיב מִכֶּם קָרְבָּן לַה׳).

The explanation: A man, when he brings a korban for his sin, it would be proper that he offer his own body upon the altar to atone for his transgression (פֵּרוּשׁ: אָדָם כִּי יַקְרִיב עַל חַטָּאוֹ הַקָּרְבָּן, הָיָה רָאוּי שֶׁיַּקְרִיב גּוּפוֹ עַל גַּבֵּי הַמִּזְבֵּחַ לְכַפֵּר עַל עֲו‍ֹנוֹ), as it is written: “A man, when he offers from you” (שֶׁכָּתוּב ״אָדָם כִּי יַקְרִיב מִכֶּם). What is [the meaning of] “from you”? Rather, from you it was proper to offer (מַאי "מִכֶּם" אֶלָּא מִכֶּם הָיָה רָאוּי לְהַקְרִיב), for from you came the transgression (כִּי מִכֶּם נַעֲשָׂה הָעָו‍ֹן).

But through Hashem’s compassion upon us, and in the merit of Avraham, Yitzchak, and Ya'akov, He was appeased to allow our substitution with a living being (אֶלָּא שֶׁבְּחֶמְלַת ה׳ עָלֵינוּ, וּבִזְכוּת אַבְרָהָם, יִצְחָק וְיַעֲקֹב, נִתְרַצָּה מֵה׳ עִם שֶׁתִּהְיֶה תְּמוּרָתֵנוּ בְּבַעַל חַי). For man only sins through the animal Nefesh, let the animal come and atone (כִּי הָאָדָם אֵינוֹ חוֹטֵא אֶלָּא בַּנֶּפֶשׁ הַבְּהֵמִית, יָבוֹא הַבְּהֵמָה וִיכַפֵּר). And the explanation of the verse: “Elohim has ascended...” etc. (וּפֵרוּשׁ ״עָלָה אֱלֹקִים״ וְגוֹ), is to say: once Elohim-which is the attribute of judgment-arises upon us (רוֹצֶה לוֹמַר, כֵּיוָן שֶׁעוֹלֶה עָלֵינוּ אֱלֹקִים, שֶׁהוּא מִדַּת הַדִּין), immediately His mercy, may He be blessed, join in (מִיָּד מִשְׁתַּתְּפִין רַחֲמָיו יִתְבָּרַךְ). This is what it says: “Hashem with the sound of the shofar” (Psalms 47:6) (זֶהוּ שֶׁאָמַר ה׳ בְּקוֹל שׁוֹפָר). The general principle that emerges is that in the teru‘ah which we perform at the end, both mercy and Judgment are included within it (כְּלַל הָעוֹלֶה, שֶׁבַּתְּרוּעָה שֶׁאֲנַחְנוּ עוֹשִׂים בָּאַחֲרוֹנָה נִכְלָלִים בָּהּ רַחֲמִים וְדִין), and altogether they are ten, corresponding to the ten Sefirot (וִיהִיוּ בֵּין הַכֹּל עֲשָׂרָה כְּנֶגֶד עֶשֶׂר סְפִירוֹת). And a proof that in the teru‘ah there is Judgment and mercy, they said in the Zohar (וְרָאִיָּה שֶׁבַּתְּרוּעָה יֵשׁ דִּין וְרַחֲמִים אָמְרוּ בְּסֵפֶר הַזֹּהַר):

"A wind that emerges from within the shofar is composed of fire and water" (רוּחָא דְּנָפֵיק מִגּוֹ שׁוֹפָר כָּלוּל בְּאֵשָׁא וּמַיָּא). Fire corresponds to Judgment, and water to the attribute of mercy (אֵשׁ כְּנֶגֶד הַדִּין וּמַיִם כְּנֶגֶד מִדַּת רַחֲמִים), for just as water extinguishes fire, so do the mercy extinguish the force of Judgment (שֶׁכְּמוֹ שֶׁהַמַּיִם מְכַבִּים הָאֵשׁ, כָּךְ הָרַחֲמִים מְכַבִּים כֹּחַ הַדִּין).

And let us return to the subject we are discussing (וְנָשׁוּב לְעִנְיָן שֶׁאֲנַחְנוּ בוֹ). Even though in each of the Sefirot there is a form of water, all of them are one matter (אַף עַל פִּי שֶׁיֵּשׁ בְּכָל אַחַת מִן הַסְּפִירוֹת דְּמוּת מַיִם, כֻּלָּם דָּבָר אֶחָד). And Ben Zoma thought there was a difference between water and water, as we have said (וּבֶן זוֹמָא חָשַׁב שֶׁהָיָה הֶבְדֵּל בֵּין מַיִם לְמַיִם כְּמוֹ שֶׁאָמַרְנוּ), and about this Rabbi Yehoshua said: "Ben Zoma is still outside" (Chagigah 14b) (וְעַל זֶה אָמַר רַבִּי יְהוֹשֻׁעַ "עֲדַיִן בֶּן זוֹמָא מִבַּחוּץ).

For even though there are two types of effects-mercy and Judgment-all of it is drawn from a single Unity (שֶׁאַף עַל פִּי שֶׁיֵּשׁ שְׁנֵי מִינֵי פְּעוּלוֹת, רַחֲמִים וְדִין, הַכֹּל נִמְשָׁךְ מֵאֶחָדוּת אֶחָד). And for this reason you will find the Name Havayah vocalized with the vowels of Elohim (וּלְכָךְ תִּמְצָא שֵׁם הוי״ה נָקוּד בְּנְקוּדוֹת אֱלֹקִים). And if Rabbi Akiva, who entered in peace and exited in peace, were present among us in this generation (וְאִם הָיָה רַבִּי עֲקִיבָא שֶׁנִּכְנַס בְּשָׁלוֹם וְיָצָא בְּשָׁלוֹם מְצוּיֵן בֵּינֵינוּ בַּדּוֹר הַזֶּה), I would have elaborated at length the explanation of these waters and their form and hue in each and every attribute (הָיִיתִי מַאֲרִיךְ בְּפֵרוּשׁ אֵלּוּ הַמַּיִם וְדִמוּתָם וּגוּוְנָם בְּכָל מִדָּה וּמִדָּה). But not only is he not found among us, but among us, in our sins, are people for whom it may occur what occurred to Elisha Acher, who cut the saplings (Chagigah 15a) (אֲבָל לֹא דַּי שֶׁאֵינוֹ מְצוּיֵן בֵּינֵינוּ, אֶלָּא שֶׁנִּמְצָאִים בֵּינֵינוּ בַּעֲו‍ֹנוֹתֵינוּ אֲנָשִׁים שֶׁאֶפְשָׁר שֶׁיֵּאָרַע לָהֶם מַה שֶׁאֵרַע לֶאֱלִישָׁע אַחֵר, שֶׁקִּצֵּץ בַּנְּטִיעוֹת).

For it has already reached my ears that there is one who says that it would be more fitting for the Avon Gilyon [“sinful scroll,” a derogatory appellation for the Gospel] to be printed than for my Kuntresim [booklets] to be published (שֶׁכְּבָר הִגִּיעַ לְאָזְנַי שֶׁנִּמְצָא מִי שֶׁאוֹמֵר שֶׁיּוֹתֵר הָגוּן הָיָה שֶׁיֻּדְפַּס הָאו״ן גִּלְיוֹן מִשֶּׁיֻּדְפְּסוּ הַקּוֹנְטְרֵסִים שֶׁלִּי). And I have written this here so that whoever reads it will bless him with the blessing appropriate to him (וְכָתַבְתִּיו כָּאן כְּדֵי שֶׁהַקּוֹרֵא בּוֹ יְבָרְכֵהוּ הַבְּרָכָה הָרְאוּיָה לוֹ). And for this reason, the verse, “It is the glory of Elohim to conceal a matter” (Proverbs 25:2), applies to this matter (וּלְסִבָּה זוֹ, כְּבוֹד אֱלֹקִים הַסְתֵּר דָּבָר, בְּעִנְיָן זֶה). p1-24

And let us return to the discourse: “Great is the day of rain” (וְנָשׁוּב לַמַּאֲמָר: גָּדוֹל יוֹם הַגְּשָׁמִים), for since we have said that all the waters of Bereishit were salty (בְּהִיוֹת שֶׁאָמַרְנוּ שֶׁכָּל מֵי בְּרֵאשִׁית הָיוּ מְלוּחִים), and are not fit for any creature to be created through them (וְאֵינָם מוֹעִילִים שֶׁתִּבָּרֵא בָּהֶם שׁוּם בְּרִיָּה), but rather that the mercy of Hashem, may He be blessed, preceded the Judgment (אֶלָּא שֶׁקָּדְמוּ רַחֲמֵי ה׳ יִתְבָּרַךְ לַדִּין), as the verse says: “On the day that Hashem Elohim made earth and heavens” (Bereshit 2:4) (כְּמוֹ שֶׁאָמַר הַכָּתוּב ״בְּיוֹם עֲשׂוֹת ה׳ אֱלֹקִים אֶרֶץ וְשָׁמָיִם). And it said “earth and heavens,” mentioning earth first (וְאָמַר ״אֶרֶץ וְשָׁמַיִם״, שֶׁהִזְכִּיר הָאָרֶץ תְּחִלָּה), in order to inform us that there in the heavens is the governance by which the earth shall be conducted and bear its fruits (לְהוֹדִיעֵנוּ שֶׁשָּׁם בַּשָּׁמַיִם הִנְהָגָה שֶׁתִּתְנַהֵג בָּהּ הָאָרֶץ וְתַעֲשֶׂה פֵּרוֹתֶיהָ), and that through the power of the Holy One Blessed Be He, the force of the attribute of judgment which demands that there be no creature in the world, is subdued (וְיִכָּנַע בְּכֹחוֹ שֶׁל הקב״ה כֹּחַ מִדַּת הַדִּין הַמְחַיֶּבֶת שֶׁלֹּא יִהְיֶה בְּרִיָּה בָּעוֹלָם, כְּמוֹ שֶׁאָמַרְנוּ).

