The child (Yenuka)

29. Rabbi Yitzchak and Rabbi Yehuda were walking along the road. They reached the place of the village Sachnin, where Rav Hamnuna Saba (the elder) lived, and they were guests of his wife who had a small boy. Every day he went to school, and when he came home from school that day, he saw these sages. His mother told him to approach these lofty people and receive blessings from them. He approached them. As he was approaching, he retreated and said to his mother, I do not wish to approach them, since they did not read Kriat Sh'ma this day and they taught me that whoever does not recite the Sh'ma at its appropriate time is banned all that day.

30. They heard and marveled. They raised their hands and blessed him. They said, It is certainly true THAT WE DIDN'T READ THE KRIAT SH'MA, because today we were busy with a groom and a bride that did not have their minimum needs, and were thus being delayed in their marriage. There was no one to take up their cause and we did our best for them. THEREFORE, we could not read the Kriat Sh'ma at its appropriate time. And whoever performs a precept is exempt from a precept. They said to him, son how did you know? He said to them, By the fragrance of your garments I knew, when I approached you. They marvelled, sat down, washed their hands and ate bread.

31. Rabbi Yehuda's hands were dirty. He washed his hands but said the grace before he washed his hands. THE CHILD told them, If you are the disciples of Rav Shmaya the pious, you would not have blessed when your hands were still filthy. Whoever says the benediction with unclean hands deserves death.

32. The child opened the discussion with the verse: "When they go into the Tent of Meeting, they shall wash with water, that they die not" (Shemot 30:20). We learn from this verse that whoever is not careful of this, and appears before the King with soiled hands, deserves to die. What is the reason? It is because a person's hands dwell at the top of the world. There is one finger on the hand of a person and that is the finger that Moses raised, MEANING THE MIDDLE FINGER THAT CORRESPONDS TO MOSES, WHO IS THE CENTRAL COLUMN, AS WILL BE EXPLAINED.

33. It is written: "And you shall make bars of acacia wood; five for the boards of the one side of the tabernacle, and five bars for the boards of the other side of the tabernacle... And the middle bar in the midst of the boards shall reach from end to end" (Shemot 26:26-28). If you say that middle bar is another one and is not included in the five BARS, it is not so. Rather, that middle bar is one of the five BARS. Two BARS are from that side, two are from that side and one is in the middle. That was the middle bar, the pillar of Jacob, the secret of Moses, MEANING TIFERET, BECAUSE THE TWO BARS IN FRONT OF IT ARE CHESED AND GVURAH AND THE TWO BARS BEHIND IT ARE NETZACH AND HOD. Corresponding to this, there are five fingers on a person's hand and the middle bar, MEANING THE MIDDLE FINGER, is in the middle, larger and longer than the rest. All other FINGERS are supported by it, SINCE TIFERET IS INCLUSIVE OF ALL THE SIX ENDS.

34. These five bars are referred to as five hundred years - MEANING CHESED, GVURAH, TIFERET, NETZACH AND HOD OF ZEIR ANPIN, WHICH IS THE SECRET OF FIVE HUNDRED YEARS, since the Tree of Life THAT IS ZEIR ANPIN goes in them [meaning included in them]. The Holy Covenant is aroused by the five fingers of the hand, SINCE YESOD COMPRISES WITHIN IT CHESED, GVURAH, TIFERET, NETZACH AND HOD, and that is a concealed matter about which I spoke. Therefore, all the blessings of the priest are dependent on the fingers. And the spreading of hands of Moses, MEANING WHERE IT SAYS: "AND SPREAD OUT HIS HANDS TO HASHEM..." (SHEMOT 9:33) was because of this.

35. If all this is inherent IN THE FINGERS, it is redundant to say that they must be clean when blessing the Holy One, blessed be He. Through them and their counterparts, MEANING THE UPPER CHESED, GVURAH, TIFERET, NETZACH AND HOD, THAT ARE INDICATED THROUGH THEM, the Holy Name is blessed. Therefore, you who are so wise, why did you not pay attention to this? And you did not pay service to Rabbi Shmaya the pious, who declared any filth or stain rises to the Other Side, since the Other Side is sustained from that filth and dirt. Consequently, final water washings are obligatory and required.

36. They marveled, and could not speak. Rabbi Yehuda said, My son, what is your father's name? The boy was quiet for a moment. He rose AND WENT to his mother and kissed her. He said to her, Mother, these sages asked me about my father. Should I tell them? His mother said to him, My son, have you examined them, IF THEY ARE WORTHY? He said, Here, I checked them and did not find them to be proper. His mother whispered into his ears and he returned to them. He said to them, You have asked me about my father but he has already departed from the world. Every day that devout holy pious men walk the roads, he travels after them on a she-mule. If you are holy and elevated, why did you not notice him walking along and traveling after you on a she-mule?

37. At first, I saw THAT YOU DID NOT READ THE SH'MA and now I see THAT YOU ARE NOT HOLY AND ELEVATED; since my father did not see A HOLY MAN RIDING ON an donkey, without bringing after him an donkey, to carry the burden of Torah. Since you were not meritorious enough that my father should follow after you on an donkey, I will not tell you who my father is. Rabbi Yehuda said to Rabbi Yitzchak, It seems to us that this boy is not human. They ate. The boy was speaking words of Torah and giving new insights in the Torah. They said, Let us bless. He said to them, You spoke well, since the Holy Name is not blessed through this blessing only by summons.

38. He opened the discussion with the verse: "I will bless Hashem at all times..." (Tehilim 34:2). HE INQUIRES: Why did David see fit to say, "I will bless Hashem?" HE REPLIES: It is because David realized that a summoning is required and he therefore said, "I will bless," since when a person sits at his table, the Shechinah dwells there and the Other Side stands there. When a person summons to bless the Holy One, blessed be He, the Shechinah is restored to the supernal levels, TO ZEIR ANPIN, to receive blessings, and the Other Side is subdued. If a person does not summon others to bless the Holy One, blessed be He, the Other Side listens and is happy, because it will have a part in that blessing.

39. You might ask why there is no requirement for summoning others in the rest of the blessings. HE REPLIES: It is because these words of blessings, about which the grace is to be given, are in themselves the summons. Come and see that it is so, because when one says a blessing over a fruit, that fruit is the summons for grace. The Other Side has no part in it. However, prior to that, when that fruit is in the domain of the Other Side, no grace is to be recited over it, as it is written: "IT BE AS UNCIRCUMCISED UNTO YOU. They shall not be eaten" (Vayikra 19:23), BECAUSE IT IS IN THE DOMAIN OF THE OTHER SIDE. On that fruit, no grace is given, so that the Other Side should not get blessed. As soon as it is out of its domain, of THE OTHER SIDE AFTER THE REQUIRED FORBIDDEN YEARS OF ORLA, he may eat and give grace for it. The fruit becomes the summons for grace, and similarly, all things in the world over which a blessing is said are an invitation for blessings. They have no part for the Other Side.

40. You might say that the blessing after the meal is also similar to it, since the cup of blessing is considered the summons. Why do they say, Let us bless, FOR THE PURPOSE OF INVITATION? HE RESPONDS: It is only because at the beginning, when he drank, he said, 'Who creates the fruit of the vine' so, THE WINE ALREADY SERVED ITS PURPOSE FOR an invitation and now at the blessing after the meal we require something else for a different summons, since the cup is for the Holy One, blessed be He, and not for the meal. Therefore, the summoning must be by mouth.

41. You might say that 'Let us bless Him of whose bounty we have eaten' is the invitation, and 'blessed is He of whose bounty we have eaten' is the blessing. AND IF SO, WHY IS IT NECESSARY TO SAY BEFORE THESE: LET US BLESS? HE RESPONDS: That is certainly so; however, let us bless HIM OF WHOSE BOUNTY WE HAVE EATEN, is another invitation. It is an invitation for He who creates the fruit of the vine. At first, WHEN HE SAID, LET US BLESS, it is a general invitation for the cup of blessing, WHICH IS THE SECRET OF MALCHUT. As soon as this cup is received, there is another additional invitation in the phrase: Let us bless. That is for the supernal world, WHICH IS ZEIR ANPIN, whence all the sustenance and blessings emanate. Thus, it is done in a concealed manner, AS THE NAME IS NOT MENTIONED IN IT, BUT RATHER SIMPLY, LET US BLESS HIM OF WHOSE BOUNTY WE HAVE EATEN. The higher realm is concealed and no OPEN invitation is to be given EXCEPT through this level ONLY, but with the cup of blessing THERE IS AN OPEN INVITATION. Rabbi Yehuda said, Praised is our lot, for from this day that I am in this world until now, I have not heard these things. Certainly it is like I said, that this one is not human.

42. He said to him, Son, angel of Hashem, His beloved, that which you said, "And you shall make bars of acacia wood, five, for the boards of the one side of the tabernacle...and five bars...and five bars...for the side westward" (Shemot 26:26-28). We find here a great number of bars but there are only two hands, THAT CONTAIN ONLY TWO TIMES FIVE FINGERS. THE BOY said to him, That is what they say, From a person's mouth it is known who he is. However, since you have not observed TO BE ABLE TO UNDERSTAND, I will speak.

