545. "...All your males shall appear" (Ibid.). HE ASKS, Why "all your males?" Rabbi Elazar said, literally all males for they receive the blessing from the fountain of the spring, DENOTING YESOD. From here we learned that every circumcised Yisrael needs to be seen before the Holy king in order to receive the blessings from the fountain of the spring. This is the essence of the verse "according to the blessing of Hashem your Elohim which he has given you" (Devarim 16:17), and, "before the Master, Hashem." As explained, THE MASTER IS YESOD, because from there the blessings flow, and they receive blessings. Fortunate is the lot of Yisrael above that of other nations.
545. יֵרָאֶה כָּל זְכוּרְךָ, אֲמַאי כָּל זְכוּרְךָ. א"ר אֶלְעָזָר כָּל זְכוּרְךָ מַמָּשׁ. בְּגִין דְּנַטְלִין בִּרְכָּתָא, מִמַּבּוּעָא דְּנַחֲלָא. מִכָּאן תָּנֵינָן, כָּל בַּר יִשְׂרָאֵל דְּאִתְגְּזַר, בָּעֵי לְאִתְחֲזָאָה קָמֵי מַלְכָּא קַדִּישָׁא, בְּגִין דְּנָטִיל בִּרְכָּתָא, מִמַּבּוּעָא דְּנַחֲלָא. הה"ד, כְּבִרְכַּת יְיָ' אֱלֹהֶיךָ אֲשֶׁר נָתַן לָךְ. וּכְתִיב אֶל פְּנֵי הָאָדוֹן יְיָ,' כְּמָה דְּאוֹקִימְנָא, דְּמִתַּמָּן מְרִיקָן בִּרְכָּאן, וְנַטְלִין בִּרְכָּתָא. זַכָּאָה חוּלָקֵיהוֹן דְּיִשְׂרָאֵל, מִכָּל שְׁאַר עַמִּין.
546. One time the children of Yisrael made a pilgrimage TO JERUSALEM to celebrate the festival and there were idol worshippers among them. That year no blessings were present in the world. They came and asked Rav Hamnuna Saba. He said to them, did you see any sign TO INDICATE THAT THE PILGRIMAGE WAS UNFAVORABLE? They replied, we did see a sign; when we returned from there, all roads were blocked by water, there were clouds and darkness so that none of us who went there were unable TO RETURN. Furthermore, when we came to be seen, the surface of the heavens became dark and stormy. He said to them, certainly either there were among you some uncircumcised people or idol worshippers. For in such moments, the blessing reaches only circumcised children of Yisrael. The Holy One, blessed be He, looks for that sign and blesses them.
546. זִמְנָא חֲדָא, סְלִיקוּ יִשְׂרָאֵל לְמֵחַג חַגָּא, וְאִתְעָרְבוּ עעכו"ם בַּהֲדַיְיהוּ, וְהַהוּא שַׁתָּא לָא אִשְׁתְּכַח בִּרְכָּתָא בְּעָלְמָא. אָתוּ שָׁאִילּוּ לְרַב הַמְנוּנָא סָבָא, אָמַר לְהוּ, חֲמֵיתוּן סִימָנָא בְּקַדְמֵיתָא בְּהַאי א"ל, סִימָנָא חֲמֵינָן, דְּכַד תַּבְנָא מֵהָתָם, כָּל אָרְחִין אַסְתִּימוּ מִמַּיָּא, וַעֲנָנָא, וַחֲשׁוֹכָא אִשְׁתְּכַח, דְּלָא יַכְלִין לְמֵהַךְ כָּל אִינּוּן דְּסָלִיקוּ לְתַמָּן. וְעוֹד, בְּשַׁעֲתָא דְּעָאלָנָא לְאִתְחֲזָאָה אַפֵּי שְׁמַיָא אִתְחַשָּׁכוּ וְאִתְרְגִיזוּ. אָמַר לְהוּ, וַדַּאי אוֹ אִית בֵּינַיְיכוּ בְּנֵי נָשָׁא דְּלָא אִתְגְּזָרוּ, אוֹ עעכו"ם סְלִיקוּ בַּהֲדַיְיכוּ. דְּהָא לָא אִתְבָּרְכָאן בְּהַהִיא שַׁעֲתָא, בַּר מֵאִינּוּן יִשְׂרָאֵל דְּאִתְגְּזָרוּ. וּבְהַאי אָת קַדִּישָׁא מִסְתַּכֵּל קוּדְשָׁא בְּרִיךְ הוּא, וּבָרִיךְ לוֹן.
547. The next year, they made pilgrimage, and idol worshippers were dispersed with them. When they ate of the meat of the sacrifice and were rejoicing, they saw the idol worshippers look like a wall, NAMELY SAD. They watched how everybody made the blessing but they did not. They told this in a court of law. They came and asked them, What part of the sacrifice did you eat? They did not know. Inquiring showed they were idol worshippers and they were slain. They said, blessed is the Merciful One who saved His people. The blessing rests only with Yisrael, holy seed, children of Faith, children of truth. That year the blessing in the world reached its zenith. They explained, "Surely the Righteous shall give thanks to Your name..." (Tehilim 140:14).
