Sippurei Maasiyot 12

סיפורי מעשיות משנים קדמוניות-מעשה יב - מבעל תפילה Tale 12: The Prayer Meister

- מַעֲשֶׂה פַּעַם אֶחָד הָיָה בַּעַל תְּפִלָּה שֶׁהָיָה עוֹסֵק תָּמִיד בִּתְפִלּוֹת וְשִׁירוֹת וְתוּשְׁבָּחוֹת לְהַשֵּׁם יִתְבָּרַךְ וְהָיָה יוֹשֵׁב חוּץ לַיִּשּׁוּב וְהָיָה רָגִיל לִכָּנֵס לַיִּשּׁוּב וְהָיָה נִכְנָס אֵצֶל אֵיזֶה אָדָם מִסְּתָמָא הָיָה נִכְנָס לְהַקְּטַנִּים בְּמַעְלָה, כְּגוֹן עֲנִיִּים וְכַיּוֹצֵא וְהָיָה מְדַבֵּר עַל לִבּוֹ מֵהַתַּכְלִית שֶׁל כָּל הָעוֹלָם הֱיוֹת שֶׁבֶּאֱמֶת אֵין שׁוּם תַּכְלִית, כִּי אִם לַעֲסֹק בַּעֲבוֹדַת ה' כָּל יְמֵי חַיָּיו וּלְבַלּוֹת יָמָיו בִּתְפִלָּה לְהַשֵּׁם יִתְבָּרַךְ וְשִׁירוֹת וְתִשְׁבָּחוֹת וְכוּ'. [The Prayer Meister]
A tale. Once, there was a Prayer Meister [Ba`al Tefilah: master of prayer; or the leader of a prayer service] who was constantly occupied only with prayer, songs and praises to Hashem Yithbarakh (the Blessed G-d). He dwelled outside of the settled areas [yeshuv], and would regularly go into them to enter into [conversation] with some person — typically people of lower stature, such as poor people, etc. He would speak to his heart about the purpose of the whole world, that truthfully there is no purpose other than being occupied with serving Hashem (G-d) every day of one's life, spending the days in prayer to Hashem Yithbarakh, with songs and praises, etc.

וְהָיָה מַרְבֶּה לְדַבֵּר עִמּוֹ דִּבְרֵי הִתְעוֹרְרוּת כָּאֵלּוּ, עַד שֶׁנִּכְנְסוּ דְּבָרָיו בְּאָזְנָיו עַד שֶׁנִּתְרַצָּה אוֹתוֹ הָאָדָם לְהִתְחַבֵּר עִמּוֹ וְתֵכֶף כְּשֶׁנִּתְרַצָּה עִמּוֹ, הָיָה לוֹקְחוֹ וּמוֹלִיכוֹ לִמְקוֹמוֹ, שֶׁהָיָה לוֹ חוּץ לַיִּשּׁוּב כִּי אוֹתוֹ הַבַּעַל תְּפִלָּה הַנַּ"ל בָּחַר לוֹ מָקוֹם חוּץ לַיִּשּׁוּב כַּנַּ"ל וּבְאוֹתוֹ הַמָּקוֹם הָיָה שָׁם נָהָר לְפָנָיו גַּם הָיָה שָׁם אִילָנוֹת וּפֵרוֹת וְהָיוּ אוֹכְלִים מִן הַפֵּרוֹת וְעַל בְּגָדִים לא הָיָה מַקְפִּיד כְּלָל. [The Prayer Meister] would speak with him at great length such words of [spirtual] arousal until they would enter his ears and the person would want to join him. As soon as the person would feel this desire to join, he would immediately take him and bring him to his dwelling place removed from civilization. For that Ba'al Tefilah had chosen for himself, as above, a place outside of settled areas, and there was a river there in front of him, as well as trees and fruits there too, and they would eat of the fruits and he was not strict about clothes at all. [I.e., they would not look at clothes whatsoever — how you go, you go.]