43. He opened the discussion with the verse: "The wise man's eyes are in his head" (Kohelet 2:14). HE INQUIRES: IT SAYS, "in his head:" are the eyes of a man in any other place, are they in his body, or in his arm, that the wisest of men is letting us know!? But the meaning in the scripture is surely this, that we were taught a person should not walk more than four cubits with an uncovered head. Why is this? It is because the Shechinah dwells upon his head, and any wise man's eyes and thoughts are in his head, that is, upon that which dwells and remains over his head, WHICH IS THE SHECHINAH.

44. When his eyes are there on the head, WHICH IS THE SHECHINAH, he should be aware that the light that is lit over his head needs oil, since the person's body is the wick and the light is lit on the top, IN THE WICK. King Solomon cried out and said, "Let your head lack no oil" (Kohelet 9:8), since the light in his head requires oil, and that is good deeds. About this, HE SAYS, "The wise man's eyes are in the head" and in no other place.

45. You are certainly wise men and the Shechinah dwells upon your heads. How is it that you have not noticed what is written: "And you shall make bars of acacia wood; five for the boards of the one side of the Tabernacle, and five bars for the boards of the other side of the Tabernacle?" The first and second side of the Tabernacle are mentioned in the scripture, but the third and fourth sides are not mentioned in the scripture. For the first and second of the two sides are the reckoning of the two sides, right and left, which are Chesed and Gvurah that are called 'two hands.' And the third, which is on the west, he does not count, since it only receives from these two sides. Therefore, he accounted only for these two that are the secret of the two hands.

46. They approached and kissed him. Rabbi Yehuda cried and said, Rabbi Shimon, praised is your lot and praised is YOUR generation, since because of your merit, even school children are high and mighty mountains. His mother approached and said to them, My teacher, I beg of you, Look at my son only with a benevolent eye. They said to her, Praised is your lot, worthy woman. You are a distinguished woman above all other women, since the Holy One, blessed be He, chose your lot and raised your banner over all other women of the world.

47. The child said, I am not afraid of the evil eye, since I am a son of a great and worthy fish, and a fish has no fear from the evil eye, as it is written: "And let them grow into a multitude (lit. 'as fish') in the midst of the earth" (Beresheet 48:16). What is "multitude?" That includes also the eye, MEANING TO SAY THAT NO HARM SHALL BEFALL THEM DUE TO THE EVIL EYE. We were taught, just like fish in the sea, that the water acts as a cover for them, and no evil eye HAS AN EFFECT ON THEM, SO THE EVIL EYE WILL HAVE NO POWER OVER THEM. THEREFORE, it is "multitude" assuredly. "In the midst of the earth" means within the people that are dwelling on the land, MEANING THAT THE EVIL EYE WILL NOT HARM THEM, EVEN THOUGH THEY ARE NOT COVERED AS ARE FISH. They said TO HIM, Son, angel of Hashem, we do not have an evil eye and neither do we come from the side of the evil eye. The Holy One, blessed be He, covers you with His wings.

48. He opened the discussion with the verse: "The angel who redeemed me from all evil, bless..." (Ibid.). Jacob said this verse in the Holy Spirit and if he said it to him in the Holy Spirit, it must contain the secret of wisdom. "The angel:" HE ASKS, Since he calls MALCHUT an angel, and calls it also other names, why has he here called her, MALCHUT, an angel? HE REPLIES: It is only WHEN MALCHUT is a messenger from above and receives splendor from the mirror above that Aba and Ima bless her, and say to her, My daughter, go and watch your home, MEANING THE WORLD. Visit your household. That is what you should do to your household. Go and sustain them. Go, since the world below waits for you and the members of your household are waiting for food from you. You have all you need to give to them. Then MALCHUT IS CALLED 'an angel' (also: 'messenger').

49. You may wonder that we find that MALCHUT is called 'angel' in several places, and yet is not sent to sustain the worlds. Furthermore, with this name, ANGEL, she does not sustain the worlds, but rather by the name of Yud Hei Vav Hei. HE RESPONDS: It definitely is so. When she is an emissary from Aba and Ima, she is called 'angel' and when she is at rest in her own place over the two Cherubs, Adonai is her name.

50. When THE SHECHINAH first appeared to Moses, She is called 'an angel,' AS IT SAYS, "AND THE ANGEL OF HASHEM APPEARED TO HIM IN THE FLAME OF FIRE" (SHEMOT 3:2). To Jacob, She did not appear like that, except in a likeness, MEANING IN RACHEL BELOW, WHO IS THE LIKENESS OF RACHEL ABOVE, WHICH IS MALCHUT. It is written: "Rachel came" (Beresheet 29:9), which is the form of another Rachel ABOVE, WHICH IS MALCHUT, as it is written: "Thus says Hashem; A voice is heard in Ramah... Rachel weeping for her children" (Yirmeyah 31:14). THIS RACHEL IS THE SECRET OF MALCHUT. HERE TOO, "Rachel came" unspecified INDICATES MALCHUT. "With sheep" (Beresheet 29:9): These are the levels OF MALCHUT. "Her father's" (Ibid.), surely, SINCE ABA, THAT IS CHOCHMAH, ESTABLISHED THE DAUGHTER, WHICH IS MALCHUT. And all, THAT IS, ALL THE WORLDS, were appointed and assigned to her hands, "for she kept them." She also leads them and has been assigned over them.

51. So it was it is written about Moses: "And the angel of Hashem appeared to him in a flame of fire." SINCE THE FIRST TIME, MALCHUT APPEARED TO HIM IN THE ASPECT OF AN ANGEL, AS MENTIONED ABOVE, AND THAT IS MORE IMPORTANT THAN THE VISION OF JACOB, THAT WAS ONLY A LIKENESS. You might say that Abraham's praise is greater than his, since no angel is mentioned in relation to him, but rather: "And Hashem appeared to him by the oak of Mamre..." (Beresheet 18:1). HE RESPONDS: The name of Adonai appeared to Abraham, which is with Aleph-Dalet-Nun-Yud, AS IT IS WRITTEN: "MY MASTER, (HEB. ADONAI), PASS NOT AWAY, I PRAY YOU, FROM YOUR SERVANT" (IBID. 3). It is because during this period he received the covenant, and what was concealed from him up to then was PRESENTLY visible to him, the Master and ruler, WHICH IS ADONAI. He was worthy of that, since he was then connected to that level, MALCHUT, but not further. Therefore, HASHEM WAS REVEALED TO HIM by the name of Master and ruler, THAT IS, BY THE NAME OF ADONAI.

52. However, there was no division in Moses, as it is written: "Moses" (Shemot 3:4), without any dividing mark, as it is written regarding Abraham: "Abraham, Abraham" (Beresheet 22:11), with a separating punctuation mark to make a division. THE DIVISION MARK ALLUDES TO THE SECOND 'ABRAHAM,' who is now perfected, which was not the case with the earlier Abraham. There is a difference between Abraham at present to Abram of the past. However, at the instant Moses was born, the shining mirror was already with him, WHICH IS THE LIGHT OF ZEIR ANPIN, as it is written: "And when she saw that he was goodly" (Shemot 2:2). It is also written: "And Elohim saw the light, that it was good" (Beresheet 1:4), WHICH ALLUDES TO ZEIR ANPIN. HERE TOO, "GOODLY" ALLUDES TO ZEIR ANPIN, because Moses was immediately connected to his own level THAT IS ZEIR ANPIN. Therefore it says, "Moses Moses," without a separating punctuation mark BETWEEN MOSES AND MOSES.

53. Therefore, MALCHUT reduced herself towards Moses, WHO WAS ALWAYS ON THE LEVEL OF ZEIR ANPIN, as it is written: "The angel of Hashem" AND NOT HER OWN NAME, SINCE MALCHUT RECEIVES FROM ZEIR ANPIN. Jacob called MALCHUT at the time he departed from the world, by the name of angel, LIKE MOSES. What is the reason? At that time, he was inheriting her to rule, AS MOSES DID, SINCE Moses JOINED WITH MALCHUT during his lifetime, but Jacob WAS JOINED WITH HER ONLY after departing from the world. Moses WAS WITH MALCHUT WHILE STILL in his body, Jacob ONLY in spirit AFTER IT LEFT THE BODY. Praised is the lot of Moses.

54. "Who redeemed me from all evil" (Beresheet 48:16), MEANING that he never came close to the side of evil and evil had no domination over him. "Bless the lads" (Ibid.): PRIOR TO HIS DEPARTURE, Jacob established his household, MEANING MALCHUT, like a person who moves to a new house, who makes his own arrangements and decorates it. "Bless the lads:" That means the known LADS, who were appointed over the world so as to draw blessings from them. These are the two Cherubs, METATRON AND SANDALPHON. "And let my name be named on them" (Ibid.), MEANING TIFERET, THE QUALITY OF JACOB. Now that he constructed his abode, WHICH IS MALCHUT, and he rose to his own level, WHICH IS TIFERET, since MALCHUT is connected with Jacob, WHO IS TIFERET. The body, WHICH IS TIFERET, is joined where it should, MEANING IN MALCHUT, with the two arms with it. THAT IS "THE NAMES OF MY FATHERS" (IBID.) WHICH ARE CHESED AND GVURAH.

