Four ways: The poor, the devout, servants, those who sanctify Hashem

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).

194. Do not say that the Holy One, blessed be He, will not accept him until he specifies all his sins since the day he came to this world, or even those that have been hidden from him and that he can't even remember. IT IS NOT SO. Rather, he is only required to enumerate those SINS that he remembers and if he directs his desire TO BE REGRETFUL ABOUT THEM, DURING HIS CONFESSION, all the other SINS followed them. IT IS IN THE SAME WAY that we were taught that it is not necessary to check out, WHEN GETTING RID OF LEAVENED BREAD, either the household crevices above nor the house crevices down below. As soon as he checked out in accordance with his eyesight as much as he could see, all the rest follows and is voided with it.

195. We were similarly taught concerning plagues that there are 24 principal organs that do not cause uncleanness due to light cicatrization, where the priest does not bother himself TO OBSERVE THEM. This is what is meant by: "As far as the priest can see" (Vayikra 13:12). That is the area where the priest can see the plague AT ONCE in one glance, and does not need to bend himself and raise his eyes up or down or either way. Here too, he has no need to enumerate his sins from the day he was born, because it is LIKE the lower crevices of the house THAT REQUIRE NO EXAMINATION. Neither does he need to enumerate those sins that he has already forgotten, and can't remember, that are LIKE the upper house crevices above, only "as far as the priest can see," WHAT HE COULD OBSERVE WITH ONE GLANCE. All the rest followed them. In this way, David placed himself among the pious. HE CONFESSED HIS SINS AND ADHERED TO THE RIGHT, AS DEFINED.

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.

198. At first, HE SHOULD PLACE HIMSELF as a servant that is to offer praises to his Master and sing for Him. That refers to the praises before the prayer service. Following this, HE SHOULD CONSIDER HIMSELF a servant after he finished saying his standing prayer. He is the servant who offers prayer to his Master. Following this, HE SHOULD CONSIDER HIMSELF a servant after he completed his entire prayer, and went his way. That is why David considered himself a servant three times in this prayer, as it is written: "O You, my Elohim, save Your servant" and "Rejoice the soul of Your servant." It is also written: "Give Your strength to Your servant" (Tehilim 86:16). We have here three occasions where one should consider oneself a servant. THAT IS BEFORE THE PRAYER, AFTER THE AMIDAH PRAYER AND AFTER THE WHOLE PRAYER SERVICE AS MENTIONED.

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.

200. Then he must place himself in the place of the poor, since during the time when he enters and knocks at the doors of the most high up, when he finished saying 'true and certain,' and he has joined 'who has redeemed' to the Amidah prayer, he shall reach the Amidah prayer broken at heart, poor and destitute. And he shall place his will to be included among the poverty-stricken with a broken heart and humility of soul.

201. Following this, HE NEEDS to place himself among the devout before 'who hears prayer' to elucidate his sins, because this is what an individual should do when reciting 'who hears prayer' in order to adhere to the right, THAT IS CHESED, which is extended to receive the penitent. And then he is considered pious (Heb. chasid). Here we have the four, as is appropriate.

202. HE INQUIRES: Whoever combines all those MENTIONED ABOVE? HE RESPONDS: The one who should include them is the servant that combines all the rest, THOSE SANCTIFYING THE HOLY NAME, THE POOR, AND THE DEVOUT. "Servant" is found three times at three places and all are one. About them, it is written: 'Behold, as the eyes of the servants look to the hand of their masters.' Between each 'servant' ARE all the others, from the first servant, THAT IS BEFORE THE PRAYER SERVICE, to the last servant, AFTER THE AMIDAH PRAYER; he needs to deliver his soul for the sake of sanctifying Hashem's name. He also needs to feel himself as the poor and destitute at the Amidah prayer and place himself among the pious at 'who hears prayer.' The third servant follows after he completed and offered the entire prayer, MEANING AFTER THE COMPLETION OF THE WHOLE PRAYER.

203. We were taught at that moment when a man has pronounced in successive order all these four arrangements with a willing heart, it pleases the Holy One, blessed be He. And He spreads His right hand over him at that third 'servant,' WHICH IS AFTER THE ENTIRE PRAYER SERVICE, and calls upon him, and says to him, "You are My servant," as it is written: "And said to me, 'You are My servant Yisrael, in whom I will be glorified'" (Yeshayah 49:3). It is certain that the prayer of this man will never be returned empty. Rabbi Aba approached and kissed him.

204. Rabbi Elazar said, Come and see: The two 'servant' out of those three combine within them all THE OTHER, THOSE SANCTIFYING THE NAME, THE POOR ABD THE PIOUS, because the third 'SERVANT' is there to stamp him with the celestial seal, to place on him the right hand of the King because he is acclaimed by Him. However, these two 'SERVANT,' the first THAT IS PRIOR TO THE PRAYERS SERVICE and the second THAT IS AFTER THE AMIDAH PRAYER, are inclusive of all. King David glorified himself with them, as it is written: "Hashem, truly I am Your servant; I am the servant..." (Tehilim 116:16), since these are inclusive of all the rest. The third 'SERVANT' FOLLOWING THE ENTIRE PRAYER SERVICE is there to redeem me, as it is written: "Help Your servant, You are my Elohim" (Tehilim 86:2). Whoever offers, let him know that the Holy One, blessed be He, is glorified through him and declares about him: "You are My servant, Yisrael, in whom I will be glorified." Rabbi Aba approached and kissed him.

