252. \u201cAnd now come and curse this people for me, for it is mightier than I.\u201d Until that time, where did Israel make war with them and defeat them? In what place did they hit the sword of Israel and overcame like mighty ones, to show their might until they knew that Israel was mightier than him? Thus, what is \u201cfor it is mightier than I\u201d? That wicked one was wise and saw far ahead. He saw that King David, who came from Ruth the Moabite, was as strong and as brave as a lion and will wage fierce wars and defeat Moab, and place it under his feet. For this reason, he said, \u201cIt is mightier,\u201d in singular form, he who inherited that might, one king of theirs who would come from him, from Ruth the Moabite, to destroy Moab.<\/p>\n\n\n\n
253. \u201cPerhaps I will be able that we strike it.\u201d This verse should have been written, \u201cPerhaps I will be able that I strike it,\u201d or \u201cPerhaps we will be able that we strike it,\u201d but why does it say \u201cI will be, we will strike\u201d? That wicked one was wise. He said, I see one hand, one force, that one strong lion is stretching out its hand, perhaps I can with you, that we will unite, the two of us, and chop off that hand from that lion through a curse before that king comes to the world and drives Moab from its place? This is why it is written, \u201cPerhaps I can\u201d in singular form, and \u201cstrike\u201d in plural form, that perhaps I will be able to unite with you and the two of us will strike him.<\/p>\n\n\n\n
254. What is \u201ccurse for me\u201d? That wicked one spoke to Balaam in two languages. One that said \u201ccurse for me,\u201d and one that said \u201ccurse them for me.\u201d He said \u201ccurse for me,\u201d gather for me herbs and charms of heads of snakes and put them in a sorcerer\u2019s pot. When he saw that his power was greater with his mouth, he repeated and said, \u201cAnd come now and curse this people for me.\u201d<\/p>\n\n\n\n
255. Although that wicked one, Balak, did not leave his spells, but gathered all kinds of herbs and spells of heads of snakes, and took a sorcerer\u2019s pot and stuck it 1,500 cubits underground, and concealed it for the end of days, when David came, he dug 1,500 cubits into the earth and took out water from the abyss, and poured it on the altar. When he poured the water, he said, \u201cI will bathe in this water,\u201d Balak\u2019s sorcerer\u2019s pot, as it is written, \u201cMoab is My washpot.\u201d<\/p>\n\n\n\n
256. \u201cI will cast My shoe on Edom.\u201d \u201cI will cast My shoe\u201d is also that He was watching far ahead, as it is written, \u201cAnd Esau said to Jacob,\u201d \u2018Please feed me some of that red stew, for I am weary.\u2019\u201d Please feed me\u201d means actual feeding, opening of the mouth and throat to swallow. David said to that swallower who feeds feedings, \u201cI will throw my shoe on his mouth to clog his throat.\u201d This is why he said, \u201cI will cast my shoe on Edom.\u201d<\/p>\n\n\n\n
257. \u201cI will shout aloud over Philistia.\u201d David observed this, too, far ahead. He said, \u201cCanaan is the evil side of the Sitra Achra, and the Philistines are from Canaan, and what should be done to the Sitra Achra is a trumpet sound, as it is written, \u201cAnd when you go to war in your land \u2026 who oppresses you.\u201d A trumpet sound means breaking, to break its power and might. For this reason, \u201cI will shout aloud over Philistia,\u201d to break them, for this is what they deserve.<\/p>\n\n\n\n
258. It is written, \u201cJustice shall be the belt of his waist, and faith the belt of his loins.\u201d Justice is faith; they are both names of Malchut. The belt of his waist is the belt of his loins.<\/p>\n\n\n\n
259. However, justice is not as faith, although it is all one, Malchut. However, when Malchut is in harsh judgment and receives from the left side, she is called \u201cjustice,\u201d which is actual judgment, as it is written, \u201cFor when your judgments are in the earth, the inhabitants of the world learn justice.\u201d This degree, which is called \u201csentence,\u201d is Rachamim [mercy], ZA, and when sentence approaches justice, which is judgment, then justice, Malchut, is perfumed, and the people of the world can tolerate the judgment of justice.<\/p>\n\n\n\n
260. Faith is called Malchut. When truth, ZA, connects to her for joy, all the faces shine. At that time, Malchut is called \u201cfaith,\u201d and then there is forgiveness to all, forgiveness of iniquities, and all the souls of the evil wicked ones that rise, which are indebted in several debts, since they rise in a deposit that we say before going to sleep, \u201cIn Your hand I deposit my spirit,\u201d she returns their souls to them with mercy, and she has mercy on them. At that time, she is called \u201cfaith,\u201d and there is no faith without truth, for Malchut is called \u201cfaith\u201d only during the coupling with ZA, who is called \u201ctruth.\u201d<\/p>\n\n\n\n
