מזוזה ד

Vi-attu Adoanuy teeschak lumoa teelag lichul goyeem. For it is stated in the teachings of our Master, Teacher, and Rebbe, may his memory be for a blessing, that even when a person draws himself from evil toward good by only a hairsbreadth (k’chut ha-sha’arah), it is exceedingly, exceedingly precious in the eyes of Hashem blessed-be-He. For since the person is in such a coarse physical body in this material world, so much so that the obstacles and impediments and enticers and confusions have multiplied without end, therefore every single movement by which a person draws himself from his materiality toward Hashem blessed-be-He and His Torah — even if it is only a hairsbreadth — is exceedingly, exceedingly precious in the eyes of Hashem blessed-be-He. And through this it is fitting for a person to give himself life and to gladden himself even as he is.

And he brought there a story about a tzaddik upon whom fell a tremendous heaviness and melancholy — so much so that he could find no joy in anything at all — except in the blessing shelo asani goy [Who has not made me a gentile] etc. etc. And then it was shown to him that thousands and tens of thousands of worlds are not worth a single hairsbreadth by which a person moves himself in this world to draw close to Hashem blessed-be-He etc. See all of this there well, at the end of the book Sipuray Ma’asiyos [Stories of Wonders].

But You, O LORD, laugh at them; You mock all the nations.

And this is what Hashem blessed-be-He praised in Knesses Yisrael: sa’reich k’eder ha-izim she-galashu [your hair is like a flock of goats that stream down] etc. And Rashi explained: even the empty ones among you are beloved to Me etc. And similarly he explains further, in chapter six, on the verse sa’reich k’eder ha-izim — referring to the small ones — that your hair alludes to the lowly and base among Yisrael, who are also exceedingly precious in the eyes of Hashem blessed-be-He. For He finds in them great praise through the good points (nekudos tovos) He finds in each and every one of them. And therefore they are called by the name se’aros [hairs], for this is the essence of their praise: that in each of them He finds many holy hairs, meaning each time they pull themselves by a hairsbreadth toward Hashem blessed-be-He or toward matters pertaining to His service — which is exceedingly precious before Hashem blessed-be-He, as mentioned.

10 עֻזּוֹ אֵלֶיךָ אֶשְׁמֹרָה כִּי-א-לֹהִים מִשְׂגַּבִּי And this is the aspect of tzitzis, which are the aspect of se’aros [hairs], as brought: the aspect of vayikacheni b’tzitzis roshi [and he took me by the lock of my head]. That is: the tzitzis are the aspect of the thread of chesed that Hashem blessed-be-He draws upon us each day, for these threads of chesed — the aspect of tzitzis — are braided and woven from the aforementioned hairs, from what Hashem blessed-be-He tilts toward chesed, and finds in each person of Yisrael good points that are the aspect of se’aros as mentioned. And these hairs gather together and are braided and woven and become the aspect of the holy threads of tzitzis that illuminate upon Yisrael each day. For it is known in the kavanos that the aspect of tzitzis is drawn from the supernal hairs and threads from the aspect of the hairs of Atik and Abba and Ima, from which emerges the light of the holy tzitzis, as explained in the kavanos of tzitzis — see there — as mentioned.

Oozoa ailechu eshmoaru key Eloaheem meesgabee. For Atik is the aspect of supernal and awesome chesed, the aspect of v’rav chesed [and abundant in kindness], for there all is goodness and chesed, and there is the root of all thirteen attributes of mercy which are the thirteen rectifications of the holy beard (tikunay dikna), where all transgressions are forgiven and transformed into merits. And all the holy lights drawn from there are entirely in the aspect of hairs and threads, as is known from the writings of the Ari, may his memory be for a blessing. For from the immensity of the chesed and the wondrous good that exists there, Hashem blessed-be-He looks only at the good in Yisrael. Even in the sinners of Yisrael He looks only at the aspect of the hairs found in each and every one — each one’s movement from time to time by a hairsbreadth from his materality toward Him blessed-be-He. And through this great and awesome lights are illuminated there, called the aspect of hairs and threads, in the aspect of v’Atik Yomin yativ levoshah k’talg chivar u-se’ar reisheh k’amar neka [and the Ancient of Days sat, His garment was white as snow and the hair of His head like pure wool]. And through these aspects of hairs all judgments are sweetened, all transgressions are forgiven, and all chassadim and goodnesses are drawn upon Yisrael — all through the aspect of the supernal hairs, drawn through the good hairs that Hashem blessed-be-He finds in each person of Yisrael even in the most lowly of the lowly. And from them emerges the light of tzitzis, as mentioned.