55. After these lads, METATRON AND SANDALPHON, are blessed as required, then, "let grow into a multitude (lit. 'like fish') in the midst of the earth," since it is the manner of fish to multiply AND BE FRUITFUL inside water. If they leave the water for dry land, they soon die. These are not like that. They are, however, from that great ocean, MEANING FROM MALCHUT. Their increase is by being fruitful and multiplying in the land, MEANING IN THE LOWER WORLDS THAT ARE DRAWN DOWN FROM MALCHUT, which is not the case for all the fish in the world.

56. It is written before: "And he blessed Joseph, and said" (Ibid. 15), yet we don't find any blessings here. It is only later that he blessed him, as it says, "Joseph is a fruitful bough" (Beresheet 49:22). HE RESPONDS: It is because by blessing these lads, he also was giving a blessing to Joseph. They could only be blessed through Joseph, SINCE MALCHUT HAS NOTHING OF HER OWN EXCEPT WHAT JOSEPH, WHO IS YESOD OF ZEIR ANPIN, GIVES HER. THEREFORE, HE GAVE HIS BLESSING TO JOSEPH, WHO BESTOWED IT ON MALCHUT, AND MALCHUT TO THE LADS, WHICH ARE METATRON AND SANDALPHON. Because YESOD is hidden, and it is improper to uncover it, FOR FEAR THAT THE FORESKIN SHOULD COME NEAR AND SUCKLE FROM IT, it is written in a hidden form, because "and let my name be named on them, and the name of my fathers." They are blessed from the fathers, WHO ARE CHESED, GVURAH AND TIFERET, and from no other place. "In the midst of the earth:" That is the cover, to cover that which needs covering, WHICH IS YESOD THAT MALCHUT, THAT IS CALLED 'EARTH,' COVERS. THEREFORE, JOSEPH IS ALSO ALLUDED TO IN THE SCRIPTURE, HOWEVER, IN A HIDDEN WAY. THAT IS A DIFFERENT EXPLANATION THAN THE ONE MENTIONED NEARBY.

57. They approached and kissed him again. They said, Let us bless. THE CHILD said, I will say the blessing, since everything that you heard up until now, YOU HEARD from me, and I shall fulfill in me: "He that has a generous eye shall be blessed" (Mishlei 22:9). Pronounce it "shall bless." What is the reason? "For he gives of his bread to the poor" (Ibid.) and you ate and received my bread and victuals of the Torah. Rabbi Yehuda said, Beloved son of the Holy One, blessed be He, were we not taught that the master of the household cuts the bread and the guest says the blessing after the meal? He replied to them, I am not the master of the household and you are not guests. However, I shall fulfill the verse that I have found, since I certainly have a generous eye. Without your request, I spoke OF NEW INSIGHTS IN THE TORAH until now, and you ate my bread and food.

58. He took the cup of blessing and said the blessing. His hands could not carry the cup and were shaking. When he reached, 'for the land and for the nourishment,' he said, "I will raise the cup of salvation, and call upon the name of Hashem" (Tehilim 116:13). He placed the cup in its place and settled to the right and continued the blessings. At the end, he said, May it please You that to one of these, MEANING RABBI YITZCHAK, life would be drawn from the Tree of Life, upon which all life is dependent, and the Holy One, blessed be He would be his surety, so he would find a guarantor down below, MEANING RABBI SHIMON, who would agree to be a guarantor together with the Holy King, AS IT IS WRITTEN THAT RABBI YITZCHAK WAS CLOSE TO DEATH. YET RABBI SHIMON HELD ON TO HIM AND WAS HIS SURETY, AND HE REMAINED ALIVE.

59. When he completed saying the blessing, he closed his eyes for a moment and opened them afterward. He said, Friends, you have a message of peace from the good Master, to whom the entire universe belongs. They marveled and wept, and blessed him. They slept over that night. In the morning, they rose early and left. When they reached Rabbi Shimon, they related the episode to him. Rabbi Shimon wondered and said, He is a son of a strong rock and he is deserving of it, even more than one could imagine. He is the son of Rav Hamnuna Saba. Rabbi Elazar was shaken. He said, It is incumbent upon me to go and see this lit candle. Rabbi Shimon said, This one will not rise in renown in this world, MEANING TO SAY, HE WILL NOT LIVE LONG, since he has in him something supernal. The illumination of his father's oil shines on him and this secret should not be spread among the friends.

60. One day, the friends were sitting and contending with each other, MEANING THEY WERE HAVING A DISCUSSION AMONG THEMSELVES. Rabbi Elazar, Rabbi Aba, Rabbi Chiya, Rabbi Yosi and the rest of the friends were present. They said that it is written: "Do not harass Moab, nor contend with them in battle..." (Devarim 2:9). That was for the sake of Ruth and Naamah, who were destined to come from their midst. AND IF SO, Tziporah, the wife of Moses who came from Midian, and Jethro and his offspring, who came out of Midian, who were all truly just, most certainly SHOULD HAVE PROTECTED MIDIAN. Furthermore, Moses grew up in Midian and still, the Holy One, blessed be He, told him, "Execute the vengeance of the children of Yisrael on the Midianites" (Bemidbar 31:2), YET MOSES' MERIT DID NOT PROTECT THEM. Therefore, there is an inappropriate bias in this matter, since Midian appeared worthier to be saved than Moab.

61. Rabbi Shimon said, There is no comparison between he who is going to gather the figs and he who already gathered them, SINCE RUTH AND NAAMAH HAD NOT YET COME OUT FROM AMON AND MOAB, WHICH IS NOT THE CASE WITH TZIPORAH, WHO HAD ALREADY EMERGED FROM MIDIAN. Rabbi Elazar said to him, Although they already gathered THE FIGS, it is still a merit AND THEY SHOULD HAVE BEEN SAVED DUE TO THEIR MERIT. He said to him, Whoever has not collected the figs yet constantly guards that fig tree, so that it should not get any harm for the sake of the figs that are still to grow. He abandons the tree and does not watch it after collecting the figs.

62. So with Moab, that was to produce in the future these figs, RUTH, AND HER OFFSPRING, the Holy One, blessed be He, guarded them, as it says, "Do not harass Moab." Midian had already produced the figs and they were collected, as it is written: "Vex the Midianites" (Bemidbar 25:17), since from here on, this fig tree will no longer produce fruit. Therefore, it deserves to be burned by fire. He opened the discussion saying, "And Moab said to the elders of Midian..." (Bemidbar 22:4). Moabites are the ones who started TO DISTRESS YISRAEL. For the sake of the figs, RUTH AND HER OFFSPRING, that Moab will produce in the future, they were saved from punishment.

63. Rabbi Elazar wished to see Rabbi Yosi, son of Rabbi Shimon ben Lakunya, his father-in-law. Rabbi Aba and Rabbi Yosi accompanied him. They went along the road and were speaking of Torah matters all along the journey.

64. Rabbi Aba said that it is written: "And Hashem said to me, 'Do not harass Moab, nor contend with them in battle...'" It is also written: "And when you come near, opposite the children of Amon, harass them not, nor contend with them" (Devarim 2:19). The injunction ABOUT AMON'S CHILDREN was similar to this one, WITH MOAB. What difference was there between the one and the other? They seem of equal weight. We were taught that when YISRAEL approached the children of Moab, Yisrael displayed themselves to them in all their battle gear, as if they wished to provoke them. As for the Amonites, Yisrael were covered in their clothing and the battle gear was not visible at all. Yet, the scriptures seem to indicate that they were equal.

65. Rabbi Elazar said, Certainly it is so. We were also taught that the one was impudent, as it is written: "And called his name Moab" (Beresheet 19:37). Yisrael appeared impudently before them as she was impudent and said, 'Moab,' meaning I have this son from my father (Heb. me'av). However, the younger one, who said "Ben Ami" (Ibid. 38), 'son of my nation,' was discreet in her manners; Yisrael, too, were discreet in their manners to her, that they were enveloped in the cover of a Talit and appeared to them as real brothers. We have already explained this.

66. While walking, Rabbi Elazar remembered about the child. They went out of their way, three leagues, and reached there. They visited that house, entered and found the child, who was sitting at the table being prepared for him. As soon as he saw them, he approached them and said to them, Enter, holy pious men; enter, plants of the world. Those above and below exalt you, those for whom even the fish of the great ocean leave for dry land. HE NOW SAW IN THEM THAT HIS FATHER RAV HAMNUNA APPEARED TO THEM. Rabbi Elazar approached and kissed him on the head. He then again kissed him on the lips. Rabbi Elazar said, The first kiss was for the fish that left the water and went to dry land, MEANING FOR RAV HAMNUNA WHO APPEARED TO THEM. And the second kiss was for the eggs of the fish that produced good offspring in the world, MEANING FOR THE SAKE OF THE CHILD HIMSELF, WHO WAS THE SON OF RAV HAMNUNA.