וְכֵן הָיָה רָגִיל תָּמִיד לִכְנס לַיִּשּׁוּב וּלְפַתּוֹת וּלְרַצּוֹת בְּנֵי אָדָם לַעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ לֵילֵךְ בְּדַרְכּוֹ לַעֲסֹק בִּתְפִלּוֹת וְכוּ' וְכָל מִי שֶׁהָיָה מְרֻצֶּה עִמּוֹ, הָיָה לוֹקְחוֹ וּמוֹלִיכוֹ לִמְקוֹמוֹ חוּץ לַיִּשּׁוּב כַּנַּ"ל וְהֵם הָיוּ עוֹסְקִים שָׁם רַק בִּתְפִלּוֹת וְשִׁירוֹת וְתוּשְׁבָּחוֹת לְהַשֵּׁם יִתְבָּרַךְ וּוִדּוּיִים וְתַעֲנִיתִים וְסִגּוּפִים וּתְשׁוּבָה וְכַיּוֹצֵא בָּזֶה וְהָיָה נוֹתֵן לָהֶם חִבּוּרִים, שֶׁהָיוּ לוֹ בְּעִנְיְנֵי תְּפִלּוֹת וְשִׁירוֹת וְתִשְׁבָּחוֹת, וּוִדּוּיִים וְהָיוּ עוֹסְקִים בָּזֶה תָּמִיד עַד שֶׁהָיוּ נִמְצָאִים גַּם בְּאוֹתָן הָאֲנָשִׁים, שֶׁהֱבִיאָם לְשָׁם שֶׁהָיוּ רְאוּיִים גַּם כֵּן לְקָרֵב בְּנֵי אָדָם לַעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ עַד שֶׁהָיָה נוֹתֵן לְאֶחָד רְשׁוּת, שֶׁגַּם הוּא יִכְנס לַיִּשּׁוּב לַעֲסֹק בָּעִנְיָן הַנַּ"ל דְּהַיְנוּ לְקָרֵב בְּנֵי אָדָם לְהַשֵּׁם יִתְבָּרַךְ כַּנַּ"ל. Thus did the Prayer Meister regularly venture into the settled areas to charm and persuade people to serve Hashem Yithbarakh, to join in his way of being occupied with prayer, etc. Whoever took a liking to him [and his message], he would take them away and bring them to his place outside civilization. There they would occupy themselves only with prayers, songs and praises to Hashem Yithbarakh, as well as confessionals, fasts, privations [that is, torturing one's body] and repentance, etc. The Ba'al Tefilah would give them compilations of compositions he had in matters of prayers, songs, praises, confessions, etc. and they would be involved with them constantly. Eventually, there would be found, among those people whom he had brought there, those who could now also draw people close to Hashem Yithbarakh. He would then give permission to one [of his people] that he, too would go into settled areas to be occupied with matters as above, to draw people close to Hashem Yithbarakh.

וְכֵן הָיָה הַבַּעַל תְּפִלָּה הַנַּ"ל עוֹסֵק בְּעִנְיָן זֶה תָּמִיד וְהָיָה מְקָרֵב בְּכָל פַּעַם אֲנָשִׁים וּמוֹצִיאָם מִן הַיִּשּׁוּב כַּנַּ"ל עַד שֶׁנַּעֲשָׂה רשֶׁם בָּעוֹלָם, וְהִתְחִיל הַדָּבָר לְהִתְפַּרְסֵם כִּי פִּתְאם נִמְלְטוּ אֵיזֶה אֲנָשִׁים מִן הַמְּדִינָה, וְלא נוֹדַע אַיָּם וְכֵן נִזְדַּמֵּן, שֶׁפִּתְאם נֶאֱבַד אֵצֶל אֶחָד בְּנוֹ וְכַיּוֹצֵא בּוֹ, וְלא נוֹדַע אֵיפה הֵם עַד שֶׁנּוֹדַע הֱיוֹת שֶׁנִּמְצָא הַבַּעַל תְּפִלָּה הַנַּ"ל שֶׁהוּא הוֹלֵךְ וּמְפַתֶּה בְּנֵי אָדָם לַעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ כַּנַּ"ל אַךְ לא הָיָה אֶפְשָׁר לְהַכִּירוֹ וּלְתָפְסוֹ כִּי הַבַּעַל תְּפִלָּה הַזֶּה הָיָה מִתְנַהֵג בְּחָכְמָה וְהָיָה מְשַׁנֶּה וּמַחֲלִיף עַצְמוֹ אֵצֶל כָּל אֶחָד וְאֶחָד בְּשִׁנּוּי אַחֵר שֶׁאֵצֶל זֶה הָיָה נִדְמֶה כְּעָנִי, וְאֵצֶל זֶה כְּסוֹחֵר, וְאֵצֶל זֶה בְּעִנְיָן אַחֵר. And so, the Ba'al Tefilah would constantly be occupied with this matter, every time drawing more people close [to Hashem], taking them out of civilization, as mentioned, until an impression was made in the world and the thing began to be known. For suddenly people would disappear from the country--it was unknown where they were. Thus, it would happen that suddenly one's son was missing and so forth, unknown where they were. Gradually, it became known that there exists a Prayer Meister who goes and seduces people into serving Hashem Yithbarakh. However, it was impossible to recognize or catch him, because this Ba'al Tefilah would conduct himself very craftily and would change and switch himself by each and every person with a different transfiguration. By this one he would seem like a poor man, by that one, like a trader, and by another as something else, etc.