And this is the aspect of min ha-meitzar karasi Kah [from the straits I called out to G-d]. And it is explained in the kavanos that meitzar has the same letters as tzemer [wool] — the aspect of hairs, which are the aspect of the rectifications of the holy beard (tikunay dikna). See there — as mentioned. For the hairs of the holy beard, which are all the attributes of mercy, are drawn through the aspect of min ha-meitzar karasi Kah: through a person pulling himself by a hairsbreadth from his materiality toward Hashem blessed-be-He. That is: when a person is in great distress and the desires and the Sitra Achra prevail over him as much as they do, until there is no way for him to turn left or right — in the aspect of kol rodfeha hisiguha bein ha-meitzarim [all her pursuers overtook her in the narrows] — until it seems that all hope is lost, heaven forbid. And in the very depths of his distress and the straits of his soul he turns to Hashem blessed-be-He and cries out to Him from the straits, in the aspect of min ha-meitzar karasi Kah. Even if his turning to Hashem blessed-be-He is only a hairsbreadth, it is precious in the eyes of Hashem blessed-be-He, and from meitzar is made tzemer — the aspect of the hairs of the holy beard, where all is mercy and good, and where everything turns to goodness and merit, as is known.

O my strength, I wait for You; for G-d is my haven.

And this is the aspect of the thread of wool (chut shel tzemer) on Yom Kippur that used to whiten the transgressions of the entire year, as it is written: v’im ya’adimu ka-tola k’tzemer yihyu [if they be red as crimson, they shall become as wool]. For the essential forgiveness of transgressions on Yom Kippur is drawn through this aspect: through Hashem blessed-be-He finding in Yisrael, even in the sinners heaven forbid, many many good hairs, as mentioned. Through this the supernal hairs illuminate — the aspect of the rectifications of the holy beard, the aspect of wool as mentioned — through which all transgressions are forgiven as mentioned.

11 א-להי חַסְדִּי יְקַדְּמֵנִי א-לֹהִים יַרְאֵנִי בְשֹׁרְרָי And this is the aspect of raishis haGez [the first of the shearing] that one must give to the Kohen. For the Kohen is the man of chesed, the aspect of Micha’el Kahana Rabba who always advocates merit on behalf of Yisrael. And all the merits found in Yisrael are through the aspect of the aforementioned hairs, through which one can find merit even in the most lowly of the lowly. For in all of them are found many good hairs — the times each one pulls himself from evil to good by a hairsbreadth — which is the aspect of sa’reich k’eder ha-izim, said of the sinners of Yisrael as mentioned.

Eloahay chasdiy yikadimainee Eloaheem yarainee vishoariruy. And therefore one must give to the Kohen the raishis haGez from the wool: in order to rectify the aspect of wool at its root, which is the aspect of the supernal hairs as mentioned. That is: to draw chassadim upon Yisrael through the good hairs found in them — each one’s drawing himself each time by a hairsbreadth toward Him blessed-be-He, as mentioned. And this is v’raishis gez tzoncha titen lo ki vo bachar Hashem la’amod l’shares etc. For the essential service of the Kohen is in the sacrifices, to atone for Yisrael, which is accomplished through the aspects of the aforementioned hairs. Through this Hashem blessed-be-He is appeased with Yisrael and forgives their transgressions, in the aspect of the thread of wool that whitens transgressions on Yom Kippur as mentioned. And the Kohen, the man of chesed, is engaged in this. And therefore the raishis haGez rightfully belongs to him, as mentioned.