67. The child said, By the fragrance of your clothes, I see that Amon and Moab were provoking you. How did you save yourselves from them? You had no battle gear in your hands. Without it, HOW did you travel securely without fear? Rabbi Elazar and Rabbi Aba and the friends marveled. Rabbi Aba said, Praised is this road and praised is our lot that we were worthy of seeing this. They prepared the table again.

68. THE CHILD said, Holy sages, do you wish for dainty dishes without battle or a table of war utensils and dishes of war, or do you wish to praise the King in complete battle gear, since the table does not rise without battle. Rabbi Elazar said, Beloved and precious holy son, this is the way we wish; we strive with all these battle gear. We know how to do battle by sword, by bow, by lance, by sling stones. But you are a child. You have not seen yet how mighty men wage battle.

69. That child was glad and said, Certainly I have not observed HOW MIGHTY MEN WAGE BATTLE. However, it is written: "Let not him that girds on his harness boast himself as he that takes it off" (I Melachim 20:11). FIRST, HEAR SOMETHING AND THEN YOU CAN CONGRATULATE YOURSELVES. They prepared the table with bread and all that is necessary. Rabbi Elazar said, How much gladness there is in my heart with this child and how many new insights will be remarked at this table. Therefore, I know that bells of the Holy Spirit are pealing WITHIN THAT CHILD.

70. The child said, Whoever wishes to eat bread, let him eat it by the sword. Rabbi Elazar was glad and again brought the child close to him. He said to him, Since you praised yourself, you have to begin the battle. At first, I said that the battle will begin after the meal. However, whoever wishes for fine flour, SIFTED OUT OF HUSKS THAT ARE THE KLIPOT, shall bring the gear of battle in his hands. Rabbi Elazar said, It is appropriate for you to show us what battle gear you possess.

71. The child opened the discussion with the verse: "Then it shall be, that, when you eat of the bread of the land, you shall offer up a gift to Hashem" (Bemidbar 15:19). This verse, ALTHOUGH IT PERTAINS TO DOUGH, was said of the Omer of the wave offering. What is the wave offering? Because the priest waved it up high, it is called 'wave offering.' What does it concern us if that offering of the Omer was waved or lowered?

72. HE RESPONDS: Assuredly one has to raise it up high. Hence, it is a heave offering, FOR THIS IT SHOULD HAVE BEEN CALLED TRUMAH (ENG. 'HEAVE OFFERING) DERIVED FROM HARAMAH (ENG. 'RAISING UP') AND NOT TNUFAH (ENG. 'WAVING'), although we explained THAT TRUMAH IS SPELLED WITH THE LETTERS OF tri mime'ah (Aramaic two out of a hundred) and that is so indeed. NONETHELESS, THE PRIMARY MEANING OF TRUMAH COMES FROM HARAMAH - RAISING UP. Wherefore IS IT CALLED 'wave' then, if it means here raising up? IT SHOULD HAVE BEEN CALLED TRUMAH THEN. HE RESPONDS: Here lies the secret of wisdom. Woe, pious holy men, masters of lance, for not having served Rabbi Shmaya the pious. Had it not been for that, you would have known what a wave offering is, what is wheat and what is barley.

73. Tnufah (Eng. 'wave offering') that we mentioned MEANS, tnu peh (Eng. 'give mouth'), WHICH ARE SPELLED WITH THE LETTERS OF TNUFAH. The secret meaning of it is: "Give glory to Hashem, your Elohim" (Yirmeyah 13:16), since mouth is glory, WHICH IS MALCHUT CALLED 'GLORY,' that should be given to the Holy One, blessed be He, MEANING TO RAISE AND UNITE MALCHUT WITH ZEIR ANPIN. That is why we are required to raise it up above, TOWARDS ZEIR ANPIN, to indicate that we are giving to him, TO ZEIR ANPIN, this mouth, WHICH IS MALCHUT, since the Supernal King, ZEIR ANPIN, has no praise except when Yisrael prepare this glory, WHICH IS MALCHUT, and give it to the King of glory, ZEIR ANPIN. That is 'give mouth,' "give glory," and that is definitely raising, MEANING TO RAISE UP MALCHUT TO ZEIR ANPIN.

74. LET US RETURN TO the verse we began with: "Then it shall be, that, when you eat of the bread of the land." HE ASKS: Was the bread of the land just barley AND NOTHING ELSE? THIS VERSE, EVEN THOUGH IT IS MENTIONED TO BE THE PRECEPT OF DOUGH CONTRIBUTION, ALLUDES TO THE OMER OF THE WAVE OFFERING, AND THAT OMER OF THE WAVE OFFERING WAS OFFERED AS BARLEY. HE RESPONDS: It is not so, SINCE THERE ARE FIVE KINDS OF GRAINS and we offer barley because it is the first of the other kinds of bread in the world. Seorah (Eng. 'barley') is the letters of shiur Hei (Eng. 'measure of Hei'), which occupies a known measure in the Hei, WHICH IS MALCHUT. Chitah (Eng. 'wheat') is the central point, where the Other Side of the scale of guilt has no place. Chitah is a daughter that asks petulantly (Heb. mitchat'ah) before her father and he does her will. What is chitah? It has the numerical value of the 22 letters.

75. Rabbi Elazar said, Although we should listen TO YOUR WORDS, we have something to say here and draw our bow (Heb. keshet), WHICH IS DERIVED FROM DIFFICULTY (HEB. KUSHIYA). The child said, Behold a shield against that arrow, MEANING TO SAY THAT HE WOULD BE READY TO EXPLAIN AWAY THAT DIFFICULTY. Rabbi Elazar said, Certainly we call it chitah. However, we notice that among all the tribes, there are no LETTERS Chet and Tet IN THEIR NAMES, BECAUSE THEY ARE INDICATIVE OF SIN (HEB. CHET, CHET TET ALEPH) AND A HOLD FOR THE EXTERNAL FORCES. Yet, IN CHITAH, there are Chet and Tet, because we call her chitah. IF SO, THERE IS SOMETHING THAT GIVES A HOLD FOR THE OUTER FORCES, AND NOT LIKE THE CHILD SAID THAT THE OTHER SIDE OF GUILT HAS NO PART THERE. That child replied, It is definitely so. The Chet and Tet THAT INDICATE THE HOLD OF THE OTHER SIDE prevail close by, THAT IS, NEAR TO MALCHUT. Within them, among the tribes, those letters did not dwell, because they emanated from the side of holiness that is above, SINCE THE TWELVE TRIBES ARE DRAWN FROM THE TWELVE ASPECTS THAT ARE IN MALCHUT THAT RESULT FROM THE TWELVE PERMUTATIONS OF YUD HEI VAV HEI, ALL OF WHICH ARE HOLINESS. However, near her, NEAR MALCHUT THAT IS CALLED 'CHITAH' THE LETTERS CHET AND TET do dwell, WHICH INDICATE THE HOLD OF THE OUTER FORCES.

76. You might wish to draw the sword and wonder why that daughter holds on to these letters, CHET AND TET, IF THERE IS A HOLD FOR THE OUTER FORCES. However, if you know the sin of Adam, which they said THAT THE TREE OF KNOWLEDGE OF GOOD AND EVIL was wheat, you will understand this. When this tree, MALCHUT, is victorious, everything is on the good side, as it takes everything from the Other Side and suppresses it. THEREFORE, HE SAID THAT THE OTHER SIDE HAS NO HOLD ON THE WHEAT GRAIN.

77. The friends of old have explained this matter, IN SAYING THAT THE TREE OF KNOWLEDGE OF GOOD AND EVIL WAS WHEAT. They began from a distance, MEANING TO SAY, WITH A VAGUE EXPLANATION, saying simply wheat, MEANING THAT CHITAH CONTAINS THE LETTERS OF SIN (HEB. CHET) AND INDICATES SIN. THERE IS NO INTENTION OF ACTUAL WHEAT, BUT MERELY AN ALLUSION TO IT. Then, the latter came and said actual wheat. THAT IS, IT ALLUDES TO YESOD OF MALCHUT, AS MENTIONED, THAT SHE IS CALLED 'THE TREE OF KNOWLEDGE OF GOOD AND EVIL,' AS MENTIONED. Isaiah came and explained it: "And from terror (Heb. mechitah, spelled with Chet and Tav); then it shall not come near you" (Yeshayah 54:14). Therefore, WHEAT is the central point in order that there should be no sin, since without this point, there would have been sin. And the substituting of Tet and Tav is a guarding against the Other Side and the cleansing thereof.

