88. When that grapevine, WHICH IS MALCHUT, is reached, it sends out three tendrils, which are the forms of the three patriarchs, WHICH ARE THE THREE COLUMNS, by which it is sanctified, since there is no sanctification except through wine, and there is no blessing except by wine, where there is joy, MEANING WINE THAT MAKES MERRY, AS EXPLAINED ABOVE. "And it was as though it budded" (Beresheet 40:10), MEANING like an adorned bride that approaches with love and gladness of wine, THAT IS THE ILLUMINATION OF CHOCHMAH that is blended with water, WHICH ARE CHASSADIM. "And its blossoms shot forth" (Ibid.), meaning that her love reaches to her beloved, ZEIR ANPIN, and she begins to play music and enter with love. Then "IT BROUGHT FORTH RIPE GRAPES" (IBID.), AS these young grapes have become full and ripened and are full of that fine old wine, the wine which Jacob has blended with water.

107. What is the highest praise that is not passed on to the angels exclusively, except in conjunction with Yisrael? It is 'holy.' Blessings were given to them alone, as they were given to Yisrael. However, 'holy' was not handed to them alone, but only accomplished together with Yisrael, since they do not sanctify the holiness, except together with Yisrael. You might ask why it is written: "And one cried to another, and said..." (Yeshayah 6:3). HE REPLIES: When did this happen? That is at the same time that Yisrael do the sanctification below. Until Yisrael do not sanctify below, they cannot say sanctification either.

108. The sanctification arises from the three realms, WHICH ARE THE SECRET OF THE THREE COLUMNS, and not from two realms, AND NOT FROM TWO COLUMNS. That is the meaning of: "And one cried." Here we have one, WHICH IS THE RIGHT COLUMN; in "to another" we have two, WHICH IS THE LEFT COLUMN. "And said:" Here we have a third, WHICH IS THE CENTRAL COLUMN. The three realms correspond to the three sanctities and this is due to the praise of Yisrael, because they exclusively take that sanctity that is below, WHICH IS THE CENTRAL COLUMN, AS IS MENTIONED NEARBY.

109. Rabbi Elazar said, It is definitely so and these matters I have already explained. I further explained that the three sanctities were given to Yisrael below, as is apparent from these verses: "You shall therefore sanctify yourselves, and you shall be holy; for I am holy" (Vayikra 20:7). "You shall therefore sanctify yourselves" is one, "and you shall be holy" is two and "for I am holy" is the third. Here the sanctification was granted to us. THE CHILD said to him, That is lovely, but you did not remind yourself of the lance until I took it off your back and handed it to you. From here on, remember that the lance is in your hand. Return to where you left off, MEANING TO THE INTERPRETATION, WHICH HE BEGAN.

193. King David has placed himself in four ways. He placed himself with the poor, he placed himself with the devout, he placed himself with the servants and he placed himself with those who are willing to sacrifice themselves and their souls for the sanctification of the name of Hashem. He placed himself with the poor, as it is written: "For I am poor and needy" (Tehilim 86:1). He placed himself with the devout, as it is written: "Preserve my soul; for I am pious" (Ibid. 2), since a person must not place himself as a wicked one. If you contemplate that in that case he will never confess and repent his sins, SINCE BY DOING SO, HE WILL SET HIMSELF UP AS AN EVIL ONE. It is not so. Rather if he confesses about his sins, then he is devout, since he approaches to do repentance and removes himself from the Evil Side, where he was in its filth until now. Now, he adhered to the uppermost right, WHICH IS CHESED, that is extended to receive him. AND BECAUSE HE ADHERED TO CHESED, HE IS CONSIDERED DEVOUT (HEB. CHASID).

196. FROM WHERE DO WE TAKE IT THAT he placed himself with the servants? It is written: "Behold, as the eyes of the servants look to the hand of their masters" (Tehilim 123:2) and: "O You, my Elohim, save Your servant" (Ibid. 86:2). FROM WHERE DO WE TAKE IT THAT he placed himself with those who deliver themselves to death for the sanctification of Hashem's name? That refers to what is written: "Rejoice the soul of Your servant: for to You, Hashem, do I lift up my soul" (Ibid. 4). King David made himself before his Master into all these four, WHICH ARE THE DESTITUTE, THE PIOUS, THE SERVANTS AND THOSE WHO ARE WILLING TO DIE FOR THE SANCTIFICATION OF HIS NAME.

197. Rabbi Elazar said, I have raised my hands in prayer before the Holy King, since we were taught that a person is not permitted to raise his hands upward, except at prayer, at blessings and at supplications to his master. It is written: "I have raised my hand to Hashem, the most high El" (Beresheet 14:23), which was translated into Aramaic as "I have raised my hands in prayer," since the fingers of the hand contain higher things. Now I practice that, RAISING MY HANDS AT PRAYER, and I say that whoever conforms to these four MENTIONED ABOVE, THE DESTITUTE, THE PIOUS, THE SERVANTS AND THOSE WHO SUFFER FOR HIS NAME'S SANCTIFICATION, before his Master and accomplishes himself with a willing heart in this appropriate preparation here with this manner, his prayers will not return unanswered.

199. Then, HE NEEDS to place oneself among those who have risked their lives for the sake of sanctifying the Holy Name. That is accomplished at the unification of the Sh'ma Yisrael, for whoever concentrated on it at this verse, it is considered as if he risked his life for the sanctification of Hashem's name.