And this is [the meaning of]: halo kivnei kushiim atem li bnei Yisrael [Are you not like the children of the Kushites to Me, O children of Yisrael?] etc. And it is a supremely wondrous puzzle, and every one who sees it is astounded: how could it enter the mind that Hashem blessed-be-He would compare Yisrael, heaven forbid, to the children of Kushites? Has He not already chosen us from all peoples and promised never to forsake us and never to exchange us for another nation — as is made clear in countless places? And how could He blessed-be-He say such a thing about Yisrael, His close people? And furthermore, within this very passage He immediately concludes to the good, as it says there: efes ki lo hashmeid ashmid es beis Ya’akov etc. ki hinei anochi metzaveh vahaniosoti etc. bayom hahu akim es sukas David ha-nofeles etc. hinei yamim ba’im etc. v’nigash choreish ba-kotzer etc. How then did He begin to condemn Yisrael so severely — comparing them to other nations, heaven forbid? But in truth all the rebukes with which Hashem blessed-be-He reproves Yisrael, and all the shaming with which He sometimes shames them — it is all for great good, in order to teach merit and chesed upon them, in order that they return to Him in truth. For sometimes Yisrael corrupt their deeds so greatly that the small measure of good within them is barely discernible at all, due to the enormity of the transgressions and corruptions, may the Merciful One protect us. And if Hashem blessed-be-He wished to advocate merit on their behalf through the little good in them, the accusers would arise, heaven forbid, and find a thousandfold in opposition, heaven forbid. But Hashem blessed-be-He is a lover of kindness (chofetz chesed). And even so He Himself desires and wills to tilt the scales toward chesed for them — then in His goodness and His wondrous wisdom He Himself shames Yisrael with ultimate shame and says of them that they are already, before Him, heaven forbid, like all the nations, since they have already corrupted so greatly. And the moment Hashem blessed-be-He reverses the matter and says of Yisrael that they are exactly like the nations — then immediately the truth of the good points within them is revealed. For surely at first the good within them was not considered at all, until it was almost invisible entirely. For surely according to the holiness of Yisrael at their root, even if one sins by only a hairsbreadth all his days, heaven forbid, it is also a great and awesome blemish. For Yisrael are completely distant from transgression, heaven forbid, and from all kinds of defects, heaven forbid — all the more so when they sin, heaven forbid, more than a hairsbreadth; and all the more and more so when they actually commit transgressions, heaven forbid, may the Merciful One protect us — especially when they transgress greatly, heaven forbid, until the transgressions become innumerable and the little good is barely discernible at all. Especially since even the little good is mixed with much dross — surely when one wishes to examine the enormity of their defects according to the holiness of Yisrael, it is almost hopeless, heaven forbid. For according to the magnitude of Yisrael’s holiness, according to what they ought properly to be, it is almost impossible to bear their defects heaven forbid, and the good within them is completely invisible, heaven forbid. But Hashem blessed-be-He is rav chesed v’emes [abundant in kindness and truth] and desires the world’s existence. For He knows our inclination, from where a person was taken and where he is constrained in this world etc. Therefore in His immense compassion He Himself reverses the matter and begins to compare Yisrael to all the nations. And this is: halo kivnei kushiim atem li bnei Yisrael etc. halo es Yisrael he’eleisi me-eretz Mitzrayim u-Felishtim mi-Kaftor etc. And the moment He compares and equates them to the other nations, surely all will agree and declare openly that there is still an immense and wondrous difference, as far as east from west, between Yisrael and the nations. For compared to the nations, many hairs and good points are always found in Yisrael — by thousands and tens of thousands. For even when Yisrael, heaven forbid, are on the lowest level, still even the most lowly among them is full of mitzvos like a pomegranate, as our Sages of blessed memory said (Sanhedrin 37) on the verse k’felach ha-rimon rakatecha [like a slice of pomegranate is your temple]: even the empty ones among you etc. It follows that precisely through comparing Yisrael to the children of Kushites and the other nations, this teaches merit upon them. For through this the merit and the good within them is revealed and illuminates before the eyes of all. For compared to the nations: amecha Yisrael kulam tzadikim [Your people Yisrael are all righteous], for