78. You friends, who have not served Rabbi Shmaya the pious, you mentioned that the five kinds of grains, WHICH ARE WHEAT, BARLEY, RYE, RICE AND MILLET, have no portion for the Other Side. However, it is not so, since the Other Side has a part in anything that rots on earth. What is its part? "The chaff which the wind drives away," as it is written: "Not so the wicked: but they are like the chaff which the wind (Heb. ruach) drives away" (Tehilim 1:4). That is the Holy Spirit (Heb. Ruach), WHICH IS MALCHUT, as it is written: "For the wind passes over it, and it is gone" (Tehilim 103:16). The Holy Spirit THAT IS MALCHUT scatters it in every direction, so it should no longer exist. Chaff is the female OF THE KLIPAH. What is the male OF THE KLIPAH? It is straw.

79. Chaff and straw, WHICH ARE THE MALE AND FEMALE OF THE KLIPAH, go together. Therefore, they are exempt from tithe, because they do not contain any part in holiness. Hei OF CHITAH is the cleaned grain without the straw and chaff. Chet and Tet OF CHITAH are male and female, chaff and straw. IF Hei too IS INCLUDED WITH CHET AND TET, it indicates refined grain, and hence the perfection of the tree, THAT IS MALCHUT, is the wheat grain, WHICH IS INDICATIVE OF REFINED GRAIN WITHOUT KLIPOT. The tree by which Adam sinned was wheat, since everything is contained in the secret and in the word chitah. Rabbi Elazar wondered and the friends marveled. Rabbi Elazar said, It definitely is so.

80. That child said, This is definitely the meaning of the verse with which we began, because barley appeared first in the world. It is only good for animal food, MEANING MALCHUT THAT IS CALLED 'BEAST' (HEB. BEHEMAH) THAT EQUALS IN NUMERICAL VALUE 52, YUD HEI VAV HEI FULLY SPELLED WITH HEI'S. AND BARLEY is the secret of thousand mountains, WHICH IS THE SECRET OF CHOCHMAH THAT IS CALLED 'THOUSAND' that is grown every day, and she, MALCHUT, eats them. She is called 'loaves offering,' which is the food of that offering, WHICH IS MALCHUT, that is offered at night, SINCE CHOCHMAH WITHOUT CHASSADIM IS THE SECRET OF DARKNESS, BECAUSE CHOCHMAH CANNOT SHINE WITHOUT CHASSADIM. THEREFORE, THE TIME WHEN IT IS REVEALED IS AT NIGHT, WHICH IS THE SECRET OF DARKNESS, WITHOUT CHASSADIM THAT ARE THE LIGHT OF DAY. It is written: "And when the sun is down, he shall be clean, and shall afterwards eat of the holy things; because it is his food" (Vayikra 22:7). "Of the holy things" indicates offering. "Of the holy things" and not just 'the holy things,' since just any holy thing is not considered an offering (Heb. trumah). We have studied the ritual restrictions of holiness over trumah.

81. The Holy Land THAT IS MALCHUT is under the authority of the Holy One, blessed be He, and no other authority enters there. How is the land tested if it keeps its Faith? MEANING TO SAY, IF SHE IS FAITHFUL TO HER HUSBAND, WHO IS THE CENTRAL COLUMN, WHO FIXES IT SO THAT CHOCHMAH SHOULD NOT ILLUMINATE ON THE LEFT EXCEPT FROM BELOW UPWARDS? She was not joined to another authority, THAT IS THE OTHER SIDE, WHOSE MANNER IS TO DRAW CHOCHMAH DOWNWARDS, IN REVERSE TO THE MANNER SET UP BY THE CENTRAL COLUMN, THAT IS ZEIR ANPIN. THE TEST IS by this offering of barley, similar to the secret meaning of the test of the sotah (lit. 'wife suspected of idolatry'). Rabbi Aba spoke, Definitely the edge of the sword is before you. That child replied, I certainly was strengthened with a shield and breastplate to be protected from it. Rabbi Aba said, Isn't the Holy Land clear of any other dominion, WHICH IS THE OTHER SIDE that does not enter therein? AND IF SO, Where did chaff and straw, WHICH ARE KLIPOT, come from?

82. The child opened the discussion with the verse: "So Elohim created man in His own image...and Elohim said to them, 'Be fruitful and multiply'" (Beresheet 1:27-28). HE ASKS: If the serpent had not tempted Eve, there would have been no procreation in the world or if Yisrael had not sinned by the golden calf, they would not have produced any offspring. YET THE VERSE SAYS: "AND ELOHIM SAID TO THEM, 'BE FRUITFUL AND MULTIPLY.'" It is therefore certain that even if the serpent had not come upon Eve, Adam would have produced offspring immediately, since that was the pronounced decree as soon as he was created, as it is written: "Be fruitful and multiply, replenish the earth." HOWEVER, these offspring would all have been entirely clean without any filth. There is an analogy with the Holy Land, where no other dominion enters, but it contains chaff and straw that do not result from the OTHER Side. And outside the country, that chaff and straw is of the Other Side that follows the holiness like a monkey after men.

83. Rabbi Elazar and the friends came and kissed him. THE CHILD said to them, It seems to me that I have earned with my battle gear the bread on the table. Rabbi Elazar said, Certainly so, since all the weapons are in your hand, and are successful in your hands. They again came and kissed him.

84. THE CHILD opened the discussion with the verse: "And on the vine were three tendrils..." (Beresheet 40:10). Up until here is the subject of the vision OF HIS DREAM, WHICH IS THE GRAPEVINE, THREE TENDRILS AND THE GRAPES. From here on, it is his own vision, as it is written: "And Pharaoh's cup was in my hand" (Ibid. 11), MEANING WHAT HE HIMSELF DID. However, the vision's subject THAT WAS IN HIS DREAM was for Joseph, to inform him so that Joseph would hear it and know.

85. We were taught that there are seven firmaments, and there are seven chambers, and they are six, and they are five, and all emanate from the supernal Ancient One. Jacob draws that wine from a distance and squeezes them from the grapes of that grapevine. Then Jacob draws that wine that is suitable FOR ISAAC, and he joyously drinks it. This is what it says, "And he brought him wine, and he drank" (Beresheet 27:25). Here, the upper and the lower were included together. Therefore, one stretches the word and draws it out by a lengthy TUNE, over two vowels, THAT ARE THE DOUBLE MERCHA CANTILLATION MARK, and that is THE WORD "him," OF "AND HE BROUGHT HIM WINE," THAT IT HAS A DOUBLE SOUND MARK UNDER IT, "him" below and "him" above.

86. Enoch, who is Metatron, THE ONE THAT IS THE HEAD OF THE YESHIVAH OF THE FIRMAMENT, said that "and he brought him wine" means that he blended that wine with water, and if he would not have put water into it, he would not have been able to stand it. Enoch Metatron spoke well. That is the reason that THE WORD "him" gets drawn out longer with a double cantilation mark when pronouncing it, MEANING THE DOUBLE MERCHA, AS MENTIONED ABOVE since he is connected to both directions, TO THE RIGHT AND TO THE LEFT. That wine flows from level to level, all having a taste of it until Joseph the just, WHO IS YESOD OF ZEIR ANPIN, tastes of it, who is the faithful David. This is what is written: "Like the best wine, that goes down sweetly for my beloved" (Shir Hashirim 7:10). What is the "best wine?" It means that Jacob blended water into it and that is the good wine. And this is so, as Enoch Metatron has said. Rabbi Elazar and Rabbi Aba marveled. They said to him, With your good wine, you triumphed over a holy angel by the Holy Spirit, MEANING THAT YOU REVEALED THE CONCEALED WORDS OF THE ANGEL METATRON.

87. THE CHILD told him, Up until now, that grapevine is waiting to produce fruits, MEANING THAT THE ILLUMINATION OF CHOCHMAH, ITS FRUITS, SHOULD BE REVEALED IN IT, AS MENTIONED. "And on the vine" refers to the grapevine known for its sanctity, WHICH IS MALCHUT. There exists another grapevine, which is a foreign grapevine, whose grapes are not proper grapes, but are only hard and sour to the heart and bite THE PALATE like a dog. These grapes are considered "the degenerate plant of a strange vine" (Yirmeyah 2:21), WHICH IS THE OTHER SIDE. However, it is written about this grapevine, MALCHUT: "And on the vine," meaning that known one, the one from which all the saints get to taste the ancient wine, the good wine, the wine into which Jacob added water, AS MENTIONED ABOVE, until all those who know how to taste wine get to taste it, and it is pleasant to the palate.

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.

89. Therefore, whoever says the blessing AFTER THE MEAL over wine and reaches 'for the land' needs to add water to it, since he should not say the blessing of: 'Have mercy, Hashem, our Elohim, upon Yisrael, Your people' unless there is water added to that wine. THIS MEANS THAT, AS LONG AS THE ILLUMINATION OF CHOCHMAH IN THE LEFT, WHICH IS THE SECRET OF WINE, IS NOT BLENDED WITH CHASSADIM THAT ARE ON THE RIGHT, WHICH IS THE SECRET OF WATER, THERE IS NO MERCY IN MALCHUT. AND IT IS EXCLUSIVELY JUDGMENT WITHOUT MERCY. If he does not POUR WATER INTO IT who could stand THE JUDGMENTS OF MALCHUT! That was what he, THE CHIEF WINE STEWARD, had to inform Joseph, WHO IS YESOD OF ZEIR ANPIN, since it was dependent on him, MEANING TO SAY THAT HE WAS THE ONE BESTOWING EVERYTHING ON MALCHUT.