547. לְשַׁתָּא אַחֲרָא סְלִיקוּ, וּסְלִיקוּ אִינּוּן עעכו"ם, דְּאִתְעָרְבוּ בַּהֲדַיְיהוּ, כַּד הֲווֹ אַכְלִין קָרְבְּנַיָּיא, וַהֲווֹ חַדָּאן. וְחָמוּ לְאִינוּן עעכו"ם, דְּטַפְסָאן בְּקוּטְרַיְיהוּ לְקוּטְרָא דְּכוֹתָלָא. אַשְׁגָּחוּ בְּהוּ דְּכֹלָּא מְבָרְכִין, וְאִינּוּן לָא בְּרִיכוּ. אָתוּ וְאָמְרוּ מִלָּה לְבֵי דִּינָא, אָתוּ וְשָׁאִילּוּ לוֹן, אָמְרוּ, הַאי דַּאֲכַלְתּוּן, חוּלָקָא דִּלְכוֹן, מַאן קוּרְבָּנָא הֲוָה. לָא הֲוָה בִּידַיְיהוּ. בָּדְקוּ וְאַשְׁכָּחוּ דְּאִינּוּן עעכו"ם, וְקָטְלוּ לוֹן. אָמְרוּ, בְּרִיךְ רַחֲמָנָא דְּשֵׁזִיב לְעַמֵּיהּ, דְּוַדַּאי לֵית בִּרְכְתָא שַׁרְיָא, אֶלָּא בְּיִשְׂרָאֵל, זַרְעָא קַדִּישָׁא, בְּנֵי מְהֵימְנוּתָא, בְּנֵי קְשׁוֹט. וְהַהִיא שַׁתָּא אִשְׁתְּכַח בִּרְכְתָא בְּעָלְמָא, בִּשְׁלִימוּ. פָּתְחוּ וְאָמְרוּ, אַךְ צַדִּיקִים יוֹדוּ לְשִׁמְךָ וְגוֹ.'
548. Rabbi Chiya said, due to the merit of circumcised Yisrael, the enemy is humbled before them and they inherit their land. Come and behold, it is written, "all you males appear" (Shemot 34:23), MEANING CIRCUMCISED MALES, then it is written, "For I will cast the nations before you, and enlarge your borders" (Ibid. 24). MEANING, IN THE MERIT OF CIRCUMCISION, the Holy One, blessed be He, WHO POSSESSES JUDGMENT AND MERCY, uproots dwellers from their place, REFERRING TO THE ENEMY, and replaces dwellers to their place MEANING THE CHILDREN OF YISRAEL. For this reason, "all you males appear before the master, Hashem," NAMELY THE HOLY ONE, BLESSED BE HE, WHO IS TIFERET POSSESSING JUDGMENT AND MERCY AND SO HE CAN UPROOT SOME AND REPLACE WITH OTHERS. Rabbi Yehuda said, "The master" resembles the words in the verse, "Behold, the master, Hashem Tzva'ot, shall lop the bough with terror" (Yeshayah 10:33), WHICH REFERS TO UPROOTING DWELLERS. "And there shall come forth a rod..." (Yeshayah 11:1) REFERS TO BRINGING BACK DWELLERS. It is all the same, JUDGMENT AND MERCY WORKING TOGETHER and he uproots dwellers and settles other dwellers. Rabbi Yitzchak said, there is a master WHICH IS TIFERET, and there is a master (Heb. adon) WHICH IS YESOD. All are dependent in one, NAMELY MALCHUT CALLED ADONAI.
548. ר' חִיָּיא אָמַר, בִּזְכוּת יִשְׂרָאֵל גְּזִירִין, אִתְכְּנָעוּ שַׂנְאֵיהוֹן תְּחוֹתֵיהוֹן, וְיַרְתֵּי אַחֲסַנְתֵּהוֹן. ת"ח מַה כְּתִיב, יֵרָאֶה כָּל זְכוּרְךָ. וּכְתִיב בַּתְרֵיהּ, כִּי אוֹרִישׁ גּוֹיִם מִפָּנֶיךָ וְהִרְחַבְתִּי אֶת גְּבוּלֶךָ. דְּקוּדְשָׁא בְּרִיךְ הוּא עָקַר דִּיּוּרִין מֵאַתְרַיְיהוּ, וְאָתִיב דִּיּוּרִין, לְאַתְרַיְיהוּ. בְּגִינֵי כַּךְ יֵרָאֶה כָּל זְכוּרְךָ אֶת פְּנֵי הָאָדוֹן יְיָ.' רַבִּי יְהוּדָה אָמַר, הָאָדוֹן. כְּמָה דִּכְתִּיב, הִנֵּה הָאָדוֹן יְיָ' צְבָאוֹת מְסָעֵף פּוּארָה וְגוֹ,' וְיָצָא חוֹטֶר וְגוֹ,' וְכֹלָּא חַד, מְעַקֵּר דִּיּוּרִין וְאָתִיב דִּיּוּרִין. ר' יִצְחָק אָמַר, אִית אָדוֹן, וְאִית אָדוֹן, וְכֹלָּא בְּחַד תַּלְיָא.