all of us wear tallis and tefillin each day and fast on Yom Kippur etc. etc. It follows that Hashem blessed-be-He’s intent is for good and is a great praise of Yisrael in His comparing them to the children of Kushites, as mentioned. And this is what He concluded there: efes ki lo hashmeid ashmid es beis Ya’akov etc. ki hinei anochi metzaveh vahaniosoti b’chol ha-goyim es beis Yisrael ka-asher yino’a ba-kevarah v’lo yipol tzeror aretz [yet I will by no means destroy the house of Yaakov … for behold I command and I will shake the house of Yisrael among all the nations as one shakes with a sieve, and not one pebble shall fall to the earth]. That is: Hashem blessed-be-He says that surely He will not destroy Yisrael, heaven forbid, as He destroys the sinful nations from the face of the earth — as it says there before: hinei einei Hashem ba-mamlachah ha-chata’ah v’hishmadti osah etc. But the house of Yaakov He will not destroy, heaven forbid. For behold He commands to shake Yisrael in a sieve against the nations, to clarify and sift them thoroughly — as one clarifies and sifts in a sieve, such that not one pebble shall fall to the earth. And then all will see plainly the immensity of the difference between Yisrael and the nations. For even as Yisrael are, there are still many good points and many strands of good hairs among them — their drawing themselves each time toward Hashem blessed-be-He — which is exceedingly precious before Hashem blessed-be-He, as mentioned. And through this He will have mercy upon us and bring us the complete redemption through Mashiach our righteous one, whose attainment reaches to Atik etc. as mentioned. And therefore He concluded there: bayom hahu akim es sukas David ha-nofeles v’gadarti es pirtzeihen va-harisosav akim etc. For precisely through this will He sustain the Sukas David: through reversing the matter and comparing Yisrael entirely to the nations as mentioned, through which precisely are revealed and seen the many good points within them compared to the nations as mentioned. And through this Mashiach will come and raise up the fallen Sukas David, as mentioned. And this itself is the aspect of kara shmo Lo Ami ki atem lo ami [he called his name Not-My-People, for you are not My people] etc. v’haya mispar bnei Yisrael k’chol ha-yam etc. v’haya bi-mkom asher ye’amer lahem lo ami atem ye’amer lahem bnei El chai [and the number of the children of Yisrael shall be like the sand of the sea … and it shall be that in the place where it shall be said of them: You are not My people — it shall be said of them: children of the living G-d]. And our Sages of blessed memory asked: what is the connection between punishment and consolation placed together in a single utterance? — as brought in Rashi’s commentary. But according to the above, the matter is well understood. For precisely through this — Hashem blessed-be-He saying to Yisrael lo ami atem, that they are merely like the other nations — through this the greatness and the splendour of their level is revealed. For compared to the nations, all of Yisrael are holy, as mentioned. And therefore they are placed side by side, for precisely through saying to them lo ami atem, through this He will have mercy upon them and save them and multiply them like the sand of the sea etc. — since all see that compared to the nations they are all righteous, as mentioned. And this is: v’haya bi-mkom asher ye’amer lahem lo ami atem ye’amer lahem bnei El chai. For precisely in the place where it is said of them lo ami atem, through that very [statement] it shall be said of them bnei El chai. For through this precisely their level and their splendour is revealed, as mentioned. And all of this I received and understood from the holy conversations of our Rebbe, may his memory be for a blessing — and from the Torah discourse Azamrah L’Elokai B’Odi [I will sing to my G-d while I still exist] (Siman 282) — see there well. And from many Torah discourses, and in particular from what he told me: that he spoke with a certain man who was greatly lamenting before him his abundance of evil and ugly deeds, may the Merciful One protect us. For this man greatly desired to draw close to Hashem blessed-be-He and to emerge from his evil deeds, but each time they overpowered him more and more, until many days and years passed and he did not merit to emerge from what he needed to emerge from. Yet nonetheless he strengthened himself greatly each time and kept striving to draw close to Hashem blessed-be-He, and he lamented greatly before him, may his memory be for a blessing, about the murkiness of his deeds, may the Merciful One protect us. And our Rebbe, may his memory be for a blessing, answered him with wisdom, with simplicity and directness: “I have no one to speak with” — for he is already entirely evil. And immediately the aforementioned