Tutti coloro che possiedono questi tre attributi sono dei discepoli di nostro padre Abramo; e (tutti quelli che possiedono) altri tre attributi sono dei discepoli del malvagio Bilam: (Se possiede) un buon occhio, uno spirito umile e un'anima umile, è dei discepoli di nostro padre Abramo. [Ha imparato da lui e ha camminato a modo suo: "Un buon occhio"— accontentandosi di ciò che ha e non desiderando la ricchezza degli altri, come troviamo con Abramo, che disse al re di Sodoma (Genesi 14:22): "Niente — da un filo fino a un fermo di sandalo (devo tenere per me stesso, né prenderò tutto ciò che è tuo. "" E uno spirito umile " —superando l'umiltà, come troviamo con Abraham, vale a dire. (Ibid. 18:27): "e io sono polvere e cenere"; "e un'anima umile"—vigilanza e separazione dalla lussuria, come troviamo con Abraham, vale a dire. (Ibid. 12:11: "Ecco, ora so che sei una bella donna", non essendo stata consapevole della sua bellezza a causa della sua grande modestia.] (Se possiede) un occhio cattivo, uno spirito altero e un anima "ampia", è dei discepoli del malvagio Bilam. [Bilam aveva "un occhio malvagio", sapendo che agli occhi di Dio era male per lui andare a Balak, eppure andare comunque per amore di ricompensa, vale a dire (Numeri 22:18): "Se Balak mi dà la sua casa piena di argento e oro, ecc."; "e uno spirito altero", (dicendo di se stesso) (Ibid. 24:16): "Il il discorso dell'ascoltatore delle parole dell'Onnipotente e il conoscitore della conoscenza dell'Altissimo ";" e un'anima "vasta". "Se non fosse stato estremamente lussurioso, non avrebbe consigliato di abbandonare le figlie di Moav alla prostituzione. E i nostri saggi dissero (Sinedrio 105a): "Bilam viveva con il suo asino".] Qual è la differenza tra i discepoli di nostro padre Abramo e i discepoli del malvagio Bilam? I discepoli di nostro padre Abramo mangiano in questo mondo ed erediterò il mondo a venire, come è scritto (Proverbi 8:21): "Ho molto da lasciare in eredità ai miei amanti [nel mondo a venire], e i loro negozi dovrò riempire [in questo mondo.]" "[Abraham si chiama "amante" vale a dire. (Isaia 41: 8): "il seme di Abramo, mio amante".] Ma i discepoli del malvagio Bilam ereditano Gehinnom e scendono nella fossa della distruzione, come è scritto (Salmi 55:24): "E tu, O Do, li calerà nella fossa della distruzione. Uomini di spargimento di sangue [(es. Bilam, che con il suo consiglio uccisero ventiquattromila di Israele)] e l'inganno non dimezzerà i loro giorni, ma mi fiderò di Te. "
Sefat Emet
On the eighth day, there shall be a convocation for you: For there is Hallel and joy on eight. And they expounded, "'And you shall be altogether happy' (Deuteronomy 16:15) - to include the [night of] the eighth, etc." As the joy needs to be for the sake of the Heavens. And the hint [to this] is that there is Hallel and joy on eight. For the eighth is above the nature that is in the seven days of building. And it is written (Jeremiah 9:22-23), "Let not one glory... But let him that glories glory in this, that he understands and knows Me." And that is Shmini Atzeret; and for that reason this day has no point of contact with any [other] nation. As on the seven days of Sukkot, there is joy from the angle of nature, but on Shmini Atzeret, it is the root of joy, as mentioned above. And there is a hint in the verse (Proverbs 25:14), "Like clouds and wind without rain, so is one who vaunts himself over a false gift." For in the first seven days there are clouds and wind - the sukkah (hut) is clouds of glory and we wave the four species to the four winds (ruchot, which is usually understood here as directions). So because of that, there is something for everyone to grab. But the rain that is on Shmini Atzeret was only given over to people of truth, for the joy and Hallel is in it (eight), as mentioned above. Hence, "without rain is one who vaunts himself over a false gift," are the nations of the world except for the Children of Israel, who are rooted in joy. To them is rain given. And the essence of rain is Torah, which is compared to rainfall, since it quenches the hearts of the Children of Israel, like rain quenches the land. Hence the internality of rain is Torah, and the Children of Israel cling to internality; so they are the internality of the Creation. And enlightenment in the Torah comes to them and simple rain comes to the superficial ones. And likewise that which is said, "On the festival, they are judged about water" - internally that is Torah, which is called water. And that is why the Children of Israel merit enlightenment of the Torah on the festival. And the judgement is whether they are fit to receive enlightenment of the Torah. As it is written (Psalms 51:12), "Create a pure heart for me," and then, "renew a steadfast spirit." For a person has to request a pure heart in order to be a vessel that is prepared to receive the Torah. And during these days when the hearts of the Children of Israel are purified, they automatically feel the enlightenment of the Torah afterwards. And with this, the verse (Ezekiel 38:25), "I will sprinkle pure water upon you," is fulfilled. And since everything is in any event dependent upon the internal, the Children of Israel have the choice part also in the external flow. This is like the matter that the Sages, may their memory be blessed, expounded on the verse (Numbers 23:9), "a people which shall dwell alone and will not be reckoned among the nations" - as they eat and drink with the nations, but it does not get reckoned in the tally. And the reason is because this is not their major comfort; rather their main comfort is Torah. And in the Mishnah (Avot 5:19): "What [difference] is there between the students of Abraham, our father, etc. [they] eat in this world and inherit the next world." The inheritance is the essence of the principal, whereas they eat from the fruits in this world. And likewise during the days of Sukkot, that is called eating in this world, however it is nevertheless not reckoned. But on Shmini Atzeret, it is called inheriting the next world. And so, "which shall dwell alone," is fulfilled, as it written, "there shall be a convocation for you." And the three traits of the students of Abraham, our father, are fulfilled in the Jewish people in these days. For on Rosh Hashanah, it is the humble spirit, as it is said, "the commandment [of the shofar ideally] is with the bent." And on Yom Kippur, it is the small appetite , as it is written, "you shall afflict your souls." And on Sukkot, is is the good eye, as they offer [sacrifices] for the 70 nations. That is why they merit the reward to eat in this world and inherit the next world, as mentioned above.