90. Enoch Metatron said, Three tendrils definitely correspond to the three patriarchs THAT ARE THREE COLUMNS - WHICH ARE MICHAEL, URIEL, RAPHAEL. HE ASKS, Does she not have four ANGELS, MICHAEL, GABRIEL, URIEL AND RAPHAEL, AND WHY DOES IT SAY THREE? HE REPLIES: It must be in accordance with what is written, "And it was as though it budded," because during the time when she rises and soars with her wings so as to rise up, MEANING WHEN SHE SHINES UPWARDS, then "its blossoms shot forth." That is the fourth one that remained, MEANING GABRIEL, who rises with her and does not abandon her, SINCE GABRIEL IS FROM THE LEFT COLUMN, AND SO IS MALCHUT FROM THE LEFT COLUMN. THEREFORE, HE DOESN'T SEPARATE FROM HER, MEANING THAT GABRIEL TOO COULD NOT RULE, EXCEPT WHEN MALCHUT FLIES AND SHINES UPWARD. This is what is written: "And He rode upon a Cherub and did fly" (II Shmuel 22:11). THAT MEANS, WHEN MALCHUT is flying, SHE THEN RIDES ON A CHERUB, THAT IS GABRIEL, THAT IS "its blossoms shot forth," MEANING THIS HAPPENS WHEN SHE SHINES UPWARDS, SINCE THE LEFT IS NOT CAPABLE OF SHINING EXCEPT UPWARDS. Enoch Metatron spoke well and so it is.

91. Rabbi Elazar wondered and Rabbi Aba marveled. They said to him, Holy angel, emissary from above, here is your wine. It is that which was victorious in the secret of the Holy Spirit. All the friends approached and kissed him. Rabbi Elazar said, Blessed is the Holy One, blessed be He, that sent me here.

92. The child spoke, saying, Friends, bread and wine are the main part of the meal. All the rest of the foods are accessories to them. The Torah has earned them, BREAD AND WINE, and they belong to her. The Torah requests of you graciously with love, and says, "Come, eat of my bread, and drink of the wine which I have mixed" (Mishlei 9:5). Since the Torah has invited you and requests of you this matter, you are obliged to do her wish. I beg of you, since she invited you, to do her bidding. They replied, Definitely. They sat and ate and rejoiced with him. After they completed the meal, they remained at the table. He began the discussion.

93. He opened by saying, "And Moab said to the elders of Midian" (Bemidbar 22:4). HE ASKS: It does not say, 'The elders of Moab said to the elders of Midian,' but "Moab said." That means that the young OF MOAB took counsel of the elders OF MIDIAN, and the older ones followed after THE WISHES OF THE YOUNGER ONES and gave them advice. What was the advice with which they counseled them? They took for themselves bad advice. The ELDERS OF MIDIAN said to Moab, We have grown a bad crop among us. And who is it? It is their master, Moses. There was among us a priest who took care of him and supported him in his house and gave him his daughter for a wife. Furthermore, he gave him money and sent him to Egypt to destroy the whole country. And he, THE PRIEST, and his entire household got carried away after him. If we could root out from the world that master of theirs, all his people would be uprooted from the world. The entire disastrous advice in the matters of Pe'or stemmed from Midian.

94. Come and see that everything stemmed from Midian; the thrust of their counsel was about Moses, and with the advice of Midian they hired Bilaam. When they realized that Bilaam was incapable, they followed another bad idea, and they freely loosened their women and daughters even more than Moab. About the women of Midian, it is written: "Behold, these caused the children of Yisrael..." (Bemidbar 31:16). Everything stemmed from Midian. They took counsel with their chief that he should loosen his daughter, since they were plotting to ensnare Moses in their net. They adorned her with many spells, so she should successfully catch the head OF YISRAEL. And the Holy One, blessed be He, "turns wise men back" (Yeshayah 44:25).

95. They envisioned that the head would be caught in their net, yet they did not know WHO IT WAS. They saw, yet saw not. They had a vision that the chief of the people would fall with her, WITH KOZBI, and several thousand others. They thought it would be Moses, so they let her loose, and gave her orders about Moses, so that she should not couple with another but only with him. She asked them, How will I be able to tell him apart? They said to her, The one that you'll notice, that everyone stands up before, you will engage yourself with him and with nobody else. Once Zimri son of Salu came, 24,000 people from the tribe of Shimon stood up in his honor, since he was their chief. She assumed that he was Moses and she mated with him. When all those 24,000 saw this, they carried on with whatever they saw fit, and that was the cause of everything that happened after that.

96. Everything originated in Midian in several ways. Therefore, Midian was punished and the Holy One, blessed be He, said to Moses, "Execute the vengeance of the children of Yisrael on the Midianites" (Bemidbar 31:2). For you, it is appropriate and becoming. As for Moab, I leave them alone until the two jewels will come out from among them. Here's David son of Yishai who will take revenge on Moab, and will rinse the loaded pot of filth from Pe'or. This is what it says, "Moab is My washpot" (Tehilim 60:10) assuredly. As long as these two jewels did not come out of there, they were not punished. As soon as they came out, David came and washed clean the pot from their filth, and all received their punishment, Midian during the time of Moses and Moab during the time of David.

97. Come and see that, in spite of all this, the wicked of Midian did not rest from all their evil. Generations later, when they saw that Joshua had died, together with all the elders who were worthy to have miracles performed through them, they figured that the time was now opportune. What did they do? They approached Amalek and told them, It is worth it for you to remember what the children of Yisrael and their master Moses and his disciple Joshua have brought upon you that will destroy you. Now is the opportune time, for they have no one to shield them. We will go and accompany you, as it is written: "Midian and Amalek and the children of the east..." (Shoftim 6:33). "And because of Midian Yisrael made for themselves the tunnels..." (Ibid. 2). There was no one in the world who wished to harm the children of YISRAEL like Midian. You might say Amalek; because of jealousy of the covenant, they approached the covenant TO HARM IT. Therefore, the Holy One, blessed be He, took everlasting vengeance, which was not to be forgotten. They agreed that it was certainly so and there was no doubt at all.

98. He opened the discussion with the verse: "And Hashem said to me, 'Do not harass Moab'" (Devarim 2:9). HE INQUIRES: Until now, didn't we know that the Holy One, blessed be He, talked to Moses and not with anyone else, that the verse needed to inform us that? "Hashem said to me?" Why "to me?" HE RESPONDS: It is only to Moses that the Holy One, blessed be He, gave the command not to lay siege to Moab; to anyone else, He did not GIVE SUCH A COMMAND. He did not give this command to David. Therefore, IT IS WRITTEN: "And Hashem said to me, 'Do not harass Moab'," not even a small part of their boundary, because from them will come out the one who will provide vindication for Yisrael and provide them with revenge ON MOAB. That is David, who is a descendant of Ruth the Moabite.

99. "Nor contend with them in battle" (Ibid.): All this was a command to Moses; however, someone else was permitted. If you would venture to say that Joshua and the elders, who lived long after him, were also permitted, it is not so. All were from the original courthouse of Moses and whatever was forbidden to Moses was also forbidden to them. Furthermore, the goodly jewels have not yet come out from among them, since Ruth came in the days of the Judges and she was the daughter of Eglon, king of Moab. Eglon died because Ehud killed him and another king was appointed. This daughter of Eglon remained and was in the hands of a nurse, in the fields of Moab. As soon as Elimelech arrived there, he took her for his son.

100. If you say that Elimelech converted her there, it is not so. However, she was taught all the household customs, including permissible food and drink. When did she get converted? Later on, when Naomi left. Then she said, "Your people shall be my people, and your Elohim my Elohim" (Rut 1:16). Naomi, WHO CAME OUT from the offspring of Amon, came out at the time of David.

101. At that time, the Holy Spirit rested on David. THE HOLY SPIRIT, THAT IS MALCHUT, said to him,: David, when I measured the entire universe and threw lots, and Yisrael was "the lot (Heb. chevel) of His inheritance" (Devarim 32:9), I remember what Moab did to "the lot of His inheritance." It is written: "And measured them with a line (Heb. chevel)" (II Shmuel 8:2), meaning with the very measuring line of Hashem's inheritance THAT IS YISRAEL. That line was hanging on to all those who issued from that seed OF MOAB THAT DID HARM YISRAEL IN THE DAYS OF MOSES.

102. It is written: "One full line" (Ibid.): What is the meaning of "one full line?" This is what is written: "The whole earth is full of His glory" (Yeshayah 6:3). THAT IS MALCHUT, which decreed one to life and another to death. That line was attached to those who deserved to be killed. Therefore, he held that rope and extended the line, due to what he caused to that line of Hashem's inheritance.