man was stirred and answered our Rebbe, may his memory be for a blessing: “But in spite of all this, sometimes I do strengthen myself to draw myself toward the holiness of Yisrael etc.” Our Rebbe, may his memory be for a blessing, answered him and said: “That is a little of a little.” And immediately he told him to conduct himself with the Torah discourse Azamrah L’Elokai B’Odi etc. All this our Rebbe told me, and I understood his holy intention: that precisely through this he revived the man. For the man had fallen so greatly in his own eyes that it was impossible to revive him through any approach — only when he told him that he was entirely evil did the man immediately stir within himself and begin to feel somewhat the holiness of the good points (nekudos tovos) still present within him. And then our Rebbe said to him to go with the Torah discourse Azamrah L’Elokai B’Odi etc., as mentioned. For the entire aforementioned matter is explained well in the Torah discourse Azamrah mentioned above: that even a complete wicked person must be judged favourably, for how is it possible that no good point whatsoever be found in him etc. And so too a person regarding himself etc. — see there well. That is, as mentioned: when a person sees that his deeds are not going well at all, heaven forbid, he must turn the matter around and look at himself from the other side — that is, as if, heaven forbid, he were already entirely degraded. And opposite one who is entirely degraded and evil, he will certainly find even within himself, within the very depths of his degradation, many and many good points. And through this he revives himself — as explained there well in the aforementioned Torah discourse. Understand all of this well with the eye of truth in its trueness, in a manner that you will be able to revive yourself through this always. And this is the aspect of Shabbos Nachamu after Tisha B’Av. For at first glance it is puzzling: before Tisha B’Av — which is before the essential destruction of the Temple — one mourns greatly over the exile and the destruction throughout all the days of Bein HaMetzarim. And on Tisha B’Av one mourns very greatly and does not don tefillin. Yet immediately after Tisha B’Av one ceases from mourning and does not observe any of the laws of Bein HaMetzarim — and moreover one is greatly consoled, for one begins immediately on the first Shabbos after Tisha B’Av to read the haftarah of Nachamu Nachamu ami [console, console My people] etc., and all seven Shabbosos of consolation until Rosh Hashanah. And the matter is puzzling at first glance, for it would have been fitting to observe some days of mourning after the completion of the destruction which was on Tisha B’Av — to mourn over the great depth of our troubles. And why did our Sages of blessed memory ordain the opposite? But the matter is explained according to the above. For during Bein HaMetzarim the strict judgements were intensifying, heaven forbid, as brought — for then many accusations were being aroused against Yisrael for their sins, until they caused the Temple to be destroyed from the Seventeenth of Tammuz until Tisha B’Av. And on Tisha B’Av the judgement intensified yet more until that was the time of the essential complete destruction. But immediately when fire was kindled in the Temple to destroy it, immediately the judgement began to subside — as our Sages of blessed memory said: that He cooled His wrath by kindling fire in Tzion etc. That is, as mentioned. For the Temple is the glory of Yisrael (tif’eres Yisrael), as it is written: ge’on uzzam machmad tif’arsom [the pride of their strength, the delight of their glory]. And it is written: beis kodsheinu v’sif’arteinu [our holy and glorious house]. That is, all the holy colours of the good deeds of Yisrael were illuminated there, for the Temple was the totality of all holiness of Klal Yisrael. And all the mitzvos and good deeds that Yisrael performed all ascended to the Temple, and there they were portrayed and delineated — and this was the aspect of the wondrous colours and designs that were in the Temple. For the Temple was the totality of the Torah and prayer of Yisrael, as it is written: v’kamta v’alis el hamakom [and you shall arise and go up to the place] etc., and it is written: es asher yispalelu el habayis hazeh [that which they pray toward this house]. And in the Temple all the sins of Yisrael were atoned. And therefore Yisrael were then glorious and adorned through the Temple. But through our many sins, when the sins of Yisrael increased, the light of the Temple was darkened — and the more the sins grew and the merits diminished, the more the light of the holiness of the Temple waned and darkened — until the sins prevailed to such an extent that it was destroyed entirely. And then it was said: hishlikh mishamayim eretz tif’eres