105. "And watered the sheep" (Ibid.), MEANING they pour out blessings from this well to the higher and lower levels. Afterwards, they "put the stone back upon the well's mouth" (Ibid.), MEANING the Judgment returns to its position. It is because it is needed in order to bring fragrance and correction to the world. Now, the Holy One, blessed be He, has poured upon you blessings from the springs of the fountain stream and from you are blessed all the members of your generation. How fortunate is your share in this world and in the World to Come. About you, it is written, "And all your children shall be taught of Hashem; and great shall be the peace of your children" (Yeshayah 54:13).

108. We have learned that all these attributes OF MALCHUT rise and become crowned and rest in a head OF ZEIR ANPIN. There is crowned the head of the King, He that is called by the highest level of Piety, NAMELY ZEIR ANPIN, WHOSE CHESED CONVERTS TO CHOCHMAH. The pious ones THAT CLING TO ZEIR ANPIN inherit all that glory of above, WHICH IS MALCHUT WITH HER THIRTEEN ATTRIBUTES, as it is written, "Let the pious be joyful in glory," NAMELY in this world, DENOTING MALCHUT. "Let them sing aloud upon their beds," MEANING in the World to Come, DENOTING BINAH. "The high praises of El are in their mouths" (Tehilim 149:6), MEANING they know to bind the bond of Faith properly, AS MALCHUT IS CALLED EL. Then "and a two-edged sword in their hand" (Ibid.). What is "a two-edged sword?" This is Hashem's sword, DENOTING MALCHUT FROM THE ASPECT OF JUDGMENT, REFERRED TO AS SWORD. "Two-edged sword" implies that it flames with two Judgments, NAMELY JUDGMENTS OF LEFT AND JUDGMENTS OF THE CURTAIN. For what purpose is all this? It is "to execute vengeance upon the nations..." (Ibid.)

109. Behold, here is Rabbi Pinchas ben Yair, who is Sfirah of Chesed, a supernal head OF ZEIR ANPIN, MEANING THAT HIS CHESED HAS BECOME CHOCHMAH, WHICH IS HEAD. For this reason, he inherits the glory of most High and binds the highest knot, the knot of holiness, the knot of Faith, MEANING THE UNITY OF ZEIR ANPIN WITH MALCHUT. How fortunate is his share in this world and in the World to Come. About this table is said, "This is the table that is before Hashem" (Yechezkel 41:22). Rabbi Pinchas rose and kissed him and blessed him. He kissed Rabbi Elazar and all the friends and blessed them. He then took the cup and said a blessing.

115. We have learned that Yisrael has a more fortunate share than the idolatrous nations, as the Holy One, blessed be He, desired to purify them and have mercy for them as they are His portion and inheritance. It is written, "For Hashem's portion is His people..." (Devarim 32:9) and "He made him ride on the high places of the earth" (Ibid. 13). "On the high places" exactly, as they join up higher and higher WITH ZEIR ANPIN. Therefore, the love of the Holy One, blessed be He, is clinging to them, as it is written, "'I have loved you,' says Hashem" (Malachi 1:2) and, "But because Hashem loved you" (Devarim 7:8). From this excessive love, He gave them one day during the year to purify them and clear them from their sins, as it is written, "for on that day..." (Vayikra 16:30). This was in order that they may be meritorious in this world and in the World to Come, and that no sin may be found in them. Consequently on this day, Yisrael are crowned and rule over the prosecutors and all spirits.

144. He opened the discussion saying, "Cold water to a thirsty soul" is referring to Torah. Of all those who merit to toil in Torah and satiate their souls from it, it is written, "good news from a far country." The Holy One, blessed be He, announces about many favors for him in this world and in the World to Come. This is the meaning of "good news." Whence do they come TO BE GOOD? "From a far country," MEANING from the place in which the Holy One, blessed be He, was far off from him at the beginning, MEANING where He was in enmity with him at first, as it is written, "And the earth shall rise up against him" (Iyov 20:27). From this place, they welcome him with peace. This is the meaning of, "A far country." It is also written, "Hashem appeared to me from afar, saying, I have loved you with an everlasting love: therefore I have remained true to you" (Yirmeyah 31:2). THE END OF THE ARTICLE IS MISSING.