וְכַיּוֹצֵא בָּזֶה גַּם, כְּשֶׁהָיָה נִכְנָס לְדַבֵּר עִם בְּנֵי אָדָם כְּשֶׁהָיָה רוֹאֶה, שֶׁאֵינוֹ יָכוֹל לִפְעל אֶצְלָם כַּוָּנָתוֹ הָיָה מְרַמֶּה אוֹתָם בִּדְבָרִים עַד שֶׁלּא הָיוּ מְבִינִים כְּלָל כַּוָּנָתוֹ הַטּוֹבָה וּכְאִלּוּ אֵין כַּוָּנָתוֹ כְּלָל לָעִנְיָן הַנַּ"ל, דְּהַיְנוּ לְקָרֵב לְהַשֵּׁם יִתְבָּרַךְ וְלא הָיָה אֶפְשָׁר כְּלָל לְהָבִין, שֶׁכַּוָּנָתוֹ לָזֶה אַף עַל פִּי שֶׁבֶּאֱמֶת כָּל עִקַּר כַּוָּנָתוֹ כְּשֶׁהָיָה מְדַבֵּר עִם בְּנֵי אָדָם, הָיָה רַק לְזֶה, לְקָרֵב לְהַשֵּׁם יִתְבָּרַךְ כַּנַּ"ל כִּי כָּל כַּוָּנָתוֹ הָיָה רַק זאת רַק כְּשֶׁהָיָה מֵבִין, שֶׁאֵינוֹ פּוֹעֵל אֶצְלוֹ הָיָה מְסַבְּבוֹ וּמְעַקְּמוֹ וּמְרַמֵּהוּ עַד שֶׁלּא הָיָה יָכוֹל כְּלָל לְהָבִין כַּוָּנָתוֹ הַטּוֹבָה וְהָיָה הַבַּעַל תְּפִלָּה עוֹסֵק בְּעִנְיָן זֶה עַד שֶׁנַּעֲשָׂה רשֶׁם וּפִרְסוּם בָּעוֹלָם, וְהָיוּ מְצַפִּים לְתָפְסוֹ אַךְ לא הָיָה אֶפְשָׁר כַּנַּ"ל. Furthermore, when [the Ba'al Tefilah] would come to talk to people, when he understood that he could not accomplish his intent with them, he would so spin them around with words that they could not at all detect his good motives--as if his aim was not at all about his mission to draw them close to Hashem Yithbarakh. For [the way he spoke made] it impossible to realize his intent for this even though, in truth his whole objective in speaking to people was only this--to draw [people] close to Hashem Yithbarakh. For his whole preoccupation was only this. It was only when he understood that he was not influencing him that [the Ba'al Tefilah] would so spin, misguide and deceive him until he was completely unable to perceive his good intentions. The Ba'al Tefilah remained occupied with this motif until an impression and infamy was made in the world; and they longed to catch him, but it was impossible, as mentioned.

וְהָיָה הַבַּעַל תְּפִלָּה הַנַּ"ל עִם אֲנָשָׁיו יוֹשְׁבִים חוּץ לַיִּשּׁוּב, כַּנַּ"ל וְעוֹסְקִים רַק בָּעִנְיָנִים הַנַּ"ל בִּתְפִלָּה וְשִׁירוֹת, וְתִשְׁבָּחוֹת לְהַשֵּׁם יִתְבָּרַךְ וּוִדּוּיִים וְתַעֲנִיתִים וְסִגּוּפִים וּתְשׁוּבוֹת כַּנַּ"ל גַּם הָיָה עִנְיַן הַבַּעַל תְּפִלָּה הַנַּ"ל שֶׁהָיָה יָכוֹל לְהַסְפִּיק לְכָל אֶחָד וְאֶחָד מַה שֶּׁצָּרִיךְ וְאִם הָיָה מֵבִין בְּאֶחָד מֵאֲנָשָׁיו שֶׁלְּפִי מחוֹ הוּא צָרִיךְ לַעֲבוֹדַת ה', שֶׁיְּהֵא הוֹלֵךְ מְלֻבָּשׁ בְּמַלְבּוּשֵׁי זָהָב, הָיָה מַסְפִּיק לוֹ וְכֵן לְהֵפֶךְ שֶׁלִּפְעָמִים נִתְקָרֵב אֵלָיו אֵיזֶה עָשִׁיר, וְהָיָה מוֹצִיאוֹ מִן הַיִּשּׁוּב כַּנַּ"ל וְהָיָה מֵבִין שֶׁזֶּה הֶעָשִׁיר צָרִיךְ לֵילֵךְ בִּבְגָדִים קְרוּעִים וְנִבְזִים הָיָה מַנְהִיגוֹ כָּךְ הַכּל כְּפִי שֶׁהָיָה יוֹדֵעַ צרֶךְ הַסְפָּקַת כָּל אֶחָד וְאֶחָד הָיָה מַסְפִּיק לוֹ וְאֵצֶל אֵלּוּ הָאֲנָשִׁים, שֶׁקֵּרְבָם לְהַשֵּׁם יִתְבָּרַךְ הָיָה תַּעֲנִית אוֹ סִגּוּף גָּדוֹל ויָקָר יוֹתֵר מִכָּל הַתַּעֲנוּגִים שֶׁבָּעוֹלָם כִּי הָיָה לָהֶם תַּעֲנוּג מִן הַסִּגּוּף אוֹ מִתַּעֲנִית גָּדוֹל יוֹתֵר מִכָּל הַתַּעֲנוּגִים שֶׁבָּעוֹלָם. So the aforementioned Ba'al Tefilah, with his people, dwelled outside of settled areas, as above, and were involved only with