Yisrael [He cast down from heaven to earth the glory of Yisrael]. As if, heaven forbid, the glory with which He glorified Himself through Yisrael by means of their good deeds was nullified — for the sins prevailed until their good deeds were barely visible at all. But immediately when the Temple was destroyed — which is the glory of Yisrael — and they began to say: hineh k’chol hagoyim beis Yehudah [behold the house of Yehudah is like all the nations] — immediately and at once the great enormity of the distinction between the nations and the house of Yehudah was revealed and made visible. For however things stood, there were still many good points and many great excellences in Yisrael compared to the nations. Therefore precisely then the judgement was sweetened immediately, as mentioned. And as our Sages of blessed memory said: mizmor l’Asaf [a psalm of Asaf] — one might ask, should it not be a lamentation (kinah) for Asaf? Rather: because He poured His wrath upon the wood and stones and did not destroy Yisrael, heaven forbid — that is, as mentioned. For precisely through this — that He destroyed the Temple as if there were no longer any glory from Yisrael, heaven forbid, and they were like all the nations, heaven forbid — immediately the great enormity of the distinction between them was revealed and made visible. Through this His compassion was aroused, blessed-be-He, and He did not destroy them, as mentioned. And this is the aspect of Tisha B’Av, when the Temple was destroyed — which is the glory of Yisrael, as mentioned. And therefore tefillin are not donned then, for they are called pe’er [glory] — for then it is the aspect of the nullification of the glory, which is the aspect of the destruction of the Temple, as mentioned. And we sit on the ground and are as if struck dumb by the great abundance of our sins that caused our holy and glorious house to be destroyed — as if we cannot lift or raise ourselves, heaven forbid, for we have nothing to revive ourselves with, heaven forbid, on account of the great abundance of our sins. Until we cannot don tefillin, for we have nothing to glory in — as if there is almost no hope, heaven forbid, as if all faces are equal, as if the house of Yehudah is like all the nations, heaven forbid. And therefore precisely then, at Minchah on Tisha B’Av, the sweetening begins. For then is the aspect of the birth of Mashiach, as brought — that is, as mentioned. For this is the aspect of the descent that is the ultimate ascent. For as soon as one reaches the aforementioned level — that the tefillin have been removed and the Temple destroyed, as if there is no more glory in Yisrael whatsoever, as if they are like all the nations etc., heaven forbid — immediately one begins to reveal and see the great abundance of glory that Yisrael has compared to the nations, as mentioned. And therefore precisely then, at Minchah of Tisha B’Av when the essential destruction of the Temple took place — as our Sages of blessed memory said: at eventide they kindled fire in the Temple — precisely then a great sweetening begins, as brought. And precisely then one dons tallis and tefillin. For immediately when the destruction of the Temple began — which is the glory of Yisrael etc., as mentioned — immediately their glory compared to the nations was revealed. And therefore then is the aspect of the birth of Mashiach: that is, that the light of Mashiach begins to glimmer. For the essential redemption of Mashiach will come through this: through his attaining the aspect of the great abundance of the wondrous chassadim of the aspect of Atik — to look only upon the good strands (se’aros tovos) to be found in Yisrael, as mentioned. And this is what Kneses Yisrael [the Assembly of Yisrael] says to the nations: shechorah ani v’na’vah benos Yerushalayim [I am dark and comely, O daughters of Yerushalayim] etc. al tir’uni she’ani shecharchoret [do not gaze upon me that I am swarthy] etc. That is, Yisrael says to the nations: it is true that I am very dark in my deeds. But I am still comely compared to you — for certainly compared to the holiness of Yisrael as it is fitting for me to be, certainly I am very dark. But you have no cause to be haughty and to lord over me on account of this, for I am still very comely compared to you, O daughters of Yerushalayim — which refers to the totality of the nations, as Rashi explains. And this is k’oholei Kedar k’yeri’os Shlomo [like the tents of Kedar, like the curtains of Shlomo] — that is, that which causes me to appear very dark like the tents of Kedar comes from my great excellence, for I am obligated to be beautiful like the curtains of Shlomo — and because of the abundance of my sins and blemishes my beauty is not visible, until I resemble one who is dark like the tents of Kedar. But nonetheless, do not gaze upon me that I