205. Rabbi Aba said, About this, it is written: "More to be desired are they than gold, even much fine gold..." (Tehilim 19:11). How sweet are the ancient teachings that the earlier generations have arranged. When we taste them, we are unable to eat them, MEANING WE DON'T UNDERSTAND THEM. It is definitely so. The scripture indicates three servants here. They are one in one place, the second is as you mentioned and the third is for the Holy One, blessed be He, to be adorned with, as it is written: "For to Me the children of Yisrael are servants; they are My servants" (Vayikra 25:55). THERE ARE TWO SERVANTS BEFORE THE PRAYER, AND AFTER THE AMIDAH PRAYER, IT IS WRITTEN: "They shall not be sold as bondsmen" (Ibid. 42), WHICH IS THE THIRD. The Holy One, blessed be He, needs to be adorned with this third SERVANT; therefore, they must not be sold for slavery, since he belongs to the Holy One, blessed be He.

206. Rabbi Elazar opened the discussion saying, "Who is there among you that fears Hashem, THAT OBEYS THE VOICE OF HIS SERVANT, THAT WALKS IN DARKNESS AND HAS NO LIGHT? LET HIM TRUST IN THE NAME OF HASHEM AND RELY UPON HIS ELOHIM" (Yeshayah 50:10). HE ASKS: What is the meaning of: "that obeys the voice of His servant?" This verse has been explained by the friends as applicable to prayer. It is as follows, MEANING whoever is accustomed to come to the synagogue to pray, if one day he doesn't come, the Holy One, blessed be He, inquires about him and says, "Who is there among you that fears Hashem, that obeys the voice of His servant, that walks in darkness, and has no light?" HOWEVER, what is the meaning of: "that obeys the voice of His servant" - the voice of whom? If you say that of "His servant" REFERS TO a prophet or some other person, what is then the relation between the prophet or any other person and the prayer? Is it because, since he performed his prayer, He obeys the voice of a prophet or another person in the world?

207. HE RESPONDS: It is only that he who says his prayer regularly obeys that voice with which the Holy One, blessed be He, calls to him. And he takes praise in it, saying that he definitely is His servant. That is the meaning of: "That obeys (also: 'listens to') the voice." Which voice? That voice that is considered "His servant." That is the highest praise that a voice was proclaiming about him, which is His servant. Furthermore, a voice is heard in all these heavens, which is the servant in the service (of) the Holy King. This is the meaning of: "That obeys the voice of His servant."

208. "That walks in darkness, and has no light." HE ASKS: Because he did not come to pray, he "walks in darkness." HE RESPONDS: It was however explained only that before Yisrael gather into the synagogues to pray, the Other Side stands around and closes all the upper lights, so that they should not expand and be distributed over the world. Three times a day, this Other Side, which is male and female, goes and wanders around the world. That time was appropriated for prayers, because then no accusations prevail.

209. Then is the opportune period for prayer, because they, THE OTHER SIDE, go to loiter in the dark mountains and Mount Nishpe. At that moment, the windows of the upper lights are opened and leave to dwell upon the houses of worship on the heads of those who say prayers. And the lights are dispersed over their heads. The Holy One, blessed be He, inquires about the one who isn't there and declares, It is a pity about so-and-so who used to come here. Now, he "walks in darkness," is removed from the lights and has gone to wander in the mountains in the world, BECAUSE HE FINDS HIMSELF UNDER THE DOMINION OF THE OTHER SIDE THAT IS IN THE DARK MOUNTAINS. He left that brightness, which is the lamp that gives light IN THE HOUSE OF WORSHIP, and he has no part in it. This is what is written: "And has no light," as it was spread and laid upon the others that are there, IN THE SYNAGOGUE. How much benefit was lost to him. If he were there, "let him trust in the name of Hashem," meaning he would be included in the first servant THAT IS BEFORE THE PRAYER SERVICE "and rely upon his Elohim" in the secret meaning of the second servant, THAT IS, AFTER THE PRAYERS IN THE AMIDAH PRAYER.

210. Rabbi Shimon said, My son Elazar, it is certain that the spirit of prophecy rests on you. Rabbi Aba said TO RABBI ELAZAR, A lion, the son of a lion, who would rise before them when they roar to kill for their prey? All lions are powerful, and RABBI SHIMON AND HIS SON more than all of them. It is difficult to take the prey out of the mouths of all the lions in the world, but it is easy to take out the prey, MEANING, THE TORAH INSIGHTS, from the lips of these lions; they send the prey and provide for everyone.

211. "That walks in darkness (lit. 'darknesses')" HE ASKS: It should have said, 'That walk (plural).' Rabbi Elazar said, That is because they, THE OTHER SIDE, dwell together, MALE AND FEMALE, and immediately separate. THAT IS WHAT IS WRITTEN: "walks," meaning together AND THEY ARE ONE. "DARKNESSES" refers to when they are separated already. They begin together and immediately separate, similar to this verse: "A storm wind came out" (Yechezkel 1:4). That is a combined action of male and female, OF THE OTHER SIDE THAT ARE CALLED 'STORM' AND 'WIND.' FOLLOWING THAT, IT SAYS "CAME OUT" IN SINGULAR FEMININE FORM, because THE FEMALE leaves THE MALE, since they immediately go apart.