103. Gideon was destroying all that seed of Midian, so that he left none of those who planned to harm Yisrael by counsel or in any other way. To all those that caused harm to Yisrael, the Holy One, blessed be He, will reserve hate for them and be vindictive to them. However, if good is destined to emerge from them, He will be long-suffering and extend the period of His anger to them, until that good will come into the world. Then he will carry out their sentence of vengeance. Rabbi Elazar said, That is definitely the meaning and that is the clarification of it. That child said, From here on friends, prepare your weapon to do battle.

104. Rabbi Elazar opened the discussion with the verse: "Bless Hashem, you angels of His, you mighty ones..." (Tehilim 103:20). King David summoned to bless the Holy One, blessed be He. He summoned the hosts of heaven, which are the stars and constellations, and other armies, and included his soul with them to bless the Holy One, blessed be He. This is what is written: "Bless Hashem, all His works in all places of His dominion. Bless Hashem, O my soul" (Ibid. 22). He concluded all the blessings with his soul.

105. He invited the lofty angels to bless Him, as it is written: "Bless Hashem, you angels of His...." Before Yisrael arrived on the scene, the lofty angels in heaven used to prepare and complete this work. As soon as Yisrael arrived and stood at Mount Sinai and said, "Will we do and obey (lit. 'listen')" (Shemot 24:7), they took over this task from the ministering angels and became part of His world. Since then, that task on earth was exclusively Yisrael's, the holy angels were on their own and Yisrael would complete and perfect this work. Therefore, at first, PRIOR TO THE ARRIVAL OF YISRAEL, WERE "mighty ones who perform His bidding" (Tehilim 103:20), and after that, THE ANGELS WERE ONLY "hearkening TO THE VOICE OF HIS WORD" (IBID.), BUT THOSE "WHO PERFORM HIS BIDDING" WERE YISRAEL. Praised are Yisrael, who took over this service from them. It was kept up through them.

106. That boy said, Watch yourself now, and be successful with your battle-gear. Is this the only praise that Yisrael gained and no other praise? He said, This praise I discovered, and no other. That child said, Since your sword is not accomplishing anything or you are not brandishing it effectively, leave the sword to someone who is capable of waging war with it.

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.

110. Rabbi Elazar said, The discussion we are in deals with blessings (Heb. brachah). What is the meaning of "bless," THAT IS drawing down blessings from where all blessings emanate, MEANING FROM BINAH until they form a pool from that abundant drawing, and the massing of water in that pool (Heb. brechah), MEANING, THAT FROM THAT GREAT ABUNDANCE, that water increased a great number of fish, THAT IS, MANY LEVELS, of several varieties. And what is that drawing? It is the Hei, WHICH IS MALCHUT, that draws forth the light that shines from that mirror that illuminates, THAT IS ZEIR ANPIN, that is flowing from above, FROM BINAH, downward TO MALCHUT.

111. That flowing tide is to the lofty angels, up higher, that are at the top of the upper chamber. To them, it is said, "Bless Hashem." We who dwell below, why do we say, "Bless (et) Hashem?" It is because we need to draw and bring forth upon us the particle "Et," WHICH IS MALCHUT, and with her we can approach the King, ZEIR ANPIN, to see His face. Therefore, David said, "I will behold Your face in righteousness" (Tehilim 17:15), WHICH IS MALCHUT THAT IS CALLED 'RIGHTEOUSNESS' assuredly, MEANING TO SAY, THROUGH RIGHTEOUSNESS THAT IS MALCHUT: "I WILL BEHOLD YOUR FACE." Therefore, the beginning of the prayer is: "Bless (et) Hashem" in order to bring upon our heads this Et THAT IS MALCHUT. After drawing that Et upon us, we may say that prayer and praise.

112. Therefore, it is forbidden to greet a person before a person says his prayers and draws upon his head this Et, WHICH IS MALCHUT. If he hurries and greets him before that, it is as if he draws that person upon his head like an altar instead of this Et THAT IS REQUIRED TO BE OVER HIM. THEREFORE, IT SEEMS AS IF HE HAS CONSTRUCTED AN ALTAR FOR HIMSELF.

113. Therefore, it is written for the high angels: "Bless Hashem" and for us: "Et Hashem" in addition, BECAUSE WE HAVE TO DRAW UPON US MALCHUT FIRST. The child said, I definitely knew that your weapons were fine. Remember them and do not forget them. Certainly, the strength of a man of war is by the lance and sword. But what is the meaning of "mighty ones who perform His bidding, hearkening to the voice of His word?" Rabbi Elazar replied, I have already spoken OF THE EXPLANATION. The child said, I already realize that the strength of your arm is weakened (SINCE HE SAID, THIS I FOUND AND NO OTHER; ALSO, HE FORGOT THE THREE SANCTIFICATIONS.) Now is no time to delay, but strike with the sling, stone after stone, as it says, "With a sling and with a stone" (I Shmuel 17:50) rapidly, without interruption, one after the other. Rabbi Elazar rejoiced and Rabbi Aba and the friends also rejoiced.

114. The child opened the discussion with the verse: "I am black, but comely, O daughters of Jerusalem... Do not gaze upon me, because I am black..." (Shir Hashirim 1:5-6). These things were already explained. However, during the period when MALCHUT is full of great love for her beloved, ZEIR ANPIN, through the pressure of her love because she is unable to stand BEING APART, she diminishes herself significantly until she is reduced to the smallness of one point. What is that? That is the letter Yud. At that point, she is concealed from all her legions and camps, and says, "I am black," for there is no internal whiteness in this letter YUD as there is in the rest of the letters. That is what she means WHEN SHE SAYS, "I am black" and I have no room to bring them under my wings. "the tents of Kedar" (Ibid.), we are taught, are Yud, which has no whiteness in it, while "the curtains of Solomon" (Ibid.) are Vav.

115. Due to that, "do not gaze upon me." You cannot see me at all, since I am but a tiny point. What do her strong and mighty legions do? They roar like powerful lions, as it says, "The young lions roar after their prey" (Tehilim 104:21). From the sounds and roars that they emit like powerful and mighty lions, her beloved listens above and knows that His beloved is in love with Him like He is. SHE LOWERED HERSELF due to His love, until none of her form and beauty was apparent.

116. Then, from the sounds and roars that stream out from these mighty ones of hers, her beloved lover, ZEIR ANPIN, goes out of His chamber with many gifts and presents and with spices and fragrances. He comes to her and finds her black and small without form and beauty at all. He approaches her, hugs and kisses her, until she slowly and continuously gets aroused from these fragrances and spices and from the happiness of her lover, ZEIR ANPIN, THAT IS with her. She is transformed and regains her shape and beautiful form, AND BECOMES Hei OF YUD HEI VAV HEI as before.

117. This was done for her by the mighty ones, who have returned her to her stature and beauty. Their strength and might caused this. Therefore, it is written: "You mighty ones who perform His bidding" (Tehilim 103:20). Assuredly, they "perform His bidding," because they restore this bid (word), WHICH IS MALCHUT CALLED 'WORD.' They bring her back to her original form and, as soon as she is restored to her original beautiful form, they and all the rest of the hosts stand ready to hearken to whatever she says, MEANING "HEARKENING TO THE VOICE OF HIS WORD." And she stands like a king amidst his legions, which is specifically the meaning of "who perform His bidding," BECAUSE THEY PERFORM AND MAKE MALCHUT.

118. Similarly, here below, at a time when there are evil people in a generation, that one, MALCHUT, gets covered and reduces herself until nothing is visible from her entire form, except a point. When the mighty powerful and truly just, so-to-speak, arrive, they perform this word, WHICH IS MALCHUT CALLED 'WORD,' and she starts shining slowly. Then she returns to her former stature and beauty and becomes Hei OF YUD HEI VAV HEI, as before.

119. The friends approached and kissed him. Rabbi Elazar said, If Ezekiel, the prophet, would have said this, it would have been a great marvel in the world. Rabbi Elazar took him and kissed him again. The child said, I will say the blessing. They said, You say the blessing and it behooves you to bless. He said, How holy you are and how MANY blessings are destined for you from holy Ima, THAT IS BINAH, because you have not restrained me from blessing.

120. He opened the discussion with the verse: "He who holds back corn, the people shall curse him: but blessing shall be upon the head of him who sells freely" (Mishlei 11:26). This verse means simply what it says, but we were taught that every person is obligated to say the blessing after the meal. If he is not versed in it, his wife and children bless in his stead. May a curse come upon that person who needs his wife and children to bless in his stead, because he does not know how to make that blessing.

121. If he does know, he is required to teach his son and give him the cup to make the blessing. Whoever prevents his son from getting an education, "the people shall curse him." "He who holds back corn (Heb. bar)," MEANING THAT HE PREVENTS HIS SON (ARAM. BAR) from blessing the Holy One, blessed be He, and being trained in the precepts, "the people shall curse him." HE ASKS: either "shall curse (plur.)" should have been in the singular form, or it should have said "the peoples shall curse (plur.) him," since "people" is one NATION, as it says, "And the one people shall be stronger than the other people" (Beresheet 25:23). Why is it "the people (sing.) shall curse (plur.) him?" HE REPLIES: It is written: "le'om," BECAUSE IT REFERS TO holy mother (Heb. la'em), THAT IS MALCHUT, who will curse that person that prevented that son from giving blessings to the Holy One, blessed be He, MEANING HE WAS CURSED TO MALCHUT, SO THAT SHE WILL NOT PROVIDE HIM BLESSINGS.