And so long as there are wicked and sinful people, the mercy separates from the Judgment, and the Judgment remains alone to act as it demands (וְכָל זְמַן שֶׁיֵּשׁ רְשָׁעִים וַחֲטָאִים, נִפְרָדִים הָרַחֲמִים מִן הַדִּין, וְנִשְׁאָר הַדִּין לְבַדּוֹ לִפְעֹל כְּמוֹ שֶׁהוּא מְחַיֵּב). And the clouds do not descend with that power which the Holy One Blessed Be He gave them to receive the waters and to sweeten them (וְאֵין יוֹרְדִים הֶעָנָנִים בְּאוֹתוֹ כֹּחַ שֶׁנָּתַן לָהֶם הקב״ה לְקַבֵּל הַמַּיִם וּלְהַמְתִּיקָם), and the attribute of judgment has power to act its action (וְיֵשׁ כֹּחַ לְמִדַּת הַדִּין לִפְעֹל פְּעוּלָתוֹ).

And whenever the mercy of Hashem, may He be blessed, return to subdue the attribute of judgment (וְכָל זְמַן שֶׁחוֹזְרִים רַחֲמֵי ה׳ יִתְבָּרַךְ לְכָבֵשׁ מִדַּת הַדִּין), it is greater than the resurrection of the dead (הוּא יוֹתֵר מִתְּחִיַּת הַמֵּתִים), for it is the very act that was done in the act of Creation (שֶׁהוּא הַמַּעֲשֶׂה בְּעַצְמוֹ שֶׁנַּעֲשָׂה בְּמַעֲשֵׂה בְּרֵאשִׁית), which is the making of something from nothing (שֶׁהוּא עֲשׂוֹת יֵשׁ מֵאַיִן).

And that which the discourse said: “For the resurrection of the dead is for the righteous, but here-both for the righteous and the wicked” (Ta’anit 7a) (וּמַה שֶׁאָמַר הַמַּאֲמָר ״דְּאִילּוּ תְּחִיַּת הַמֵּתִים לַצַּדִּיקִים, וְאִילּוּ הָכָא בֵּין לַצַּדִּיקִים בֵּין לָרְשָׁעִים)-in the resurrection of the dead, thus shall the wicked arise just as the righteous shall arise (בִּתְחִיַּת הַמֵּתִים כָּךְ יָקוּמוּ הָרְשָׁעִים כְּמוֹ שֶׁיָּקוּמוּ הַצַּדִּיקִים). And one must consider: since comprehension while in the body is less than what the soul grasps before entering the body (וְיֵשׁ לִרְאוֹת, כֵּיוָן שֶׁהַהַשָּׂגָה בְּהִיוֹתָהּ בְּתוֹךְ הַגּוּף הִיא מַשֶּׂגֶת פָּחוֹת מִמַּה שֶׁהִיא מַשֶּׂגֶת קֹדֶם בּוֹאָהּ אֶל הַגּוּף), if so, what advantage and elevation does the Holy One Blessed Be He confer upon it by returning it to the body at the resurrection of the dead? (אִם כֵּן, מַה יִּתְרוֹן וּמַעֲלָה עוֹשֶׂה לָהּ הקב״ה בְּהִיוֹתָהּ חוֹזֶרֶת לַגּוּף בִּתְחִיַּת הַמֵּתִים), especially for the righteous, who have greater elevation while in the World to Come, enjoying the radiance of the Shekhinah? (וּבִפְרָט הַצַּדִּיקִים שֶׁיּוֹתֵר מַעֲלָה יֵשׁ לָהֶם בְּהִיוֹתָם בָּעוֹלָם הַבָּא נֶהֱנִים מִזִּיו הַשְּׁכִינָה).

Rather, the reason is that after the coming of Mashiach ben David, the Holy One Blessed Be He will cause His Shekhinah to dwell among us (אֶלָּא הַטַּעַם הוּא שֶׁאַחַר בּוֹאַת מָשִׁיחַ בֶּן דָּוִד, יַשְׁרֶה הקב״ה שְׁכִינָתוֹ בֵּינֵינוּ), as the verse says: “And for glory I shall be in her midst” (Zechariah 2:9) (כְּמוֹ שֶׁאָמַר הַכָּתוּב ״וּלְכָבוֹד אֶהְיֶה בְּתוֹכָהּ), and it is written: “I have returned to Tzion and I shall dwell in the midst of Yerushalayim” (Zechariah 8:3) (וּכְתִיב "שַׁבְתִּי אֶל צִיּוֹן וְשָׁכַנְתִּי בְתוֹךְ יְרוּשָׁלָ͏ִם).

And the ministering angels shall come to ask Yisrael: “What is the Holy One, blessed be He, doing?”—because He is among them, and not among the angels (וְיָבֹאוּ מַלְאֲכֵי הַשָּׁרֵת לִשְׁאוֹל לְיִשְׂרָאֵל מַה פּוֹעֵל הקב״ה, מִצַּד שֶׁהוּא בֵּינֵיהֶם וְלֹא בֵּין הַמַּלְאָכִים), as the verse says: “At that time it shall be said to Ya‘akov and to Yisrael, ‘What has El wrought?’” (Numbers 23:23) (כְּמוֹ שֶׁאָמַר הַכָּתוּב "כָּעֵת יֵאָמֵר לְיַעֲקֹב וּלְיִשְׂרָאֵל מַה פָּעַל אֵל).

And since all the happiness of the Neshamah is to be sheltered beneath the wings of the Shekhinah (וּבְהִיוֹת שֶׁכָּל אֹשֶׁר הַנְּשָׁמָה הוּא לִהְיוֹת נֶחֱסֵית תַּחַת כַּנְפֵי הַשְּׁכִינָה), if the souls were to remain in their place, they would not receive that happiness and delight (אִם הָיוּ הַנְּשָׁמוֹת עוֹמְדוֹת בִּמְקוֹמָן לֹא הָיוּ מְקַבְּלוֹת אוֹתוֹ הָאֹשֶׁר וְהַתַּעֲנוּג)—since the Shekhinah is on earth among Yisrael (בְּהִיוֹת שֶׁהַשְּׁכִינָה הִיא בָּאָרֶץ בְּתוֹךְ יִשְׂרָאֵל).

And if you say: Why must they return into bodies (וְאִם תֹּאמַר, וּמַה צֹּרֶךְ שֶׁיַּחְזְרוּ בְּתוֹךְ הַגּוּפִים)? Let the souls return alone and enjoy the radiance of the Shekhinah in this world (יַחְזְרוּ הַנְּשָׁמוֹת לְבַדָּן וְיֵהָנוּ מִזִּיו הַשְּׁכִינָה בָּעוֹלָם הַזֶּה). Rather, the reason is that all the limbs of a person assisted the Neshamah in performing the mitzvot on every day of the year—three hundred and sixty-five days (אֶלָּא הַטַּעַם הוּא, שֶׁבְּהִיוֹת שֶׁכָּל אֵבָרֵי הָאָדָם סִיְּעוּ לַנְּשָׁמָה לַעֲשׂוֹת הַמִּצְווֹת בְּכָל יוֹם וָיוֹם מִיְּמוֹת הַשָּׁנָה, שֶׁהֵם שְׁלוֹשׁ מֵאוֹת וְשִׁשִּׁים וַחֲמִשָּׁה), and the limbs are two hundred and forty-eight (וְהָאֵבָרִים הֵם מָאתַיִם וְאַרְבָּעִים וּשְׁמוֹנָה); together they total 613, corresponding to the mitzvot (שֶׁבֵּין הַכֹּל תַּרְיַ״ג, כְּנֶגֶד הַמִּצְווֹת). Thus, the body too must receive reward and delight together with the Neshamah (כָּךְ צָרִיךְ שֶׁיִּקַּבֵּל גַּם כֵּן הַגּוּף שָׂכָר וְתַעֲנוּג עִם הַנְּשָׁמָה).

And the wicked as well—whose limbs assisted them in committing transgressions and fulfilling their lusts (וְהָרְשָׁעִים גַּם כֵּן, שֶׁסִּיְּעוּ אֵבָרָיו לַעֲשׂוֹת הָעֲבֵרוֹת וּלְהַשְׁלִים תַּאֲוָתוֹ)—both body and soul together must receive punishments (כָּךְ צָרִיךְ שֶׁהַגּוּף וְהַנְּשָׁמָה שְׁנֵיהֶם יַחְדָּו יְקַבְּלוּ עֲנָשִׁים). For this reason, the souls must return into bodies (וּלְזוֹ הַסִּבָּה צָרִיךְ שֶׁיַּחְזְרוּ הַנְּשָׁמוֹת בַּגּוּפִים), and these shall be opposite those (וִיהְיוּ אֵלּוּ כְּנֶגֶד אֵלּוּ), so that the wicked may see the delight of the righteous and know that there is reward (כְּדֵי שֶׁיִּרְאוּ הָרְשָׁעִים בְּתַעֲנוּג הַצַּדִּיקִים וְיֵדְעוּ שֶׁיֵּשׁ שָׂכָר), and the righteous may see the punishment of the wicked and recognize that there is punishment (וְהַצַּדִּיקִים יִרְאוּ בְּעֲנָשׁ הָרְשָׁעִים וְיַכִּירוּ שֶׁיֵּשׁ עוֹנֶשׁ).