matters, as above, with prayer, songs and praises to Hashem Yithbarakh, and confessions, fasts, afflictions and repentances. It was also in the Prayer Meister's purview that he could provide for each and every person that which he needed. If he understood about one of his people that, according to his [level of] brain, he needed to go dressed in gilden geshtik (gold-embroidered clothes) for serving Hashem, he supplied it for him. So too the opposite, when sometimes some rich person would draw close to him and he would take him out from settled areas, as above, he would understand that this rich person needed to go in tattered, wretched clothes, he would make him go [dressed] that way. Everything was according to [the fact] that he would know [exactly] the provisionary needs of each and every person and would supply him [correspondingly]. For these people whom [the Ba'al Tefilah] drew close to Hashem Yithbarakh, a fast or extensive self-mortification was dearer than all the world's delights, for they had more delight from the substantial self-affliction or fast than from all the world's delights.

וַיְהִי הַיּוֹם, וְהָיָה מְדִינָה, שֶׁהָיָה שָׁם עֲשִׁירוּת גָּדוֹל, שֶׁהָיוּ כֻּלָּם עֲשִׁירִים אַךְ הָיָה דַּרְכָּם וְהַנְהָגָתָם זָר וּמְשֻׁנֶּה מְאד כִּי הַכּל הָיָה מִתְנַהֵג אֶצְלָם כְּפִי הָעֲשִׁירוּת שֶׁהָיָה עֵרֶךְ מַעֲלַת כָּל אֶחָד וְאֶחָד כְּפִי הָעֲשִׁירוּת שֶׁלּוֹ שֶׁמִּי שֶׁיֵּשׁ לוֹ כָּךְ וְכָךְ אֲלָפִים אוֹ רְבָבוֹת יֵשׁ לוֹ מַעֲלָה זוֹ וּמִי שֶׁיֵּשׁ לוֹ כָּךְ וְכָךְ מָמוֹן יֵשׁ לוֹ מַעֲלָה אַחֶרֶת וְכֵן כַּיּוֹצֵא בָּזֶה כָּל סֵדֶר הַמַּעֲלוֹת הָיָה אֶצְלָם כְּפִי הַמָּמוֹן שֶׁל כָּל אֶחָד וְאֶחָד וּמִי שֶׁיֵּשׁ לוֹ כָּךְ וְכָךְ אֲלָפִים וּרְבָבוֹת כְּפִי הַסְּכוּם, שֶׁהָיָה קָצוּב אֶצְלָם הוּא מֶלֶךְ וְכֵן הָיָה לָהֶם דְּגָלִים שֶׁמִּי שֶׁיֵּשׁ לוֹ כָּךְ וְכָךְ מָמוֹן הוּא בְּדֶגֶל זֶה וְיֵשׁ לוֹ אוֹתוֹ הַמַּעֲלָה פְּלוֹנִית בְּאוֹתוֹ הַדֶּגֶל וּמִי שֶׁיֵּשׁ לוֹ כָּךְ וְכָךְ מָמוֹן הוּא בְּדֶגֶל אַחֵר וְיֵשׁ לוֹ שָׁם אֵיזֶה מַעֲלָה בְּאוֹתוֹ הַדֶּגֶל לְפִי עֵרֶךְ מָמוֹנוֹ וְהָיָה קָצוּב אֶצְלָם כַּמָּה מָמוֹן יִהְיֶה לוֹ, וְיִהְיֶה נֶחֱשָׁב בְּאוֹתוֹ הַדֶּגֶל בְּמַעֲלָה פְּלוֹנִית וְכַמָּה מָמוֹן יִהְיֶה לוֹ, וְיִהְיֶה נֶחֱשָׁב בְּדֶגֶל אַחֵר בְּאֵיזֶה מַעֲלָה וְכֵן הַדַּרְגָּא וְהַמַּעֲלָה שֶׁל כָּל אֶחָד וְאֶחָד הָיָה הַכּל כְּפִי הַמָּמוֹן כְּפִי מַה שֶּׁהָיָה קָצוּב אֶצְלָם וְכֵן הָיָה קָצוּב אֶצְלָם כְּשֶׁיֵּשׁ לוֹ כָּךְ וְכָךְ מָמוֹן, הוּא סְתָם בֶּן אָדָם וְאִם יֵשׁ לוֹ עוֹד פָּחוֹת מִזֶּה הוּא חַיָּה אוֹ עוֹף וְכַיּוֹצֵא וְהָיָה אֶצְלָם חַיּוֹת רָעוֹת וְעוֹפוֹת דְּהַיְנוּ כְּשֶׁיֵּשׁ לוֹ רַק כָּךְ וְכָךְ הוּא נִקְרָא אַרְיֵה אֱנוֹשִׁי וְכֵן כַּיּוֹצֵא בָּזֶה שְׁאָר חַיּוֹת רָעוֹת וְעוֹפוֹת וְכוּ' דְּהַיְנוּ שֶׁלְּפִי מִעוּט מָמוֹנוֹ הוּא רַק חַיָּה אוֹ עוֹף וְכוּ' כִּי עִקַּר הָיָה אֶצְלָם הַמָּמוֹן וּמַעֲלָה וְדַרְגָּא שֶׁל כָּל אֶחָד הָיָה רַק לְפִי הַמָּמוֹן. [The Land of Riches]
