Все, кто обладает этими тремя качествами, являются учениками нашего отца Авраама; и (все, кто обладает) тремя другими атрибутами учеников нечестивого Билама: (если он обладает) хорошим глазом, смиренным духом и скромной душой, он из учеников нашего отца Авраама. [Он учился у него и ходил своими путями: «Хороший глаз»— довольствуясь тем, что у него есть, и не желая богатства других, как мы видим у Авраама, который сказал царю Содому (Бытие 14:22): «Ничего — от нитки до сандалии (я оставлю себе, и не возьму ничего твоего. "И смиренный дух" —превышение смирения, как мы находим с Авраамом, а именно. (Там же 18:27): «а я прах и пепел»; "и смиренная душа"—бдительность и отделение от похоти, как мы находим с Авраамом, а именно. (Там же 12:11: «Вот, теперь я знаю, что вы красивая женщина», не зная о ее красоте из-за его великой скромности.] (Если он обладает) сглазом, надменным духом и «Широкая» душа, он из учеников нечестивого Билама. [У Билама был «сглаз», зная, что в глазах Господа было зло, что он пошел в Валак, но все равно пошел ради награда, а именно (Числа 22:18): «Если Валак даст мне свой дом, полный серебра, золота и т. д.»; «и надменный дух» (говорит о себе) (там же 24:16): « речь слушателя слов Вседержителя и знающего знания Всевышнего ";" и "широкой" души ". Ибо, если бы он не был чрезвычайно похотлив, он не советовал бы бросать дочерей Моава к мудрости. И наши мудрецы сказали (Санхедрин 105а): «Билам жил со своим ослом».] В чем разница между учениками нашего отца Авраама и учениками нечестивого Билама? Ученики нашего отца Авраама едят в этом мире и унаследовать грядущий мир, как написано (Притчи 8:21): «У меня есть многое, чтобы завещать Моим возлюбленным [в грядущем мире], и их запасы заполню [в этом мире]]» [Авраам называется "любовником", а именно. (Исаия 41: 8): «семя Авраама, возлюбленного Моего».] Но ученики нечестивого Вилама наследуют Гехинома и спускаются в пропасть разрушения, как написано (Псалтирь 55:24): «И Ты, О Б-г, низвергни их в яму разрушения. Люди кровопролития [(например, Билам, который по его совету убил двадцать четыре тысячи израильтян)] и обман не должны вдвое сократить свои дни, но я буду доверять Тебе "
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.