am swarthy — for compared to you I am still very comely, as mentioned. And therefore immediately after Tisha B’Av the laws of mourning of Bein HaMetzarim cease, and we are greatly consoled through the seven Shabbosos of consolation. For immediately when the Temple was destroyed — as if there is no longer any glory in Yisrael at all, heaven forbid — immediately the many good excellences of Yisrael compared to all the nations are revealed and made visible. And through this all the judgements are sweetened, and Hashem blessed-be-He consoles us with all the consolations. For through this our righteous Mashiach will come — whose attainment reaches up to Atik etc., as mentioned — and redeem us speedily. Amen. And this is the aspect of v’lo avah Hashem Elokecha lishmoa el Bil’am vayahafoch Hashem Elokecha lecha es hakelalah livrachah [and Hashem your G-d did not consent to listen to Bil’am, and Hashem your G-d turned for you the curse into a blessing] etc. For Bil’am wanted to look upon the sins of Yisrael in order to be able to curse them, heaven forbid — and this was the essential evil intention behind his going to curse them. For even though he knew that he was in the hands of Hashem blessed-be-He like clay in the hands of the potter, as he said several times: lo uchal la’asos ketanah o gedolah milibi es asher yasim Hashem b’fi [I cannot do small or great things of my own heart, but what Hashem puts in my mouth] etc. — and he saw and understood within himself that it was not the will of Hashem blessed-be-He to curse them — nonetheless he went. For his evil intention was: that by arousing the sins of Yisrael, Hashem blessed-be-He would, as it were, be compelled to agree with him to curse them, heaven forbid. For Hashem blessed-be-He loves justice, as is known. And this is what is written: vayases el hamidbar panav — as its Targum renders it, and as Rashi explains: that he looked upon the sin of the [Golden] Calf and thought that on account of the great enormity of the sin it was no longer possible to reveal and arouse the good and the merit of Yisrael. But ish ba’ar lo yeida u’chesil lo yavin es zos [a brutish man does not know and a fool does not understand this] — to what extent, to what extent, His enormous compassion for Yisrael reaches. And through His wondrous mercy He turned the curse precisely into a blessing. For precisely through the very intensity of his hatred — that he wanted to uproot Yisrael entirely, heaven forbid, through the great accusation he wanted to arouse against them — through this precisely it was turned into a blessing. For he wanted the nations — Balak and the Moabites — to overcome Yisrael. For it was for this reason that Balak called him, wanting to accuse them in order to drive Yisrael away before them. But immediately his great stupidity and folly was revealed. For immediately when he wanted to humble Yisrael, heaven forbid, before the Moabites on account of their sins — immediately the great abundance of good excellences still present in Yisrael compared to the Moabites and compared to all the nations was revealed and made visible, as mentioned. And then Hashem turned the curse into a blessing, as it is written: vayahafoch Hashem Elokecha lecha es hakelalah livrachah etc. — vayahafoch [and He turned] precisely. For precisely through the curse with which he wanted to curse them — that Yisrael should be driven away, heaven forbid, before the other nations — immediately the good that is in Yisrael compared to the nations was revealed and made visible, as mentioned. And then great merit was aroused for Yisrael, for all saw that compared to the nations they are great tzaddikim. And therefore through this precisely it was turned into a blessing, as mentioned. [This passage belongs to the preceding section.] This verse shechorah ani v’na’vah may also be interpreted in this manner: shechorah ani — whatever darkness you the nations declare over me, through that very thing — v’na’vah [I am comely]. K’oholei Kedar — when you make me [appear] like the tents of Kedar, heaven forbid, through that precisely I am comely like the curtains of Shlomo. For immediately when you make me into complete darkness like the tents of Kedar, immediately my beauty and comeliness are visible — for compared to complete darkness I am very comely through all the good points that are the aspect of good strands (se’aros) found within me, as mentioned. And this is the aspect of the parable that the Midrash brings on the verse al tir’uni she’ani shecharchoret [do not gaze upon me that I am swarthy] etc.: from the maidservant who said to her companion — tomorrow my master will divorce his wife and take me for a wife, because he saw her mistress’s hands blackened with soot. [The companion] said to her etc.: and what about you who are entirely blackened etc. — that is, as mentioned.