If so, the benefit which the wicked receive from the rains serves for retribution to be exacted from them at the time of the resurrection, on the Day of Judgment (אִם כֵּן, הַתּוֹעֶלֶת שֶׁמְּקַבְּלִים הָרְשָׁעִים מִן הַגְּשָׁמִים הִיא לְהִפָּרַע מֵהֶם בִּזְמַן הַתְּחִיָּה בְּיוֹם הַדִּין). But the rains fall only for the sake of the righteous (אֲבָל הַגְּשָׁמִים אֵינָם יוֹרְדִים אֶלָּא בִּשְׁבִיל הַצַּדִּיקִים), for they are the foundation of the world and require the Holy One, blessed be He, to act for their sake, as He did in the act of Creation, as we have said (שֶׁהֵם יְסוֹד הָעוֹלָם וּמְחַיְּבִים שֶׁיַּעֲשֶׂה הקב״ה בִּשְׁבִילָם כַּאֲשֶׁר עָשָׂה בְּמַעֲשֵׂה בְּרֵאשִׁית כְּמוֹ שֶׁאָמַרְנוּ). If so, what the discourse said is justified: “Great is the day of rain—greater than the resurrection of the dead” (Ta‘anit 7a) (אִם כֵּן, יִצְדָּק מַה שֶׁאָמַר הַמַּאֲמָר: גָּדוֹל יוֹם הַגְּשָׁמִים מִתְּחִיַּת הַמֵּתִים).

And since all things are governed by His Name, may He be blessed (וּבְהִיוֹת שֶׁכָּל הַדְּבָרִים מֻנְהָגִים בִּשְׁמוֹ יִתְבָּרַךְ), this shall be entrusted to Mashiach ben David (וְזֶה יִמָּסֵר לְמָשִׁיחַ בֶּן דָּוִד). And on that day, the Holy One, blessed be He, will deliver into his hand the keys of rain and the attribute of Gevurah (וּבַיּוֹם הַהוּא יִמְסוֹר הקב״ה בְּיָדוֹ מַפְתְּחוֹת הַגְּשָׁמִים וּמִדַּת גְּבוּרָה), so that he will have the capacity to destroy the nations and to do good to Yisrael (כְּדֵי שֶׁיִּהְיֶה בְּיָדוֹ יְכוֹלֶת לְהַשְׁמִיד הָאוּמּוֹת וְלַעֲשׂוֹת טוֹב לְיִשְׂרָאֵל), as I shall explain below regarding the verse: “And I shall sow the house of Yisrael and the house of Yehudah with the seed of man and the seed of beast” (Jeremiah 31:26) (כְּמוֹ שֶׁאֲפָרֵשׁ לְהַלָּן עַל פָּסוּק וּזְרַעְתִּי אֶת בֵּית יִשְׂרָאֵל וְאֶת בֵּית יְהוּדָה זֶרַע אָדָם וְזֶרַע בְּהֵמָה). And there is stated the reason why the Name is not whole and how this is drawn forth from our deeds (וְנֶאֱמַר שָׁם טַעַם לָמָּה הַשֵּׁם אֵינוֹ שָׁלֵם וְאֵיךְ נִמְשָׁךְ מִמַּעֲשֵׂינוּ):

The Rabbis taught: “Moshe Rabbenu, peace be upon him, recited eleven psalms, corresponding to the eleven tribes that he blessed” (תָּנוּ רַבָּנָן: ״אַחַד עָשָׂר מִזְמוֹרִים אָמַר מֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם, כְּנֶגֶד אַחַד עָשָׂר שְׁבָטִים שֶׁבֵּרֵךְ). And why did he not bless the tribe of Shim‘on (וְלָמָּה לֹא בֵרֵךְ לְשִׁבְטוֹ שֶׁל שִׁמְעוֹן)? Because he held resentment in his heart against him over what he did at Shittim (וְשֶׁהָיָה בְּלִבּוֹ עָלָיו עַל מַה שֶׁעָשָׂה בַּשִּׁטִּים).

Know that just as these psalms should have been twelve, were it not for the sin of Shim‘on (דַּע, שֶׁכְּמוֹ שֶׁאֵלּוּ הַמִּזְמוֹרִים הָיָה רָאוּי שֶׁיִּהְיוּ שְׁנֵים עָשָׂר אִלּוּלֵי חֶטְאוֹ שֶׁל שִׁמְעוֹן), so too, there should have been twelve verses that begin with a Nun and end with a Nun (כָּךְ הָיָה רָאוּי שֶׁיִּמָּצְאוּ שְׁנֵים עָשָׂר פְּסוּקִים שֶׁיַּתְחִילוּ בְּנו״ן וְיִסְתַּיְּמוּ בְּנו״ן), and only eleven are found (וְאֵין נִמְצָאִים אֶלָּא אַחַד עָשָׂר): three in the Torah (שְׁלוֹשָׁה בַּתּוֹרָה), three which David said in Sefer Tehillim—which is likewise divided into five books corresponding to the five Chumshei Torah (שְׁלוֹשָׁה שֶׁאָמַר דָּוִד בְּסֵפֶר תְּהִלִּים שֶׁהוּא נֶחְלָק גַּם כֵּן לַחֲמִשָּׁה סְפָרִים כְּנֶגֶד חֲמִשָּׁה חוּמְשֵׁי תּוֹרָה), three by Shlomoh (וּשְׁלוֹשָׁה בִּשְׁלֹמֹה), one in Yirmeyahu (וְאֶחָד בִּירְמִיָהוּ), and one in Divrei haYamim (וְאֶחָד בִּדְבַרְיֵי הַיָּמִים). And they are eleven, corresponding to the eleven psalms (וְהֵם אַחַד עָשָׂר כְּנֶגֶד אַחַד עָשָׂר מִזְמוֹרִים). And below, we shall explain what connection each and every one has with its corresponding psalm (וְלְהַלָּן נְפָרֵשׁ מַה הִתְיַחֲסוּת יֵשׁ לְכָל אֶחָד וְאֶחָד עִם הַמִּזְמוֹר).

And since they begin with a Nun and end with a Nun (וּבְהִיוֹתָם מַתְחִילִים בְּנו״ן וּמְסַיְּמִים בְּנו״ן), which are five and five (שֶׁהֵם חֲמִשָּׁה וַחֲמִשָּׁה), this is an allusion to the ten Sefirot (הוּא רֶמֶז לַעֶשֶׂר סְפִירוֹת). And within them there are right and left (וּבָהֶן יֵשׁ יָמִין וּשְׂמֹאל): the right is the bent Nun, which is a Ner [lamp] (הַיָּמִין הוּא הַנ״וֹן כְּפוּפָה שֶׁהִיא נֵר), and the left is the straight Nun, which is Ur [fire] (וְהַשְּׂמֹאל הוּא הַנ״וֹן פְּשׁוּטָה שֶׁהִיא אוּר).

For the Ner is the compassion that illuminates the world (שֶׁהַנֵּר הֵם הָרַחֲמִים הַמֵּאִירִים בָּעוֹלָם), and the Ur is the fire of Gevurah which burns and destroys in the world (וְהַנּוּר הוּא אֵשׁ גְּבוּרָה הַשּׂוֹרֵף וּמַחֲרִיב בָּעוֹלָם). And since this is alluded to in these Nuns (וּבְהִיוֹת זֶה רָמוּז בְּאֵלּוּ הַנ״וֹנִין), it would have been sufficient for one verse to be found in this manner (הָיָה דַּי שֶׁיִּמָּצֵא פָּסוּק אֶחָד בַּזֶּה הָאֹפֶן), and for Moshe Rabbenu, peace be upon him, to compose one psalm corresponding to it (וְשֶׁיַּעֲשֶׂה מְרַע״ה מִזְמוֹר אֶחָד כְּנֶגְדּוֹ).

So why was it necessary for there to be twelve (וְלָמָּה הוּצְרְכוּ לִהְיוֹת שְׁנֵים עָשָׂר)? Because the ten Sefirot act through the twelve tribes (לְפִי שֶׁהָעֶשֶׂר סְפִירוֹת פּוֹעֲלוֹת בִּשְׁנֵים עָשָׂר שְׁבָטִים), and within each of the ten Sefirot all are included, without any division being made between them (וּבְכָל אַחַת מֵהָעֶשֶׂר סְפִירוֹת נִכְלָלוֹת כֻּלָּן מִבְּלִי שֶׁנֵּעָשֶׂה הֶפְרֵשׁ בֵּינֵיהֶן), for they are all one unity (שֶׁכֻּלָּן אֶחָדוּת אֶחָד), but they act in ten aspects in the Name of the Holy One, blessed be He, who is within them (אֶלָּא שֶׁפּוֹעֲלוֹת בַּעֲשָׂרָה פָּנִים בִּשְׁמוֹ שֶׁל הקב״ה שֶׁהוּא בָּהֶן).

And because the name of the Holy One Blessed Be He, Who dwells in these ten Sefirot, is divided into twelve parts (וּמִצַּד שֶׁשְּׁמוֹ שֶׁל הקב״ה הַשּׁוֹכֵן בְּאֵלּוּ הָעֶשֶׂר סְפִירוֹת נֶחְלָק לִשְׁנֵים עָשָׂר חֲלָקִים), which are twelve Havayot (שֶׁהֵם שְׁנֵים עָשָׂר הֲוָיוֹת), there also must be twelve verses (צָרִיךְ גַּם כֵּן שֶׁיִּהְיוּ שְׁנֵים עָשָׂר פְּסוּקִים). And within each and every one of them is included the name of the Holy One Blessed Be He (וּבְכָל אֶחָד וְאֶחָד מֵהֶם נִכְלַל שְׁמוֹ שֶׁל הקב״ה), when it begins with a Nun and ends with a Nun (בְּהִיוֹתוֹ מַתְחִיל בְּנו״ן וּמְסַיֵּם בְּנו״ן), which are ten, which is Yod (שֶׁהֵם עֲשָׂרָה שֶׁהוּא יו״ד), within which the whole name is included in the following manner (שֶׁבָּהּ נִכְלַל כָּל הַשֵּׁם בַּזֶּה הָאֹפֶן): Yod in its full spelling is twenty, which is Kaf p1-25 (יו״ד בְּמִלּוּאוֹ עֶשְׂרִים שֶׁהוּא כ), and the Havayah in its full spelling totals twenty-six, which is the name of the Holy One Blessed Be He (וְהַכ״ו בְּמִלּוּאוֹ עוֹלֶה עֶשְׂרִים וְשֵׁשׁ שֶׁהוּא שְׁמוֹ שֶׁל הקב״ה).

