Balak

7) We should pay attention to the faith of the Creator, whose every word is true and great faith.

The words of a man are small, and all his words are transient, as he himself is as transient as a fleeting shadow. But repentance, prayer, and good deeds with many tears are holy because the great one, the superior one over the entire world, shines His light and restricts His Kedusha unto the man to do His will.

187) Three are called prayer:

1. A prayer for Moses the man of God. This is a prayer that there is none like it in another person.

2. A prayer for David. This is a prayer of which there is none like it in another king.

3. A prayer for the poor.

Of those three, the most important is the prayer for the poor. This prayer precedes Moses’ prayer, precedes David’s prayer, and precedes all the other prayers in the world.

188) The poor is brokenhearted. It is written, “The Lord is near to the brokenhearted.” The poor always quarrels with the Creator, and the Creator listens and hears his words. When the poor has prayed his prayer, He opens all the windows of the firmament and all the other prayers that rise up, the brokenhearted poor pushes them away. It is written, “A prayer for the poor, for he will wrap.” It should have said, “For he will wrap himself”; what is, “For he will wrap”? He causes delay, delaying all the prayers in the world, which do not enter until his prayer enters. Wrapping means delaying.

190) All the hosts of heaven ask one another, “What does the Creator do? In what does He exert?”

They are told, He unifies in passion with His Kelim, with the brokenhearted. None of them know what is done with the prayer of the poor and with all his complaints, for there is no passion to the poor unless when he sheds tears in complaints before the holy king, and there is no passion to the Creator unless when He accepts them and they are poured out before Him. This is a prayer that causes delay and stalling to all the prayers in the world.

192) One who prays his prayer should make himself poor so that his prayer will enter among the prayers of all the poor, for all the gate-guards do not let any prayer in the world enter as they let the prayer of the poor, for they enter without permission. And if one always makes himself and makes his desire like the poor, his prayer rises and meets the prayers of the poor, bonds with them and rises with them, enters in their midst, and is willingly accepted by the holy king.

214-217) When Malchut is in great love for her loved one, ZA, for her pressing love she cannot tolerate the separation. She diminished herself in a great diminution until only a single, tiny point of her was seen. Then she is concealed from all her hosts and camps and says, “I am black and comely,” and I have no place to put you under my wings.

For this reason, “Do not see me,” do not see me at all for I am a tiny point. What do her mighty brave ones do? They roar as mighty lions, as it is written, “The young lions roar for prey.” Out of the sounds and the roaring that they roar as strong and mighty powerful lions, her lover above hears and knows that His love is in love with Him, as He is, that she diminished herself for His love, until none of her form and beauty was seen.

Then out of these sounds and roars of those mighty powerful ones of hers, her beloved loved one comes, ZA out of his palace, with several gifts, several presents, with fragrances and with perfumes. He comes to her and finds her black and small without any form or beauty. He approaches her, embraces her, and kisses her until she gradually awakens because of the fragrances and the perfumes, and for the joy of her lover, ZA, who is with her. She is built and made in her correction, in her beauty, and she becomes the Hey de HaVaYaH as before.

290) He who loves the king calls at the gate. The king said, “Who is it?” They said, “Someone who loves you.” He said, “My love, My heart’s favored one, no other voice shall call him but Me.” The king shouted and said, “So and so, come in, My heart’s favored one, My beloved, set up the palaces to speak with him.”

346) Israel have a writing and a tongue. In each letter they can look at a form and depiction properly to understand the upper secrets in them. “But He shall not regard the nations,” since they have no authentic writing or tongue that are depicted by the upper forms. They have nothing to look and to know in the form of their writing, for they are vain, a fraud, for their writing and language are but agreements, a form and language to which people agreed. He shall not regard their thought, their looking at the forms of their letters, since they have no writing. Happy are Israel.

426) Rabbi Shimon said, “Several times have I said that thing, yet the friends are not looking. The Creator places His Divinity only in a holy place, a place which is worthy of being in it.”

439-441) “Go forth, O daughters of Zion, and gaze on King Solomon with the crown with which his mother has crowned him.”

King Solomon is ZA. His mother is Bina. At that time she rejoices with all the king’s sons, who are all those who come from the side of Israel, for they do not bond with the Zivug of ZA and Malchut. They are not standing with them, except Israel, who are the dwellers of the house and serve them, raising MAN through their Torah and prayer, which evoke toward the Zivug. Therefore, the blessings that come out from the Zivug of ZA and Malchut are Israel’s.

Israel take all the blessings that come forth from the illumination of the Zivug of ZA and Malchut, and send some of them to the rest of the nations, and the rest of the nations feed on that part. From among the side of the portion of the appointees over the rest of the nations, a very thin trail comes out, from which the portion of the external ones and the nations of the world extends, and from which it divides into several sides. This is what we call, “the extract” that comes out of the side of the holy land, Malchut.

For this reason, the entire world drinks of the extract of the land of Israel, for the land of Israel is Malchut. Whether above or below, all those other idol-worshipping nations feed only on that extract, and even the bottom Sefirot drink from that extract.

441) Only Israel were chosen out of the entire world to cling to the middle line. This is why they take all the illumination of the Zivug, and the rest of the world only the extract, the path of a hairbreadth trail, called “The trail of the vineyards,” since the ministers of the nations of the world are called “vineyards.” That hairbreadth trail is from the left line, they are blessed by it, and it is called “The trail of the vineyards.”

New Zohar, Balak

56-57) There has never been a day since the day when the world was created that the Creator had to be with Israel as that time when Balaam wished to obliterate Israel’s enemies from the world. The Creator said about it, “Balaam wished to obliterate you from the world, but I will not do so. Rather, I will destroy all the nations to which I have driven you down, and I will not destroy you.”

That is, if all the nations of the world should come, they will not be able to obliterate you from the world. Laban came first and wanted to uproot only Jacob from the world. The Creator came and protected him. Pharaoh came and wished to obliterate them from the world. The Creator came and protected them. Haman came and wished to obliterate them from the world. The Creator came and turned everything back. Likewise, in every generation the Creator always protects Israel.

70-71) When the Creator found Abraham in the land, they were practicing idolatry and did not know the faith of the Creator, but all were straying after idol-worship. Abraham rose and grew among them and became one complete branch before the Master of the world, and He found him there.

The Creator took that branch, planted it, watered it, toiled with it, uprooted it from there, and planted it in another land, as it is written, “Go forth out of your land and out of your homeland, and from your father’s house,” and He made of him a holy nation.