208. We have learned that "as the hart (Heb. ayal) pants after the water brooks" refers to the Congregation of Yisrael, NAMELY MALCHUT, as the verse says, "O my strength (Heb. eyal), haste You to help me" (Tehilim 22:20). "MY STRENGTH" REFERS TO MALCHUT. "Pants after the water brooks," MEANING to be watered by the water of the spring, REFERRING TO BINAH, through the aid of the Righteous, NAMELY YESOD. "Pants (Heb. ta'arog)" as the verse says, "To the beds (Heb. arugot) of spices" (Shir Hashirim 6:2). "So my soul pants for You, Elohim," MEANING to be watered from You in this world and the World to Come.

228. "Yet no man remembered that poor man" (Kohelet 9:15) MEANING THAT no one remembered to perform the commandment of the Torah and to toil in the Torah as that poor man that joined to everything in order to merit it. "Then said I, wisdom is better than strength" (Kohelet 9:16), MEANING permission to enter that world is given only to truly righteous men, to those who toil in Torah day and night, as well as crown themselves with the commandments of the Torah in this world to arrive with them in the World to Come.

255. Rabbi Yitzchak said: How fortunate are the pious in this world and the World to Come, as they are all holy. Their bodies are holy and their Nefesh is holy. Their Ruach is holy and their Neshamah is the Holy of Holies. There are three levels - NEFESH, RUACH AND NESHAMAH - just like above, reflecting MALCHUT, TIFERET AND BINAH OF ABOVE. As Rabbi Yehuda has taught, it is written, "Let the earth bring forth living creatures (Heb. 'nefesh')" (Beresheet 1:24), which refers to the soul of Adam. Come and see: These three levels - Nefesh, Ruach and Neshamah - join together, and the superior one is Neshamah.

294. Rabbi Yitzchak said: Because of this, whoever brings into the land any of the evil beings or other domains defiles the land. Woe is to him, woe to his soul, as the Holy Land will not receive him after that. Of him, it is written, "The sinners will be consumed out of the earth" (Tehilim 104:35) in this world and the World to Come. Then, "the wicked will be no more" (Ibid.) during the resurrection of the dead. Then "Bless you Hashem, my soul, Haleluyah" (Ibid.).

348. "Nor does a fool understand this (Heb. zot)," MEANING they do not look into nor know the practices of "zot," MEANING MALCHUT REFERRED TO AS ZOT, in the world. Even though THE HOLY ONE, BLESSED BE HE, judges the world with His Judgments and PEOPLE see the Judgments of Zot, they come upon the righteous people and do not affect the guilty evildoers who transgress the words of Torah, as it is written, "When the wicked spring like grass..." (Ibid. 8). They inherit this world in all aspects and harsh penalties do not affect them, YET PEOPLE DO NOT KNOW WHY. Unless King David revealed this at the end of the verse, they would not know, as it is said, "That they shall be destroyed forever" (Ibid). HE PAYS THEM REWARD FOR THEIR GOOD DEEDS IN THIS WORLD in order to obliterate them from the World to Come. They will be THERE dust under the feet of the righteous, as it is written, "And you shall tread down the wicked; for they shall be ashes under the soles of your feet" (Malachi 3:21).

350. We have learned that all these eyes of Hashem, THE ANGELS OF PROVIDENCE, go and roam throughout the world to learn of the actions of men. They raise their eyes and all look at the face of that person, see him, and open their mouths: Woe, woe, woe to him in this world and woe to him in the World to Come. Remove yourselves from around him, as his face testifies that the spirit of defilement rests upon him. THIS IS THE ESSENCE OF THE VERSE, "BEARS WITNESS TO MY FACE," AS THE LEANNESS TESTIFIES TO HIS FACE. All these days, that mark testifies on his face. If he begets a son, he draws upon him the spirit of defilement. Such are the evildoers of the world, insolent people, whose Master allows them to stay in this world in order to vanquish them in the World to Come.