And the day came to pass that there was a country where there were enormous riches, such that everyone was rich. However, their way and behavior was quite disturbing--strange and weird. For everything by them was conducted according to wealth. The value of each and everyone's status was according to his wealth. That whoever has such and such thousands or tens-of-thousands has one status, and whoever has such and such [an amount of money] has another status. And so forth--the entire structure of [societal] value by them was aligned with the money each person had. And whoever has such and such thousands and tens-of-thousands — in keeping with the sum which had been determined by them — he is king. And similarly they had flags, that whoever has this much money is with this flag and has this particular status of that flag; and whoever has this much money is with another flag and has there the certain status of that flag, according to the value of his money. It had been determined by them how much money one should have to be considered of this flag with this particular status, and how much money another should have to be considered with another flag and its certain status. And so the level and status of each and everyone was completely according to the money, as had been determined by them. Furthermore, it was fixed by them, if he has [only] this much money he is a plain human, whereas if he has even less than this, he is an animal or bird, etc. So, by them they had wild animals and fowl, that is, if he has just this little money, he is called a human lion; and in a similar vein other wild animals and birds, etc., that in line with the small amount of money, he is just an animal or bird, etc. For the main thing by them was money, and the status and level of everyone was only according to the money.

וְנִשְׁמַע בָּעוֹלָם, שֶׁיֵּשׁ מְדִינָה כָּזוֹ וְהָיָה הַבַּעַל תְּפִלָּה מִתְאַנֵּחַ עַל זֶה וְהָיָה אוֹמֵר: מִי יוֹדֵעַ עַד הֵיכָן הֵם יְכוֹלִים לֵילֵךְ וְלִתְעוֹת עַל יְדֵי זֶה ? ! וְנִמְצְאוּ אֲנָשִׁים מֵאֲנָשָׁיו שֶׁל הַבַּעַל תְּפִלָּה הַנַּ"ל וְלא שָׁאֲלוּ אֶת דַּעְתּוֹ כְּלָל וְהָלְכוּ לְשָׁם, אֶל הַמְּדִינָה הַנַּ"ל, לְהַחֲזִירָם לְמוּטָב כִּי הָיָה לָהֶם רַחֲמָנוּת גָּדוֹל עֲלֵיהֶם עַל שֶׁנִּתְעוּ כָּל כָּךְ בְּתַאֲוַת מָמוֹן וּבִפְרָט שֶׁהַבַּעַל תְּפִלָּה הַנַּ"ל אָמַר שֶׁהֵם יְכוֹלִים לֵילֵךְ וְלִתְעוֹת יוֹתֵר וְיוֹתֵר כַּנַּ"ל עַל כֵּן הָלְכוּ אֵלּוּ הָאֲנָשִׁים הַנַּ"ל אֶל אוֹתוֹ הַמְּדִינָה הַנַּ"ל אוּלַי יַחֲזִירוּ אוֹתָם לְמוּטָב. Now, it was heard in the world that there is such a country, and the Ba'al Tefilah would sigh deeply over this and would say, "Who knows how far they can go and err through this?" Some men from the Prayer Meister's retinue were present, and did not ask his opinion at all, but went there to that country to restore them to the good. For they [the Ba'al Tefilah's associates] had great pity on them about having gone so off in the lust for money; especially since the Ba'al Tefilah had said that they could go further and further astray, therefore these people went to that country. Perhaps they could restore them from their nonsense.