And even if you write it with a Peh (וְגַם אִם תִּכְתְּבֶנּוּ בְּפ״א), the Kaf amounts to one hundred, which is Kuf, which is the name of the Holy One, blessed be He, as I explained in the first treatise concerning the Kuf—this is the Holy One, blessed be He (כ״ף יַעֲלֶה מֵאָה שֶׁהוּא קוּ״ף שֶׁהוּא שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, כְּמוֹ שֶׁפֵּרַשְׁתִּי בְּקוּנְטְרָס רִאשׁוֹן עַל קוּ״ף—זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא). And the Havayot are twelve, on account of the governance of the world (וְהַהֲוָיוֹת הֵם שְׁנֵים עָשָׂר לְסִבַּת הַנְהָגַת הָעוֹלָם), but all of them are one single spiritual unity (אֲבָל כֻּלָּם הֵם אַחְדוּת אֶחָד רוּחָנִי). And all twelve Havayot, which are twelve times twenty-six (וְכָל שְׁנֵים עָשָׂר הֲוָיוֹת שֶׁהֵם שְׁנֵים עָשָׂר פְּעָמִים עֶשְׂרִים וְשֵׁשׁ), altogether they are three hundred and twelve (בֵּין הַכֹּל הֵם שְׁלוֹשׁ מֵאוֹת וּשְׁנֵים עָשָׂר), which has the numerical value of “He is not a body, nor a power within a body” (שֶׁהוּא בְּחֶשְׁבּוֹן אִנ״וּ גו״ף וְל״א כ״ח בְּגו״ף), to indicate that even though we say ten Sefirot and twelve Havayot (לְהוֹרוֹת שֶׁאַף עַל פִּי שֶׁאֲנַחְנוּ אוֹמְרִים עֶשֶׂר סְפִירוֹת וּשְׁנֵים עָשָׂר הֲוָיוֹת), and we make distinctions between this and that in count (שֶׁאֲנַחְנוּ עוֹשִׂים הֶבְדֵּל בֵּין זוֹ לָזוֹ בְּמִנְיָן), all is one singular spiritual unity that acts through varied species, hidden and concealed from us (הַכֹּל אֶחָדוּת אֶחָד רוּחָנִי שֶׁפּוֹעֵל בְּמִינִים מִתְחַלְּפִים נִסְתָּרִים וּנְעָלָמִים מִמֶּנּוּ).

And know that in these eleven verses (וְדַע, שֶׁבְּאֵלּוּ הָאַחַד עָשָׂר פְּסוּקִים), when you combine all the Nuns, which are twenty-two (כְּשֶׁתְּחַבֵּר כָּל הַנ״וֹנִין שֶׁהֵם עֶשְׂרִים וּשְׁתַּיִם), they amount to one hundred and ten (עוֹלוֹת לְמֵאָה וְעֶשֶׂר); and the words that are in the eleven verses amount to ninety-seven (וְהַתֵּיבוֹת שֶׁיֵּשׁ בַּאֲחַד עָשָׂר פְּסוּקִים עוֹלוֹת לִתְשַׁעִים וְשֶׁבַע), which together amount to two hundred and seven (שֶׁהֵם בֵּין הַכֹּל מָאתַיִם וְשֶׁבַע), lacking nine from two hundred and sixteen—which is the Shem ha-Mephorash [Explicit Name] (וַחֲסֵרִים תִּשְׁעָה לְמָאתַיִם וְשִׁשָּׁה עָשָׂר שֶׁהוּא הַשֵּׁם הַמְּפֹרָשׁ)—for this numerical reckoning reaches that total when it is operative (שֶׁלַּזֶּה הַחֶשְׁבּוֹן עוֹלֶה כְּשֶׁהוּא פּוֹעֵל). And had there been another verse corresponding to Shimon (וְאִם הָיָה נִמְצָא פָּסוּק אַחֵר כְּנֶגֶד שִׁמְעוֹן), the Name would have been complete (הָיָה הַשֵּׁם שָׁלֵם).

And because he joined with the nations (וּבְהִיוֹת שֶׁלְּסִבַּת הִתְחַבְּרוּ עִם הָאוּמּוֹת) (Bamidbar 25), it caused that this secret should not be revealed (גָּרַם שֶׁלֹּא יִיגָּלֶה זֶה הַסּוֹד), the Holy One Blessed Be He arranged that one from the nations would come and reveal the secret of the Name through what was written about him (עָשָׂה הקב״ה שֶׁיָּבוֹא אֶחָד מֵהָאֻמּוֹת וְשֶׁיִּיגַלֶּה סוֹד הַשֵּׁם בְּמַה שֶּׁנִּכְתַּב עָלָיו), and this secret was revealed in Naaman (וְזֶה הַסּוֹד נִגְלָה בְּנַעֲמָן), as it is written about him: “And Elisha sent a messenger to him, saying: Go and wash seven times” (כְּמַה שֶּׁנִּכְתַּב עָלָיו ״וַיְשַׁלַּח אֵלָיו אֱלִישָׁע מַלְאָךְ לֵאמֹר הָלוֹךְ וְרָחַצְתָּ שֶׁבַע פְּעָמִים), which are nine words, the nine lacking to complete the Name of 216 (שֶׁהֵם תֵּשַׁע תֵּיבוֹת שֶׁחֲסֵרִים לְהַשְׁלִים שֵׁם רי״ו).

And the reason he said seven times is because this Name is divided into seven parts, like the seven planetary bodies (וְהַטַּעַם שֶׁאָמַר שֶׁבַע פְּעָמִים לְפִי שֶׁזֶּה הַשֵּׁם נֶחְלָק לְשִׁבְעָה חֲלָקִים כְּשִׁבְעָה כּוֹכְבֵי לֶכֶת), to indicate that by the Name of the Holy One Blessed Be He the miracle was performed (לְהוֹרוֹת שֶׁבִּשְׁמוֹ שֶׁל הקב״ה נַעֲשָׂה הַנֵּס). And the reason he sent him to wash in the Jordan (וְהַטַּעַם שֶׁשְּׁלָחוֹ שֶׁיִּרְחַץ בַּיַּרְדֵּן), is because the first verse of these eleven verses is “A plague of leprosy, when it is in a person”, etc. (לְפִי שֶׁהַפָּסוּק הָרִאשׁוֹן מֵאֵלּוּ הָאַחַד עָשָׂר פְּסוּקִים הוּא ״נֶגַע צָרַעַת כִּי תִהְיֶה בְּאָדָם״ וְגוֹ), and he had leprosy (וְהוּא הָיְתָה לוֹ הַצָּרַעַת), and in His Name was the bent Nun (וּבִשְׁמוֹ הָיְתָה הַנ״וֹן הַכְּפוּפָה), and in the name of the river he was to wash in was the straight Nun (וּבְשֵׁם הַנָּהָר שֶׁהָיָה רוֹחֵץ בּוֹ הָיְתָה הַנ״וֹן הַפְּשׁוּטָה), which is the Name of the Holy One Blessed Be He, as we have said (שֶׁהוּא שְׁמוֹ שֶׁל הקב״ה כְּמוֹ שֶׁאָמַרְנוּ).

And this Nun was fitting to be written in the name of Shimon (וְזוֹ הַנ״וֹן הָיְתָה רְאוּיָה לֵהָכָּתֵב בְּשֵׁם שִׁמְעוֹן), whose name also ends with a Nun (שֶׁגַּם שְׁמוֹ מִסְתַּיֵּם בְּנו״ן), but because he sinned, he lost it (וּלְפִי שֶׁחָטָא אִבְּדָהּ), through which the children of Israel would go forth from exile as they went up from Egypt (שֶׁבָּהּ הָיוּ יוֹצְאִים בְּנֵי יִשְׂרָאֵל מִן הַגָּלוּת כְּמוֹ שֶׁעָלוּ מִמִּצְרָיִם), as it is written (כְּמוֹ שֶׁאָמַר הַכָּתוּב): “And fifty went up, the children of Israel, from the land of Egypt” (וַחֲמִשִּׁים עָלוּ בְנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרָיִם), and it is written “chamishim” (וְכָתוּב ״חֲמִשִּׁים), that through the Vav Nun they went out from exile (שֶׁבְּוא״ו נו״ן יָצְאוּ מִן הַגָּלוּת), in which is alluded the left side - Gevurah (שֶׁבָּהּ רָמוּז שְׂמֹאל גְּבוּרָה), by which they fought, as the verse says: “And the angel of God journeyed” (שֶׁבָּהּ הָיוּ לוֹחֲמִים כְּמוֹ שֶׁאָמַר הַכָּתוּב ״וַיִּסַּע מַלְאַךְ הָאֱלֹקִים). And in this and in the next two verses there are two hundred and sixteen letters (וּבְזֶה וּבִשְׁנַיִם שֶׁאַחֲרָיו יֵשׁ מָאתַיִם וְשִׁשָּׁה עָשָׂר אוֹתִיּוֹת), for in this Name (שֶׁבַּזֶּה הַשֵּׁם), the Holy One Blessed Be He wages the battles of Israel (לוֹחֵם הקב״ה מִלְחֲמוֹת יִשְׂרָאֵל).