351. We have learned that the righteous who toils in Torah day and night, the Holy One, blessed be He, draws upon him a thread of grace, which is marked on his face. From that mark, both those on high and those below have fear. Likewise, whoever violates the words of Torah, a spirit of defilement is drawn upon him, which is marked on his face and causes those high and low to flee from before him. They all proclaim: Leave the vicinity of he, who violated the Torah and the commandments of his Master. Woe to him and to his soul, and this person draws the spirit of defilement that is with him and transmits it to his son. In such a man the Holy One, blessed be He has no part, and He spares him in order to destroy him in the World to Come.

352. Rabbi Aba said to him: You have spoken well. Where did you acquire this? He replied: I studied this. I also learned that this evil inheritance OF THE SPIRIT OF DEFILEMENT is acquired by all his children if they do not turn to penance, as nothing can stand in the way before repentance. So have I learned. This cure, NAMELY REPENTANCE, was given me once upon a time, when my face was marked. One day, I was walking and met one meritorious person, and through him was the mark removed from my face. He asked me my name. I replied Elazar. He announced me to be a different Elazar. RABBI ABA said to him: Blessed is the Merciful One that I have met you and deserved to see you accomplishing this. Blessed is your share in this world and the World to Come. It was I who met you.

391. Happy are the righteous in both this world and the World to Come, as the Holy One, blessed be He, desires to honor them and reveals to them esoteric matters concerning His Holy Name that He did not even reveal to holy supernal ANGELS. Therefore, Moses was able to be adorned even among the holy ANGELS, and they were unable to approach him as if he were a burning fire and flaming hot coals. THE REASON WAS THAT HE MENTIONED THE HOLY NAMES THAT THE ANGELS DID NOT KNOW. Were it not for that, what did Moses have THAT HE WOULD BE ABLE to stand among them? Blessed was Moses' lot that when the Holy One, blessed be He, began to speak with him, he wanted to know His Holy Name, both the concealed and revealed, each one properly. Then he united and knew more than all mankind.

396. We have learned that Rabbi Yosi said: It is written, "I am Hashem" (Vayikra 18:30), MEANING I am Hashem, who will give good reward for the righteous in the World to Come. I am Hashem who will take revenge upon the wicked in the World to Come, MEANING upon those about whom it is written, "That have rebelled against Me" (Yeshayah 66:24). HE QUESTIONS: It is written, "I am Hashem," WHICH POINTS TO THE QUALITY OF MERCY and it is written, "I kill, and I make alive" (Devarim 32:39), WHICH POINTS TO THE QUALITY OF JUDGMENT. HE ANSWERS: Even though I have the quality of Mercy, the evildoers convert Me to the quality of Judgment. We have learned that Yud Hei Vav Hei Elohim is a full name. YUD HEI VAV HEI STANDS FOR MERCY AND ELOHIM FOR JUDGMENT, MEANING if they merit it, then it is Yud Hei Vav Hei. If they do not merit, it is Elohim. Rabbi Shimon said, The evildoers cause a defect above. What is the defect? It is, as we established, a real defect as explained EARLIER.

413. Fortunate is the portion of the righteous in this world and the World to Come. Regarding them, it is written, "But let all those that put their trust in You rejoice: let them ever shout for joy, because You do defend them: and let those who love Your name be joyful in You" (Tehilim 5:12). It is also written, "Surely the righteous shall give thanks to Your name: the upright shall dwell in Your presence" (Tehilim 140:14) and "They that know Your name will put their trust in You: for You, Hashem, have not forsaken those who seek You" (Tehilim 9:11).