וְהָלְכוּ לְשָׁם, וּבָאוּ אֶל הַמְּדִינָה הַנַּ"ל וְנִכְנְסוּ לְאֶחָד מֵהֶם מִסְּתָמָא נִכְנְסוּ לְאֵיזֶה חַיָּה [דְּהַיְנוּ לְאָדָם, שֶׁהוּא קָטָן בְּמַעֲלָה, כִּי יֵשׁ לוֹ סַךְ מוּעָט, שֶׁהָיָה נִקְרָא אֶצְלָם חַיָּה, כַּנַּ"ל] וְהִתְחִילוּ לְדַבֵּר עִמּוֹ כְּדַרְכָּם אֲשֶׁר בֶּאֱמֶת אֵין זֶה תַּכְלִית כְּלָל וְעִקַּר הַתַּכְלִית הוּא רַק עֲבוֹדַת ה' וְכוּ' וְלא שָׁמַע לָהֶם כְּלָל כִּי כְּבָר נִשְׁתָּרֵשׁ אֶצְלָם, שֶׁעִקָּר הוּא רַק הַמָּמוֹן וְכֵן הָיָה מְדַבֵּר עוֹד עִם אַחֵר וְלא שָׁמַע אֵלָיו גַּם כֵּן וְהוּא [הַיְנוּ אֶחָד מֵאַנְשֵׁי הַבַּעַל תְּפִלָּה הַנַּ"ל] הָיָה מַרְבֶּה לְדַבֵּר עִמּוֹ וְהֵשִׁיב לוֹ זֶה הָאִישׁ, שֶׁדִּבֵּר עִמּוֹ וְיֶתֶר מִזֶּה אֵין לִי פְּנַאי כְּלָל לְדַבֵּר עִמְּךָ שְׁאָלוֹ: מִפְּנֵי מָה ? הֵשִׁיב לוֹ הֱיוֹת שֶׁאֲנַחְנוּ כֻּלָּנוּ מוּכָנִים עַתָּה לַעֲקר מִן הַמְּדִינָה לֵילֵךְ לִמְדִינָה אַחֶרֶת בַּאֲשֶׁר שֶׁרָאִינוּ, שֶׁעִקַּר הַתַּכְלִית הוּא רַק הַמָּמוֹן עַל כֵּן נִסְכַּם אֶצְלֵנוּ לֵילֵךְ לִמְדִינָה, שֶׁשָּׁם יְכוֹלִין לַעֲשׂוֹת מָמוֹן דְּהַיְנוּ שֶׁיֵּשׁ שָׁם עָפָר, שֶׁעוֹשִׂין מִמֶּנָּה זָהָב וָכֶסֶף עַל כֵּן אָנוּ צְרִיכִים עַתָּה לֵילֵךְ כֻּלָּנוּ אֶל אוֹתָהּ הַמְּדִינָה. [So, the Ba'al Tefilah's people] entered the country and approached one of them who was apparently a low-status person whom they called an animal. And they began to talk with him, that truthfully money is not a purpose at all, and the main purpose is only serving Hashem, and so forth. But he did not listen to them at all, because it was already rooted in their thinking that the main thing is only money. And so did they chat with another, and he too did not listen. And they wanted to talk with him more, but he replied, "I have no more time to talk with you." They asked him, "Why?" He replied, "Because we all must leave the country and go to another country, for we have seen that the main goal is only money, therefore it has become ingrained in us that we must go to such a country where they make money (that is, there, there is a kind of earth from which they make gold and silver). Therefore we all must now go to that country."