And this Name He hid from them when the Temple was destroyed (וְאֶת הַשֵּׁם הַזֶּה הִסְתִּיר מֵהֶם כְּשֶׁנֶּחְרַב בֵּית הַמִּקְדָּשׁ), in which are sealed all the ministering angels, and they are obligated to assist those who invoke this Name (שֶׁבּוֹ חֲתוּמִים כָּל מַלְאֲכֵי הַשָּׁרֵת וְהֵם חַיָּיבִים לְסַיֵּעַ לַקּוֹרְאִים בְּזֶה הַשֵּׁם). And what did the Holy One Blessed Be He do when He desired the destruction of the Temple? He concealed this Name from mankind (וּמַה עָשָׂה הקב״ה כְּשֶׁרָצָה לַחֲרֹב הַבַּיִת - הִסְתִּיר זֶה הַשֵּׁם מִבְּנֵי אָדָם). And this is hinted at in the verse (וְזֶה רָמוּז בַּפָּסוּק): “He is like a lurking bear, like a lion in secret places” (Lamentations 3:10) ("דֹּב אֹרֵב הוּא לִי אַרְיֵה בְּמִסְתָּרִים), and it is read Ari (lion), but written Arieh (lion, with a final Hei) (וְקָרִי אַרִי וּכְתִיב אַרְיֵה), which is the Name of 216 that was once revealed and known to Israel (שֶׁהוּא הַשֵּׁם שֶׁל רי"ו שֶׁהָיָה גָּלוּי וְיָדוּעַ לְיִשְׂרָאֵל), and at that time it was in hiding (וּבְאוֹתוֹ זְמַן הָיָה בְּמִסְתָּרִים), for the Holy One Blessed Be He hid it from them (שֶׁהִסְתִּירוֹ הקב״ה מֵהֶם).

And with this, you will understand many teachings in Eikhah Rabbati (וְעִם זֶה תָּבִין מַאֲמָרִים הַרְבֵּה בְּאֵיכָה רַבָּתִי), which say that the Holy One Blessed Be He altered the actions of the angels (שֶׁאוֹמְרִים שֶׁשִּׁינָה קַבָּ״ה פְּעוּלוֹת הַמַּלְאָכִים). And the intention is not as it seems (וְאֵין הַכַּוָּנָה כֵּן כְּמוֹ שֶׁנִּרְאֶה), but rather that since they draw their strength from this Name (אֶלָּא שֶׁכֵּיוָן שֶׁהֵם לוֹקְחִים כֹּחָם מִזֶּה הַשֵּׁם), and since this Name was hidden from them (וּבְהִיוֹת זֶה הַשֵּׁם נִסְתָּר מֵהֶם), they were not able to perform their functions (לֹא הָיוּ יְכוֹלִים לִפְעֹל פְּעוּלוֹתֵיהֶם), because they act only through the power of the Name (כֵּיוָן שֶׁאֵינָם פּוֹעֲלִים אֶלָּא בְּכֹחַ הַשֵּׁם). And since this Name was in the hand of the Holy One Blessed Be He (וּבְהִיוֹת זֶה הַשֵּׁם בְּיַד הקב״ה), neither the ministering angels nor human beings were able to benefit from it (לֹא הָיוּ יְכוֹלִים לֵהָנוֹת מִמֶּנּוּ לֹא מַלְאֲכֵי הַשָּׁרֵת וְלֹא הָאֲנָשִׁים). And why did the Holy One Blessed Be He conceal this Name in His own hand? (וְלָמָּה הִסְתִּיר הקב״ה זֶה הַשֵּׁם בְּיָדוֹ)

The reason is that since it was necessary that the Temple and the Sanctuary be destroyed (הַטַּעַם הוּא שֶׁכֵּיוָן שֶׁהָיָה צָרִיךְ שֶׁיִּיחָרֵב הַבַּיִת וְהַהֵיכָל), it was not fitting that the destruction be carried out by any of the celestial princes (וְלֹא הָיָה רָאוּי שֶׁיִּיחָרֵב עַל יְדֵי שׁוּם אֶחָד מִן הַשָּׂרִים), for that would not be honorable to Him, may He be blessed (שֶׁאֵין זֶה כְּבוֹדוֹ יִתְבָּרֵךְ). And since, for the destruction to come through one of the princes (וּבְהִיוֹת שֶׁלִּהְיוֹתוֹ נֶחֱרָב עַל יְדֵי אֶחָד מִן הַשָּׂרִים), it would have required that it be through the power of this Name (הָיָה צָרִיךְ שֶׁיְּהִיֶּה בְּכֹחַ זֶה הַשֵּׁם), therefore the Holy One Blessed Be He concealed the Name (לָכֵן הִסְתִּיר הקב״ה הַשֵּׁם), so that it would be destroyed by Him, Himself (כְּדֵי שֶׁיְּהִיֶּה נֶחֱרָב עַל יָדוֹ בְּעַצְמוֹ).

As our Sages said (כְּמוֹ שֶׁאָמְרוּ חֲזַ״ל): “Woe that I destroyed My house, and burned My Sanctuary, and exiled My children among the nations” (אוֹי שֶׁהֶחֱרַבְתִּי אֶת בֵּיתִי וְשָׂרַפְתִּי אֶת הֵיכָלִי וְהִגְלֵיתִי אֶת בָּנַי לְבֵין הָאוּמּוֹת)p1-26. And with this Name the children of Israel went up from the land of Egypt, as we said (וּבְזֶה הַשֵּׁם עָלוּ בְּנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרַיִם כְּמוֹ שֶׁאָמַרְנוּ). And they lost this power because of the sin of Shimon, who sinned with the very transgression of the serpent (וְאִבְּדוּ זֶה הַכֹּחַ בִּשְׁבִיל חֵטְא שִׁמְעוֹן שֶׁחָטָא בַּעֲו‍ֹן הַנָּחָשׁ בְּעַצְמוֹ).

For just as the serpent came to deceive man (כִּי כְּמוֹ שֶׁהַנָּחָשׁ בָּא לְרַמּוֹת הָאָדָם), so too did the daughters of Midian come to cause Israel to sin through the counsel of Balaam (כָּךְ בָּאוּ בְּנוֹת מִדְיָן כְּדֵי לְהַחֲטִיא אֶת יִשְׂרָאֵל בְּעֲצַת בִּלְעָם). And that which was said concerning the serpent is likewise said concerning Midian (וּמַה שֶּׁנֶּאֱמַר בַּנָּחָשׁ נֶאֱמַר בְּמִדְיָן), for with the serpent it is written: “And I shall place enmity between you and the woman” (Bereshit 3:15) (״וְאֵיבָה אָשִׁית בֵּינְךָ וּבֵין הָאִשָּׁה), and regarding Midian it is written: “Harass the Midianites”, etc. (Numbers 25:17) (״צָרוֹר אֶת הַמִּדְיָנִים״ וְגוֹ). And this is also hinted to us in the blessings that Ya'akov Avinu blessed his sons (וְזֶה גַּם כֵּן רָמוּז לָנוּ בַּבְּרָכוֹת שֶׁבֵּרֵךְ יַעֲקֹב אָבִינוּ לְבָנָיו), as it is written: “Shimon and Levi are brothers”, etc. (Bereshit 49:5) (״שִׁמְעוֹן וְלֵוִי אַחִים״ וְגוֹ). And this refers to the incident of Shechem (וְזֶה מְדַבֵּר עַל מַעֲשֵׂה שְׁכֶם). And that which he said afterward, “Let my soul not enter into their counsel”, refers only to the tribe of Shimon in the incident of Midian (וּמַה שֶּׁאָמַר אַחַר כָּךְ ״בְּסֹדָם אַל תָּבוֹא נַפְשִׁי״ אֵינוֹ מְדַבֵּר אֶלָּא עַל שֵׁבֶט שִׁמְעוֹן בְּמַעֲשֵׂה מִדְיָן), for they conspired and united together to perform that deed (שֶׁנּוֹסְדוּ וְנִתְחַבְּרוּ יַחַד לַעֲשׂוֹת אוֹתוֹ מַעֲשֶׂה).

And this is what he said: “In their assembly let not my honor be united” (וְזֶה שֶׁאָמַר ״בִּקְהָלָם אַל תֵּחַד כְּבוֹדִי), for Ya'akov’s honor is the twelve tribes (שֶׁכְּבוֹדוֹ שֶׁל יַעֲקֹב הוּא שְׁנֵים עָשָׂר שְׁבָטִים), as alluded to in the verse: “Ascribe to Hashem, O sons of the mighty; ascribe to Hashem glory and strength” (Psalms 29:1) (״הָבוּ לַה׳ בְּנֵי אֵלִים הָבוּ לַה׳ כָּבוֹד וָעֹז). And had the other tribes also united in that act (וְאִלּוּ הָיוּ מִתְחַבְּרִים גַּם כֵּן שְׁאָר הַשְּׁבָטִים בְּאוֹתוֹ הַמַּעֲשֶׂה), it would have caused great damage to Israel (הָיָה נִמְשָׁךְ הֶזֵּק גָּדוֹל לְיִשְׂרָאֵל).

This is what he meant by saying: “In their assembly let not my honor be united” (וְזֶהוּ שֶׁאָמַר ״בִּקְהָלָם אַל תֵּחַד כְּבוֹדִי) - that all the tribes should not be joined together. And that which he said: “For in their anger they slew a man” (וּמַה שֶּׁאָמַר ״כִּי בְאַפָּם הָרְגוּ אִישׁ), he means, through their wrath which they did before the Holy One Blessed Be He, they caused that a man be slain - namely Zimri son of Salu (רוֹצֶה לוֹמַר, בְּאַף שֶׁעָשׂוּ שֶׁיַּעֲלֶה לִפְנֵי הקב״ה גָּרְמוּ שֶׁיֵּהָרֵג אִישׁ, שֶׁהוּא זִמְרִי בֶּן סָלוּא). And that which he said: “And in their will they uprooted an ox” (וּמַה שֶּׁאָמַר ״וּבִרְצוֹנָם עִקְּרוּ שׁוֹר), the meaning is that they were not coerced to do this deed, but willingly removed righteousness from themselves (הַכַּוָּנָה שֶׁאֵלּוּ לֹא הָיוּ אֲנוּסִים לַעֲשׂוֹת זֶה הַמַּעֲשֶׂה וְלַעֲקוֹר הַצַּדִּיקוּת מֵהֶם).