261. Now, the belt of his waist and the belt of his loins, what are the two belts here? Although waist and loins are one, they are two degrees, one above and one below. Above, in the beginning of the waist, is called \u201cwaist.\u201d At the end of the waist, it is called \u201cloins,\u201d as it is written, \u201cand a belt on the loins,\u201d to cover the pubes. This is why he calls them \u201cloins,\u201d as they are at the end of the waist and over the top of the thighs. When the woman is in labor pains, these loins will disconnect from the top of the thighs, and she places her hands on them because of the pain.<\/p>\n\n\n\n
262. Because of it, for might and for war, it is written, \u201cJustice shall be the belt of his waist,\u201d since there is a person\u2019s place of might. And for mercy and goodness, it is written, \u201cfaith the belt of his loins,\u201d mercy for Israel, and one is justice, the belt of his waist, judgment for the rest of the nations.<\/p>\n\n\n\n
263. How is justice a harsh judgment? After all, it is written, \u201cJudge your friend with justice,\u201d and also, \u201cJustice, justice you shall pursue.\u201d It is certainly so, for there is no concession whatsoever in justice, except according to the judgment. Also, one who judges one\u2019s friend, should not make any allowances on the judgment, but rather with justice, and not take love into consideration. Scales of justice means without allowances to this or that side, not to the one who gives, and not to the one who receives.<\/p>\n\n\n\n
For this reason, it is one degree that is divided into two sides. These two sides, which are two areas, stand one for the rest of the nations, and one for Israel. When Israel came out of Egypt, they were equipped with those belts: one for war, justice, the belt of his waist, and one for peace, faith, the belt of his loins.<\/p>\n\n\n\n
264. When Balak consulted, he said, \u201cand [I will be able to] drive them out from the land.\u201d He said, \u201cThat degree to which Israel is gripped is from the earth, Malchut. Certainly, it is mightier than I, who can fight and face Israel? Their degree is stronger than my degree. For this reason, I will drive them out from the land, from their degree, Malchut. If I drive them out from the land, meaning be able to make them sin, I will be able to do with them anything I want. Their power is in the mouth and in action, but the mouth is yours and action is mine, and we can defeat them.\u201d<\/p>\n\n\n\n
265. \u201cFor I know that he whom you bless is blessed, and he whom you curse is cursed.\u201d How did he know? In the beginning, it is written that he \u201cfought against the former king of Moab and taken all his land out of his hand,\u201d since he hired Balaam to curse him. But \u201cfor I know\u201d means that he knew by his wisdom, especially since it is written, \u201cwhom you bless is blessed.\u201d Why did he need to mention blessing here? After all, he went for a curse, and if that thing he knew before from Balaam was a curse, then what is \u201cwhom you bless is blessed\u201d?<\/p>\n\n\n\n
266. However, it is written, \u201cI will bless the Lord at all times; His praise is always in my mouth,\u201d and it is written, \u201cI will bless the Lord who has given me counsel.\u201d Who is the one who needs blessing from the lower ones? He, Et [the], Malchut, who grips to Israel like a flame to a wick. David, who knew that, said, \u201cI will bless the.\u201d<\/p>\n\n\n\n
That wicked one said to Balaam, their degree, gripped to them, since their blessings, which they bless each day. Thus, you have the power to bless that degree and uproot it from them. This is \u201cFor I know that whom you bless is blessed,\u201d that he, too, can bless Malchut, who is called \u201cthe,\u201d and by this we can defeat them. Bless that degree and curse the wick, which are Israel, to which Malchut is gripped like a flame to a wick. This is why he said, \u201cwhile I meet the Lord,\u201d meaning that I will uproot the Malchut from them, who is called Yod-Hey, so she does not unite with them.<\/p>\n\n\n\n
267. Also, \u201cI meet the Lord,\u201d I will conduct and extend to his degree, with transgressions and with impurity, with the nocturnal ejaculation and with the impurity that his sons make, and it will cause them annihilation. Ikareh [I will meet], from the word Keri [nocturnal ejaculation]. Promptly, \u201cAnd the elders of Moab and the elders of Midian departed with divination in their hand,\u201d so that that wicked one would not say that he does not have various spells with him, the ones he needs, and would be delayed over them.<\/p>\n","protected":false},"excerpt":{"rendered":"
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