גַּם נִסְכַּם אֶצְלָם שֶׁהֵם רוֹצִים, שֶׁיִּהְיוּ אֶצְלָם כּוֹכָבִים וּמַזָּלוֹת גַּם כֵּן דְּהַיְנוּ שֶׁמִּי שֶׁיִּהְיֶה לוֹ כָּל כָּךְ מָמוֹן כְּפִי הַסְּכוּם שֶׁקָּצְבוּ עַל זֶה הוּא יִהְיֶה כּוֹכָב כִּי מֵאַחַר שֶׁיֵּשׁ לוֹ כָּל כָּךְ מָמוֹן יֵשׁ לוֹ הַכּחַ שֶׁל אוֹתוֹ הַכּוֹכָב כִּי הַכּוֹכָב מְגַדֵּל הַזָּהָב כִּי מַה שֶּׁיֵּשׁ עָפָר, שֶׁעוֹשִׂין מִמֶּנָּה זָהָב זֶהוּ מֵחֲמַת הַכּוֹכָב שֶׁמְּגַדֵּל בְּאוֹתוֹ הַמָּקוֹם עַפְרוֹת זָהָב נִמְצָא שֶׁהַזָּהָב הוּא נִמְשָׁךְ מִן הַכּוֹכָבִים וּמֵאַחַר שֶׁיֵּשׁ לְאֶחָד כָּל כָּךְ זָהָב נִמְצָא שֶׁיֵּשׁ לוֹ כּחַ אוֹתוֹ הַכּוֹכָב, וְעַל כֵּן הוּא בְּעַצְמוֹ כּוֹכָב וְכֵן אָמְרוּ, שֶׁיִּהְיוּ אֶצְלָם מַזָּלוֹת גַּם כֵּן דְּהַיְנוּ כְּשֶׁיִּהְיֶה לְאֶחָד כָּךְ וְכָךְ כְּפִי הַסְּכוּם שֶׁקָּצְבוּ עַל זֶה הוּא יִהְיֶה מַזָּל וְכֵן עָשׂוּ לָהֶם מַלְאָכִים, הַכּל כְּפִי רִבּוּי הַמָּמוֹן כַּנַּ"ל עַד שֶׁהִסְכִּימוּ בֵּינֵיהֶם, שֶׁיִּהְיוּ לָהֶם גַּם כֵּן אֱלקוּת שֶׁמִּי שֶׁיִּהְיֶה לוֹ רִבּוּי מָמוֹן הַרְבֵּה כָּךְ וְכָךְ אֲלָפִים וּרְבָבוֹת כְּפִי מַה שֶּׁקָּצְבוּ עַל זֶה הוּא יִהְיֶה אֱלוֹקַ כִּי מֵאַחַר שֶׁהָאֱלקִים שׁוֹפֵעַ בּוֹ כָּל כָּךְ מָמוֹן, עַל כֵּן הוּא בְּעַצְמוֹ אֱלוֹקַּ. It also got into them that they wanted to have stars and constellations too, that is, whoever has so much and so much money, according to the amount they had determined for it, he should be a star, because since he has so much money he must have the power of the star, because the star generates the gold, because the fact that there is earth from which they make gold is, after all, due to the star that generates such earth there from which they make gold. Since the man has so much gold, he must have the power of the stars, therefore he himself is a star. And likewise they said they wanted to have constellations too. That is, when someone would have so much and so much money, however much they had determined for it, he should be a constellation. And likewise they made for themselves angels, all according to money. Until they agreed that they should have gods too, that whoever would have very much money, so many and so many thousands and myriads, however much they had determined for this, he would be a god, because since God gives him so much money, he himself is a god.

וְכֵן קִיְּמוּ וְעָשׂוּ כְּכָל הַנַּ"ל גַּם אָמְרוּ, שֶׁאֵין רָאוּי לָהֶם לֵישֵׁב כְּלָל בַּאֲוִירָא דְּהַאי עָלְמָא וְאֵין רָאוּי לָהֶם לְהִתְעָרֵב עִם בְּנֵי הָעוֹלָם, שֶׁלּא יְטַמְּאוּ אוֹתָן כִּי שְׁאָר בְּנֵי הָעוֹלָם הֵם טְמֵאִים כְּנֶגְדָּם עַל כֵּן יִשְּׁבוּ עַצְמָן שֶׁיְּבַקְּשׁוּ לָהֶם הָרִים הַגְּבוֹהִים בְּיוֹתֵר מִכָּל הָעוֹלָם וְיֵשְׁבוּ שָׁם כְּדֵי שֶׁיִּהְיוּ מְרוֹמָמִים מֵאֲוִירָא דְּעָלְמָא וְשָׁלְחוּ אֲנָשִׁים לְבַקֵּשׁ וּלְחַפֵּשׂ הָרִים הַגְּבוֹהִים כַּנַּ"ל וְהָלְכוּ וּבִקְּשׁוּ וּמָצְאוּ הָרִים גְּבוֹהִים מְאד וְהָלְכוּ כָּל בְּנֵי הַמְּדִינָה וְיָשְׁבוּ שָׁם, עַל הֶהָרִים הַגְּבוֹהִים הַיְנוּ שֶׁעַל כָּל הַר וְהַר יָשְׁבוּ שָׁם אֵיזֶה קִבּוּץ מֵאַנְשֵׁי הַמְּדִינָה הַנַּ"ל וְעָשׂוּ סְבִיב הָהָר חַזֶּקֶת גָּדוֹל וְהָיָה שָׁם חֲפִירוֹת גְּדוֹלוֹת וְכַיּוֹצֵא סְבִיב הָהָר עַד שֶׁלּא הָיָה אֶפְשָׁר בְּשׁוּם אפֶן, שֶׁיָּבוֹא אֲלֵיהֶם שׁוּם אָדָם כִּי לא הָיָה רַק שְׁבִיל נֶעְלָם אֶל הָהָר בְּאפֶן שֶׁאָדָם אַחֵר לא הָיָה יָכוֹל כְּלָל לָבוֹא אֲלֵיהֶם וְכֵן בָּהָר הַשֵּׁנִי וְכֵן בְּכָל הֶהָרִים עָשׂוּ חַזֶּקֶת וְכוּ' כַּנַּ"ל וְהֶעֱמִידוּ שׁוֹמְרִים בְּרִחוּק מִן הָהָר, כְּדֵי שֶׁלּא יִתְקָרֵב לָהֶם זָר. They said furthermore that they ought not dwell in the air of this world, and they must not at all be together with other people, so that they should not contaminate them, because the other people of the world are completely impure compared to them; therefore they decided that they should find for themselves very high mountains that are higher than all the world, and they should dwell there, so that they can be higher than the air of the world. They sent people to seek high mountains, and they found very high mountains. The whole country went and settled there on the high mountains; that is, on each mountain a gathering of people from the country (in other words, a city) settled, and around the mountain they made a big fortification and great trenches around the mountain, until it was impossible for any man to reach them, because there was no longer even a hidden path to the mountain, so that no other person would at all be able to reach them; and likewise on the next mountain, and so on all the mountains they always made a fortification etc. as mentioned. And they appointed guards far from the mountain, so no one would be able to reach them.