And Yosef haTzadik, even though he was coerced (וְיוֹסֵף הַצַּדִּיק בִּהְיוֹתוֹ אָנּוּס), nevertheless, “his bow remained firm” (עִם כָּל זֶה ״וַתֵּשֶׁב בְּאֵיתָן קַשְׁתּוֹ״) (Bereshit 49:24). And these wicked ones, of their own will (וְאֵלּוּ הָרְשָׁעִים בִּרְצוֹנָם), uprooted righteousness (עָקְרוּ הַצִּדְקוֹת). And this is what is meant by “ox” (וְזֶהוּ שֶׁאָמַר שׁוֹר), which is Yosef haTzadik (שֶׁהוּא יוֹסֵף הַצַּדִּיק), as it is said: “The firstborn of his ox, majesty is his” (שֶׁנֶּאֱמַר ״בְּכוֹר שׁוֹרוֹ הָדָר לוֹ״) (Devarim 33:17). And they were the cause that the Holy One, blessed be He, became wrathful with Israel (וְהָיוּ סִבָּה שֶׁיִּקְצֹף הקב״ה עַל יִשְׂרָאֵל), and that those who died in the plague died (וְשֶׁיָּמוּתוּ אוֹתָם שֶׁמֵּתוּ בַּמַּגֵּפָה), before the wrath of Hashem, may He be blessed, was turned back from upon the children of Israel (קֹדֶם שֶׁיָּשׁוּב חֲמַת ה׳ יִתְבָּרֵךְ מֵעַל בְּנֵי יִשְׂרָאֵל), which Pinchas turned back by killing the man (שֶׁהֵשִׁיבָהּ פִּינְחָס בָּאִישׁ שֶׁהָרַג) (Bamidbar 25:8–11).

And this sin harmed all of Israel (וְגַם לְכָל יִשְׂרָאֵל הִזִּיק זֶה הֶעָוֹן), just as the sin of the serpent caused harm (כְּמוֹ שֶׁהִזִּיק עֲוֹן הַנָּחָשׁ), for Adam alone sinned (שֶׁאָדָם לְבַדּוֹ חָטָא), and the contamination spread among us (וְהַזּוֹהֲמָא נִתְפַּשְּׁטָה בֵּינֵינוּ) (Bereshit 3). And this is what is meant by: “I will divide them in Jacob and scatter them in Israel” (וְזֶהוּ שֶׁאָמַר ״אֲחַלְּקֵם בְּיַעֲקֹב וַאֲפִיצֵם בְּיִשְׂרָאֵל״) (Bereshit 49:7), for when they are divided and scattered among all Israel (שֶׁבִּהְיוֹתָם מְחֻלָּקִים וּנְפוֹצִים בֵּין כָּל יִשְׂרָאֵל), their contamination clings to all Israel (מִתְדַּבֶּקֶת זֻהֲמָתָם לְכָל יִשְׂרָאֵל). And just as the serpent was cursed (וּכְמוֹ שֶׁנִּתְקַלֵּל הַנָּחָשׁ), as it is said: “Cursed are you above all the beasts” (שֶׁנֶּאֱמַר ״אָרוּר אַתָּה מִכָּל הַבְּהֵמָה״) (Bereshit 3:14), so too the tribe of Simeon, those who sinned, were cursed (כָּךְ נִתְקַלְּלוּ שֵׁבֶט שִׁמְעוֹן אוֹתָם שֶׁחָטְאוּ), as it is said: “Cursed be their anger, for it is fierce” (שֶׁנֶּאֱמַר ״אָרוּר אַפָּם כִּי עָז״) (Bereshit 49:7).

For through this anger and wrath which these committed (שֶׁבָּזֶה הָאַף וְהַחֵמָה שֶׁעָשׂוּ אֵלּוּ), there was power to harm Israel and to spread among them (הָיָה כֹּחַ לְהַזִּיק לְיִשְׂרָאֵל וּלְהִתְפַּשֵּׁט בֵּינֵיהֶם), until the kingdom of Judah is established (עַד שֶׁתִּכּוֹן מַלְכוּת יְהוּדָה), as it is said afterward: “Judah, you—your brothers shall praise you” (כְּמוֹ שֶׁאָמַר אַחַר כָּךְ ״יְהוּדָה אַתָּה יוֹדוּךָ אַחֶיךָ״) (Bereshit 49:8), for at that time no serpent will be found in Israel (שֶׁבְּאוֹתוֹ זְמַן לֹא יִמָּצֵא נָחָשׁ בְּיִשְׂרָאֵל), as we have said (כְּמוֹ שֶׁאָמַרְנוּ).

And before I explain the correspondence between the eleven verses and the mizmorim (psalms) (וְקוֹדֶם שֶׁאֲפָרֵשׁ הַהִתְיַחֲסוּת שֶׁיֵּשׁ לְאַחַד עָשָׂר פְּסוּקִים עִם הַמִּזְמוֹרִים), I will explain to you a few matters in the Parashah of Balaam (אֲפָרֵשׁ לְךָ דְּבָרִים מְעַטִּים בְּפָרָשַׁת בִּלְעָם), since we have mentioned him (כֵּיוָן שֶׁהִזְכַּרְנוּ אוֹתוֹ), concerning his prophecy alone (בְּעִנְיַן נְבוּאָתוֹ בִּלְבַד), so that you may know the difference between the prophets of Israel and the prophets of the nations of the world (כְּדֵי שֶׁתֵּדַע הַהֶפְרֵשׁ שֶׁיֵּשׁ בֵּין נְבִיאֵי יִשְׂרָאֵל לְנְבִיאֵי אֻמּוֹת הָעוֹלָם). For Balaam said (שֶׁבִּלְעָם אָמַר): “The saying of one who hears the words of El”, etc. (Numbers 24:4) ("נְאֻם שֹׁמֵעַ אִמְרֵי אֵל" וְגוֹ׳), and El is the attribute of Avraham (וְאֵ"ל הוּא מִדַּת אַבְרָהָם). And it might enter the mind that Balaam attained from this attribute (וְיַעֲלֶה עַל הַדַּעַת שֶׁבִּלְעָם הָיָה מַשִּׂיג מִזּוֹ הַמִּדָּה).

Far be it, Heaven forbid, that such a thought should arise in the mind (חַס וְשָׁלוֹם שֶׁזֶּה יַעֲלֶה עַל הַדַּעַת), but rather, there are many cases in which, even though one is grasping onto a certain attribute, their perception is not truly from it (אֶלָּא שֶׁיֵּשׁ הַרְבֵּה שֶׁאַף עַל פִּי שֶׁנֶּאֱחָזִים בְּמִדָּה אַחַת אֵין הַשְּׂגָתָם מִמֶּנָּה).

Rather, it is in this manner (אֶלָּא הוּא בַּזֶּה הָאֹפֶן): since the nations of the world were not worthy to benefit by having a prophet among them (בְּהִיוֹת שֶׁאוּמוֹת הָעוֹלָם לֹא הָיוּ רְאוּיִים לֵהָנוֹת שֶׁיִּהְיֶה בֵינֵיהֶם נָבִיא), therefore, when prophecy rested upon Balaam, it was by way of Chesed, which is the attribute of Avraham (הִנֵּה בְּהִיוֹת הַנְּבוּאָה שׁוֹרָה עַל בִּלְעָם הָיְתָה בְּדֶרֶךְ חֶסֶד שֶׁהִיא מִדַּת אַבְרָהָם). And this is why he said: “Hears the words of El” (וְלָזֶה אָמַר "שֹׁמֵעַ אִמְרֵי אֵל), to hint that that which he prophesied was through the side of Chesed (לְרַמֵּז שֶׁמַּה שֶּׁהָיָה מִנַּבֵּא הָיָה עַל צַד הַחֶסֶד). But his prophetic level did not ascend to see from the gateway and above (אֲבָל לֹא עָלְתָה מַדְרֵגַת נְבוּאָתוֹ לִרְאוֹת מִן הַפֶּתַח וּלְמַעְלָה), and that is why he said: “A vision of Shaddai he sees” (וְלָזֶה אָמַר ״מַחֲזֵה שַׁדַּי יֶחֱזֶה), for Shaddai (שַׁדַּי) has the same numerical value as Metatron (שַׁדַּי הוּא בַּחֶשְׁבּוֹן כְּמוֹ מֶטַטְרוֹ״ן), who is the prince of the faces (Sar haPanim) (שֶׁהוּא שַׂר הַפָּנִים), and he stands at the entrance (וְהוּא שֵׁם בַּפֶּתַח).

And even though he has a face through which he can gaze both above and below (וְאַף עַל פִּי שֶׁיֵּשׁ לוֹ פָּנִים שֶׁמַּבִּיט מֵהֶם לְמַעְלָה וּלְמַטָּה), still, Balaam did not grasp anything of the upper things (עִם כָּל זֶה בִּלְעָם לֹא הָיָה מַשִּׂיג שׁוּם דָּבָר מִן הַדְּבָרִים שֶׁלְּמַעְלָה). And what he did grasp from the gateway was from the left side (וּמַה שֶּׁהָיָה מַשִּׂיג מִן הַפֶּתַח הָיָה מִן הַשְּׂמֹאל). And because of this it is said regarding Avraham: “And he saddled his donkey” (Bereshit 22:3) ("וַיַּחֲבֹשׁ אֶת חֲמֹרוֹ), and regarding Balaam it is written: “And he saddled his she-donkey” (Numbers 22:21) ("וַיַּחֲבֹשׁ אֶת אֲתֹנוֹ), because the right side is expressed in masculine language, and the left side in feminine language (לְפִי שֶׁלַּיָּמִין יֵשׁ לְשׁוֹן זָכָר וְלַשְּׂמֹאל לְשׁוֹן נְקֵבָה). And the right and the left are hinted at in the two Heis of the Name (וְהַיָּמִין וְהַשְּׂמֹאל רְמוּזִים בִּשְׁנֵי הַהֵי״ן שֶׁל הַשֵּׁם), the first Hei alludes to the portion of Avraham (הֶהֵ״י הָרִאשׁוֹנָה רְמוּזָה בְּחֶלְקוֹ שֶׁל אַבְרָהָם), meaning the three Sefirot that are in his portion (רוֹצֶה לוֹמַר, בִּג׳ סְפִירוֹת שֶׁהֵן בְּחֶלְקוֹ).