122. I am an only son to my mother. Hand me a cup so that I can give blessings to the Holy King, who presented the mighty ones at my mother's residence. I have spoken in their presence of difficult matters and was successful over them. Because of that, I will say the blessing and prior to that, I will interpret in its proper setting that scripture with which we began.

123. "He who holds back corn, the people shall curse him (Heb. yik'vuhu):" That is, whoever prevents his son FROM BLESSING, as we were taught "the people shall curse him." This is as it is written: "And that son of the Yisraelite woman, blasphemed (Heb. vayikov) the name" (Vayikra 24:11). "VAYIKOV" MEANS, HE PRONOUNCES. Here too, they will specify him to the mother, meaning they will tell his sins in detail to holy Ima, WHICH IS MALCHUT. "But blessing shall be upon the head of him who sells freely:" This applies to that person that will educate his son to give blessings to the Holy One, blessed be He, and teach him the precepts of the Torah.

124. The secret of this matter is written in the secret above: "What is His name and what is the name of His son, if you can tell" (Mishlei 30:4). That name is known: Hashem Tzva'ot is His name, WHICH IS BINAH, AS ALL THE LEGIONS (HEB. TZVA'OT) ARE HERS, the name of His son: that is, Yisrael is his name, WHICH IS ZEIR ANPIN, CALLED 'YISRAEL,' as it is written: "Yisrael is My son, My firstborn" (Shemot 4:22). Here we have Yisrael with all the keys of the Faith, MEANING ALL THE LEVELS OF MALCHUT CONSIDERED FAITH, hanging from him - ZEIR ANPIN CALLED 'YISRAEL.' He praises himself and says, "Hashem has said to me, 'You are My son'" (Tehilim 2:7). THAT IS, YUD HEI VAV HEI THAT IS BINAH SAID TO ZEIR ANPIN, YOU ARE MY SON. And it is definitely so, since Aba and Ima, WHICH IS RIGHT AND LEFT OF BINAH THAT ARE CALLED 'YISRAEL-SABA AND TEVUNAH,' AND ALSO 'ABA' AND 'IMA,' have adorned ZEIR ANPIN and blessed Him with many blessings, SINCE ALL MOCHIN OF ZEIR ANPIN ARE FROM YISRAEL-SABA AND TEVUNAH. They commanded everyone to "worship (also: 'kiss') in purity (Heb. bar)" (Ibid. 12), meaning kiss the hand of this son (Aram. bar), THAT IS, ZEIR ANPIN, MEANING it is as if He gave him dominion over everything, so that all shall serve him. "Lest He be angry" (Ibid.), because ABA AND IMA have adorned him, ZEIR ANPIN, with Judgment and Mercy. Whoever deserves Judgment is for Judgment and whoever deserves Mercy is for Mercy.

125. All the blessings of the above and below are ascending to this son, ZEIR ANPIN, and get adorned. Whoever prevents blessings from this son will spread out his sins in the presence of the holy King, meaning to the mother actually, WHICH IS BINAH. HENCE, IT SAYS, "HE WHO HOLDS BACK CORN, THE PEOPLE SHALL CURSE HIM." "But blessing shall be upon the head of him who sells freely:" That is the one who gives the grace and invites with the cup of blessing whoever he should, MEANING THE HOLY ONE, BLESSED BE HE. Through this, the Other Side is broken. By its breaking, it is subdued and the side of holiness is raised. This is what is written: "But blessing shall be upon the head of him who sells freely (Heb. mashbir)." As he uplifts and blesses the Holy One, blessed be He, and causes the Other Side to break down (Heb. shever), in accordance, the Holy One, blessed be He, draws blessings upon him from above and the one who is called 'blessing, WHICH IS MALCHUT, prevails upon his head.

126. From here on, friends, let us bless. They handed him the cup of blessing and he made the blessings. All the friends were rejoicing that they had not been so happy since the wedding celebration of Rabbi Elazar. They were first to greet him with happiness and willingly. That child told them, You should not part from me except by words of Torah, for that is the way we were taught.

127. He opened the discussion with the verse: "And Hashem went before them by day, in a pillar of a cloud..." (Shemot 13:21). That "and Hashem," THAT ALLUDES TO MALCHUT, has above it a tuning sound, MEANING, THAT CANTILATION MARK OF PAZER IS WRITTEN ABOVE IT, WHICH IS ERECT. Why? HE RESPONDS: It is only because at that period, how lovely and beautiful it was for this bride, WHICH IS MALCHUT, who was subdued until now in exile. Now she walks joyfully with an upright raised head within her multitudes.

128. By "And Hshem," the sound mark is erect above it, AND AFTER THIS IS WRITTEN: "Went before them by day." Up to this point, it is not known if the bride, WHICH IS MALCHUT, THAT IS ALLUDED TO IN THE NAME OF "AND HASHEM," goes before them or not, since there is a separating musical mark in "and Hashem," WHEN SINGING THIS PAZER CANTILATION MARK THAT SEPARATES "AND HASHEM" - WHICH IS MALCHUT, FROM "WENT BEFORE THEM BY DAY." HE RESPONDS: It is only that she, MALCHUT, INDICATED BY THE NAME "AND HASHEM," was there, but he who goes "before them," is the elder of the household, the owner, to whom the Holy One, blessed be He swore. And who is that? That is Abraham, MEANING CHESED OF ZEIR ANPIN, as it says, "Yet Hashem will command His steadfast love (Heb. Chesed) in the daytime (Heb. yoman)" (Tehilim 42:9). SIMILARLY, "If My covenant be not day and night" (Yirmeyah 33:25), OF WHICH CHESED IS CONSIDERED DAY because it is a day in which all the days, MEANING ALL THE SFIROT OF ZEIR ANPIN, are included, IN CHESED, a day of the other days, which is definitely all the other days. Therefore, it is called 'Yomam' (alluding plural form) and not the accustomed Yom. Because of this, it is written: "Went before them by day (Heb. yomam)." He, CHESED OF ZEIR ANPIN, walks by day and the bride, INDICATED BY "AND HASHEM," walks by night, as it is written: "And by night in a pillar of fire, to give them light" (Shemot 13:21). That is the bride, WHICH IS MALCHUT; everyone in his place, SINCE ZEIR ANPIN IS THE DOMINION OF THE DAY AND MALCHUT IS THE DOMINION OF THE NIGHT. Friends, day and night may they be ever before you. They kissed him, blessed him again and left.

129. They came before Rabbi Shimon and related the episode to him. He marveled and said, How proper that is, but he will not rise in fame. When a delicate tree grows, its light rises temporarily and soon it dims and sinks. In addition, I already said where that light came from, THAT HE WAS THE SON OF RAV HAMNUNA.

130. He opened with the verse: "His seed shall be mighty upon earth: the generation of the upright shall be blessed" (Tehilim 112:2). When a man is "mighty upon earth" and strong in Torah, mighty over his Evil Inclination, he is then certainly mighty upon earth, since his light rises continuously and abundantly. Then, "the generation of the upright shall be blessed," written "will bless." HE SAID THAT ABOUT RAV HAMNUNA, THAT BECAUSE HE WAS MIGHTY UPON EARTH, THEREFORE THE GENERATION OF THE UPRIGHT SHALL BLESS, IN THAT HE MERITED TO HAVE SUCH A SON.

131. Rabbi Aba said, But we see children speaking eloquently of lofty matters, and then they become world leaders. He said to them, Children that speak of one or two things for a while, without specific intention, a person can be secure by that Torah will be taught in Yisrael. But this CHILD, whose light has reached a mature stature with perfect logic is not so. Furthermore, the Holy One, blessed be He, desires to smell this apple. THEREFORE, IT IS IMPERATIVE THAT HE WILL DEPART. Praised is his lot.

132. Praised are you, the righteous, that it is written about you: "And the remnant that is escaped of the house of Judah, shall yet again take root downward, and bear fruit upward" (II Melachim 19:30). "Root downward:" He is like his father, RABBI HAMNUNA, who departed from the world and he is a "root downward" in the Yeshivah of the firmament, WHICH IS THE YESHIVAH OF METATRON. "And bear fruit upward" in the higher Yeshivah, WHICH IS THE YESHIVAH OF THE HOLY ONE, BLESSED BE HE. How fine this root and fruit are. If I would not have felt that the Holy One, blessed be He, has a desire to smell him I WOULD HAVE ARRANGED IT that no one would have any power over him, MEANING THAT HE WOULD LIVE LONG. However, let it be His wish that his mother shall not see any pain, because of him. And so it was THAT HE DIED.