And since beneath these three are the Sefirot of Ya'akov, which are in the Vav (וּבְהִיוֹת שֶׁלְּהַלָּן מֵאֵלּוּ הַג׳ הֵן סְפִירוֹת יַעֲקֹב שֶׁהֵן בַּוא״ו), it follows that the Hei is surrounded by them on one side (נִמְצָא שֶׁהֶהֵ"י מוּקֶפֶת מֵהֶן מִצַּד אֶחָד). And since Avraham is the master of the covenant (וּבְהִיוֹת שֶׁאַבְרָהָם הוּא בַּעַל הַבְּרִית), and the covenant is Yod (וְשֶׁהַבְּרִית הִיא יו״ד), it surrounds the Hei from one side (הוּא מַקִּיף הֶהֵ״י מִצַּד אֶחָד). And these are the three letters of the Name (וְאֵלּוּ הֵן הַג׳ אוֹתִיּוֹת שֶׁל הַשֵּׁם). The Yud is the Yesod of all (הַיו״ד הִיא יְסוֹ״ד הַכֹּל), and the Hei signifies Judgment (וְהֶהֵ״א מוֹרָה דִּין), and it is for striking and chastising (וְהִיא לְהַכּוֹת וּלְיַיסֵּר), and it is spiritual and not sensed like the other letters (וְהִיא רוּחָנִית שֶׁאֵינָה נִרְגֶּשֶׁת כִּשְׁאָר הָאוֹתִיּוֹת). So too, when the blows and afflictions come from Him, may He be blessed (כָּךְ כְּשֶׁבָּאוֹת הַמַּכּוֹת וְהַנְּגָעִים מֵאִתּוֹ יִתְבָּרֵךְ), they are not felt until they come upon the person (אֵינָם נִרְגָּשִׁים עַד שֶׁבָּאוּ עַל הָאָדָם).

And since this first Hei is surrounded on one side by the Yod, which is the covenant of Avraham (וּבְהִיוֹת זֹאת הֶהֵ״א הָרִאשׁוֹנָה מֻקֶּפֶת מִצַּד אֶחָד עִם הַיו״ד שֶׁהִיא בְּרִיתוֹ שֶׁל אַבְרָהָם), and on the other side by the Vav of Ya'akov (וּמִצַּד אַחֵר עִם וא״ו שֶׁל יַעֲקֹב), it is transformed into mercy and loses the force of judgment it has (נֶהֶפֶכֶת לְרַחֲמִים וּמַפְסֶדֶת כֹּחַ הַדִּין שֶׁיֵּשׁ לָהּ), only that they are not simple mercies (אֶלָּא שֶׁאֵינָם רַחֲמִים פְּשׁוּטִים). But the final Hei of the Name, since it is not surrounded (אֲבָל הֵ״א אַחֲרוֹנָה שֶׁל הַשֵּׁם, בְּהִיוֹת שֶׁאֵינָהּ מֻקֶּפֶת), it is the measure of harsh judgment (הִיא מִדַּת הַדִּין הַקָּשֶׁה).

In such a way, you will find in the two Heis the secret of the two Nuns - one right and one left (בְּאֹפֶן שֶׁתִּמְצָא בִּשְׁנֵי הַהֵי״ן סוֹד הַשְּׁתֵּי נו״נִין, שֶׁאַחַת יָמִין וְאַחַת שְׂמֹאל), and so it is here: the first Hei is the right, and the last is the left (וְכָךְ הוּא כָּאן שֶׁהֶהֵ״א הָרִאשׁוֹנָה הִיא יָמִין וְהָאַחֲרוֹנָה הִיא שְׂמֹאל). And the power of the final Hei is in the measure of Gevurah, and it is placed in the measure of Malkhut, which is the gate (וְכֹחַ הֵ״א אַחֲרוֹנָה הוּא בְּמִדַּת גְּבוּרָה וְהִיא נְתוּנָה בְּמִדַּת מַלְכוּת שֶׁהִיא הַפֶּתַח). And in these two Heis are also hinted the two faces - the face of mercy and the face of wrath (וּבְאֵלּוּ שְׁנֵי הַהֵי״ן רְמוּזִים גַּם כֵּן שְׁנֵי פָּנִים, פָּנִים שֶׁל רַחֲמִים וּפָנִים שֶׁל זַעַם). And therefore the Hei is shaped like a doorway (וְלָכֵן הַהֵ״א עֲשׂוּיָה כְּצוּרַת פֶּתַח), and since they are two Heis, they are like two openings (וּבְהִיוֹת שֶׁהֵן ב׳ הֵ״י״ן הֵן כִּשְׁנֵי פְּתָחִים) - not that they are two, for they are all one gate (לֹא שֶׁהֵן שְׁנַיִם, שֶׁכֻּלָּן שַׁעַר אֶחָד), but through them two things emerge - either mercy or judgment (אֶלָּא שֶׁבָּהֶם יוֹצְאִים שְׁנֵי דְבָרִים: אוֹ רַחֲמִים אוֹ דִּין).

And regarding this our Sages said: A person should always enter two doorways before he prays (Berakhot 8a) (וְעַל זֶה אָמְרוּ ז״ל, לְעוֹלָם יִכָּנֵס אָדָם שְׁנֵי פְּתָחִים קֹדֶם שֶׁיִּתְפַּלֵּל). The intent is that, since a person must direct his prayer to the first attribute, which is the Beit haKnesset, which is the gateway for the prayers to enter before the Holy One Blessed Be He (הַכַּוָּנָה, שֶׁבְּהִיוֹת שֶׁהָאָדָם צָרִיךְ לְיַיחֵד תְּפִלָּתוֹ בַּמִּדָּה הָרִאשׁוֹנָה שֶׁהִיא בֵּית שֶׁל כְּנֶסֶת שֶׁהִיא פֶּתַח לְהִכָּנֵס הַתְּפִלּוֹת לִפְנֵי הקב״ה), and to be answered concerning his request (וְלִהְיוֹת נַעֲנֶה עַל שְׁאֵלָתוֹ), these things are attained by a person through kavanah, since they are spiritual matters (וְאֵלּוּ הַדְּבָרִים מַשִּׂיג הָאָדָם אוֹתָם עִם הַכַּוָּנָה בְּהִיוֹת שֶׁהֵם דְּבָרִים רוּחָנִיִּים).

And for this reason, one must direct his kavanah in the Name of the Holy One Blessed Be He, in which are two Heis that are like two doorways, as we said (שֶׁלְּזוֹ הַסִּבָּה צָרִיךְ שֶׁיְּכַוֵּן בִּשְׁמוֹ שֶׁל הקב״ה שֶׁבּוֹ שְׁנֵי הֵי״ן שֶׁהֵן כִּשְׁנֵי פְּתָחִים כְּמוֹ שֶׁאָמַרְנוּ). And these are the doors that the teaching refers to (וְאֵלּוּ הֵם הַפְּתָחִים שֶׁהִזְכִּיר הַמַּאֲמָר), that when a person prays, he must direct his thought to the Name of the Holy One Blessed Be He and remove his intention from other matters (שֶׁכְּשֶׁהָאָדָם מִתְפַּלֵּל צָרִיךְ שֶׁיְּכַוֵּן בִּשְׁמוֹ שֶׁל הקב״ה וְיָסִיר כַּוָּנָתוֹ מִדְּבָרִים אֲחֵרִים). For if he does not do so (שֶׁאִם אֵינוֹ עוֹשֶׂה כֵּן), a prayer without kavanah is like a body without a soul (Berakhot 34b) ("תְּפִלָּה בְּלֹא כַוָּנָה כְּגוּף בְּלֹא נְשָׁמָה).

The intention is this: just as a body, once the soul has separated from it, does not move from place to place (הַכַּוָּנָה, כִּי כְּמוֹ שֶׁהַגּוּף אַחַר שֶׁהַנְּשָׁמָה נִפְרֶדֶת מִמֶּנּוּ אֵינוֹ מִתְנַעֵעַ מִמָּקוֹם לְמָקוֹם), so too is a person’s prayer: if his intention is on other matters and not upon the Name of the Holy One Blessed Be He (כָּךְ תְּפִלַּת הָאָדָם אִם כַּוָּנָתוֹ בְּדְבָרִים אֲחֵרִים וְלֹא בִּשְׁמוֹ שֶׁל הקב״ה), that prayer does not move to enter through the gates above before the Holy One Blessed Be He (אוֹתָהּ תְּפִלָּה אֵינָהּ מִתְנַעַעַת לְהִכָּנֵס בַּפְּתָחִים שֶׁלְּמַעְלָה לִפְנֵי הקב״ה). And The master of the Gemara was astonished at this and said: “Two doorways - would you even think such a thing?” (וְתָמָה בַּעַל הַגְּמָרָא עַל זֶה וְאָמַר ״שְׁנֵי פְּתָחִים סָלְקָא דַּעְתָּךְ) - the meaning is: since above there is only one gate, why did it say two gates? (הַכַּוָּנָה, כֵּיוָן שֶׁאֵין לְמַעְלָה אֶלָּא פֶּתַח אֶחָד, לָמָּה אָמַר שְׁנֵי פְּתָחִים)

And he answered and said: “The measure of two doorways” (וְהֵשִׁיב וְאָמַר ״שִׁיעוּר שְׁנֵי פְּתָחִים) - meaning: even though there are two Heis, they are all one gate (רוֹצֶה לוֹמַר, אַף עַל פִּי שֶׁהֵן שְׁנֵי הֵי״ן, הַכֹּל פֶּתַח אֶחָד). Only that the Hei appears twice in the Name, corresponding to two effects that come through the gate - whether for good, or its opposite (אֶלָּא שֶׁהֶהֵ״א שְׁנֵי פְּעָמִים בַּשֵּׁם, כְּנֶגֶד שְׁתֵּי פְּעוּלוֹת הַיּוֹצְאוֹת בַּפֶּתַח: אִם לְטוֹב, אִם לְהֲפָכוֹ), and corresponding to the two faces we mentioned (וְכְנֶגֶד שְׁנֵי פָּנִים שֶׁאָמַרְנוּ). And this is the intent of our Sages in saying “the measure of two doorways” (וְזוֹהִי כַּוָּנַת חֲזַ״ל בְּאָמְרָם "שִׁיעוּר שְׁנֵי פְּתָחִים).

And since the measure of harsh judgment is in the final Hei (וּבְהִיוֹת שֶׁמִּדַּת הַדִּין הַקָּשֶׁה הִיא בַּהֵ״א אַחֲרוֹנָה), and it is on the left side (וְהִיא בַּשְּׂמֹאל), and Balaam perceived from the left (וּבִלְעָם הָיָה מַשִּׂיג מִן הַשְּׂמֹאל), for this reason he knew the moment when the Holy One Blessed Be He is wrathful (לְזֹאת הַסִּבָּה הָיָה יוֹדֵעַ הָרֶגַע שֶׁבוֹ כּוֹעֵס הקב״ה), concerning which it is said: “And El is angered every day” (Psalms 7:12) (״וְאֵל זֹעֵם בְּכָל יוֹם). And since El is in the attribute of Avraham (וּכְיוָן שֶׁאֵ״ל הוּא בְּמִדַּת אַבְרָהָם), how is it possible that there should be anger within it? (אֵיךְ אֶפְשָׁר שֶׁיִּהְיֶה בּוֹ זַעַם), Since we said that the first Hei is surrounded by the Yod and the Vav (כֵּיוָן שֶׁאָמַרְנוּ שֶׁהֶהֵ״א הָרִאשׁוֹנָה מֻקֶּפֶת עִם הַיו״ד וְעִם הַוא״ו), and this Hei is that of Avraham (וְזוֹ הֶהֵ״א הִיא שֶׁל אַבְרָהָם) - how then can it say: “And El is angered”? (וְעָלֶיהָ נֶאֱמַר ״וְאֵל זֹעֵם) Rather, since it is a Hei, even though it is surrounded (אֶלָּא שֶׁבְּהִיוֹת שֶׁהִיא הֵ״א, אַף עַל פִּי שֶׁהִיא מֻקֶּפֶת), nevertheless it returns somewhat to its essential nature (עִם כָּל זֶה תַּחֲזוֹר לְטִבְעָה בְּצַד מָה), and this is the moment of wrath (וְזֶהוּ הָרֶגַע שֶׁל זַעַם).

And for this reason, the mercy that come from the side of Avraham are not as pure as those of Ya'akov (וּלְזוֹ הַסִּבָּה אֵין אֵלּוּ הָרַחֲמִים שֶׁל צַד אַבְרָהָם פְּשׁוּטִים כָּאֵלּוּ שֶׁל יַעֲקֹב), for in any case it still has the form of a Hei, which is the left side, as we said (שֶׁעַל כָּל פָּנִים יֵשׁ לָהּ צוּרַת הֵ״א שֶׁהוּא הַשְּׂמֹאל כְּמוֹ שֶׁאָמַרְנוּ), and within them there is this moment of wrath (וְיֵשׁ בָּהֶם זֶה הָרֶגַע שֶׁל זַעַם). And this Avraham took from Terach, who is from the left side (וְזֶה לָקַח אַבְרָהָם מִתֶּרַח שֶׁהוּא מִן הַשְּׂמֹאל), and therefore he begat first Yishmael, and before he was circumcised (וְלָכֵן הוֹלִיד תְּחִלָּה אֶת יִשְׁמָעֵאל וְקוֹדֶם שֶׁנִּמּוֹל), in order to cast upon him the portion of the left that he had from Terach (כְּדֵי לְהַשְׁלִיךְ עָלָיו חֵלֶק הַשְּׂמֹאל שֶׁהָיָה לוֹ מִתֶּרַח). And he begot him before circumcision so that the Hei should not be surrounded (וְהוֹלִידוֹ קוֹדֶם שֶׁנִּמּוֹל כְּדֵי שֶׁלֹּא תִּהְיֶה אוֹתָהּ הֵ״א מֻקֶּפֶת), as it is now surrounded by the Yud, which is the berit, from one side, as we said (כְּמוֹ שֶׁהִיא מֻקֶּפֶת עַתָּה עִם הַיו״ד שֶׁהוּא הַבְּרִית מִצַּד אֶחָד כְּמוֹ שֶׁאָמַרְנוּ), so that all the force of the left would fall upon Yishmael without any enclosure (כְּדֵי שֶׁתָּחוּל כָּל כֹּחַ הַשְּׂמֹאל עַל יִשְׁמָעֵאל מִבְּלִי הֵיקֵף).

And after the Hei was surrounded, he begot Yitzchak (וְאַחַר שֶׁהָיְתָה הֵ״א מֻקֶּפֶת הוֹלִיד אֶת יִצְחָק). And even though he was circumcised, nevertheless, he had not yet fully separated from the left side that he received from his father Terach (וְאַף עַל פִּי שֶׁהָיָה נִמּוֹל, עִם כָּל זֶה עֲדַיִן לֹא נִפְשַׁט לְגַמְרֵי מִצַּד הַשְּׂמֹאל שֶׁקִּבֵּל מֵאָבִיו תֶּרַח), and it was necessary for Yitzchak to be born with that force in order to attain the strength of Gevurah (וְהוּצְרַךְ שֶׁיֵּלֵד יִצְחָק בְּאוֹתוֹ הַכֹּחַ כְּדֵי לְהַשִּׂיג כֹּחַ גְּבוּרָה). Thus, Yitzchak received power from Avraham and from Terach (בְּאֹפֶן שֶׁיִּצְחָק קִבֵּל כֹּחַ מֵאַבְרָהָם וּמִתֶּרַח), and with the force he received from Terach, he begot Esav (וּבַכֹּחַ שֶׁקִּבֵּל מִצַּד תֶּרַח הוֹלִיד אֶת עֵשָׂו), and with the force he received from Avraham, he begot Ya'akov (וּבַכֹּחַ שֶׁקִּבֵּל מֵאַבְרָהָם הוֹלִיד אֶת יַעֲקֹב). Thus, in Ya'akov there was no mixture, and therefore to him were given pure mercies (בְּאֹפֶן שֶׁבְּיַעֲקֹב לֹא הָיְתָה תַּעֲרוֹבֶת, וְלָכֵן נִתְּנוּ לוֹ רַחֲמִים פְּשׁוּטִים). And from this side, Israel attain prophecy through Gavriel, who is called “ish (Man)” (וּמִזֶּה הַצַּד מַשִּׂיגִים יִשְׂרָאֵל הַנְּבוּאָה עַל יְדֵי גַבְרִיאֵל הַנִּקְרָא ״אִישׁ), like Ya'akov, as we have said above (כְּיַעֲקֹב, כְּמוֹ שֶׁאָמַרְנוּ לְמַעְלָה). But Balaam did not attain from this side, only from the left (אֲבָל בִּלְעָם לֹא הָיָה מַשִּׂיג מִזֶּה הַצַּד אֶלָּא מִן הַשְּׂמֹאל), and therefore he was deranged and confused in his prophecy (וְלָכָךְ הָיָה מְטֹרָף וּמְבֻלְבָּל בְּנְבוּאָתוֹ), like one who does not fully understand things (כְּמִי שֶׁאֵינוֹ מֵבִין בְּשְׁלֵמוּת הַדְּבָרִים).

Just as you will understand from the verse (כְּמוֹ שֶׁתָּבִין בַּפָּסוּק) (Numbers 23:10) “Who has counted the dust of Ya'akov, or numbered the fourth part of Yisrael” (מִי מָנָה עֲפַר יַעֲקֹב וּמִסְפָּר אֶת רֹבַע יִשְׂרָאֵל), that the meaning is (שֶׁהַכַּוָּנָה) that he saw in his prophecy those who would die in the plague (שֶׁרָאָה בְּנְבוּאָתוֹ אוֹתָם שֶׁיָּמוּתוּ בַּמַּגֵּפָה), and he did not attain the total count (וְלֹא הִשִּׂיג מֵהַחֶשְׁבּוֹן) but only the four (אֶלָּא הָאַרְבָּעָה), for those who died were twenty-four (שֶׁהַמֵּתִים הָיוּ אַרְבָּעָה וְעֶשְׂרִים), and he did not attain the whole in completeness (וְלֹא הִשִּׂיג הַכֹּל בְּשְׁלֵמוּת) but only the four alone (אֶלָּא הָאַרְבָּעָה בִּלְבַד), and for this he said the expression “the fourth” (וְלָזֶה אָמַר לְשׁוֹן רֹבַע). And when he saw that these died as wicked ones (וּבִרְאוֹתוֹ שֶׁאֵלּוּ הָיוּ מֵתִים כְּרְשָׁעִים), who sinned against the Holy One Blessed Be He (שֶׁחָטְאוּ לַהקב״ה), and defiled the holy covenant (וְטִמְּאוּ בְּרִית קֹדֶשׁ), he said that he did not want to die like their death (אָמַר שֶׁהוּא לֹא הָיָה רוֹצֶה לָמוּת כְּמִיתָתָם שֶׁל אֵלּוּ), and for this he said: “May my soul die the death of the upright” (וְלָזֶה אָמַר "תָּמוֹת נַפְשִׁי מוֹת יְשָׁרִים).