וְהֵם הָיוּ יוֹשְׁבִים שָׁם, עַל הֶהָרִים, וְהָיוּ מִתְנַהֲגִים בַּמִּנְהָג הַנַּ"ל וְהָיוּ לָהֶם אֱלהוּת רַבִּים דְּהַיְנוּ לְפִי הַמָּמוֹן כַּנַּ"ל וּמֵאַחַר שֶׁהָיָה הָעִקָּר אֶצְלָם הַמָּמוֹן עַד שֶׁעַל יְדֵי מָמוֹן הַרְבֵּה הָיוּ נַעֲשִׂים אֱלוֹקַ עַל כֵּן הָיָה לָהֶם חֲשָׁשׁ מֵרְצִיחָה וּגְזֵלָה כִּי כָל אֶחָד יִהְיֶה רוֹצֵחַ וְגַזְלָן כְּדֵי שֶׁיִּהְיֶה נַעֲשֶׂה אֱלוֹקַ עַל יְדֵי הַמָּמוֹן שֶׁיִּגְזל אַךְ אָמְרוּ שֶׁמֵּאַחַר שֶׁהוּא אֱלוֹקַ [דְּהַיְנוּ הֶעָשִׁיר בַּעַל הַמָּמוֹן הוּא אֱלוֹקַ], הוּא יִשְׁמר מִגְּזֵלוֹת וּרְצִיחוֹת וְתִקְּנוּ עֲבוֹדוֹת וְקָרְבָּנוֹת, שֶׁיִּהְיוּ מַקְרִיבִים וּמִתְפַּלְּלִים אֶל הָאֱלקוּת הַנַּ"ל גַּם הָיוּ מַקְרִיבִים בְּנֵי אָדָם וְהָיוּ מַקְרִיבִין אֶת עַצְמָן אֶל הָאֱלקוּת הַנַּ"ל, כְּדֵי שֶׁיִּהְיֶה נִכְלָל בּוֹ וְאַחַר כָּךְ יִתְגַּלְגֵּל וְיִהְיֶה עָשִׁיר כִּי עִקַּר הָאֱמוּנָה הָיָה אֶצְלָם הַמָּמוֹן כַּנַּ"ל וְהָיָה לָהֶם עֲבוֹדוֹת וְקָרְבָּנוֹת וּקְטרֶת שֶׁהָיוּ עוֹבְדִים בָּהֶם אֶת הָאֱלקוּת הַנַּ"ל [דְּהַיְנוּ בַּעֲלֵי הַמָּמוֹן הַרְבֵּה כַּנַּ"ל] וּבְוַדַּאי אַף עַל פִּי כֵן הָיְתָה הַמְּדִינָה מְלֵאָה מֵרְצִיחָה וּגְזֵלָה כִּי מִי שֶׁלּא הָיָה מַאֲמִין בָּעֲבוֹדוֹת הַנַּ"ל הָיָה רוֹצֵחַ וְגַזְלָן, כְּדֵי שֶׁיִּהְיֶה לוֹ מָמוֹן כִּי עִקָּר הָיָה אֶצְלָם הַמָּמוֹן כַּנַּ"ל כִּי עַל יְדֵי הַמָּמוֹן יְכוֹלִים לִקְנוֹת כָּל דָּבָר אֲכִילָה וּמַלְבּוּשִׁים, וְעִקַּר חִיּוּת הָאָדָם עַל יְדֵי הַמָּמוֹן [כֵּן הָיְתָה סְבָרָתָם לְפִי דַּעְתָּם הַמְשֻׁבֶּשֶׁת וְהַנְּבוֹכָה] עַל כֵּן הָיָה הַמָּמוֹן הָאֱמוּנָה שֶׁלָּהֶם וְהָיוּ מִשְׁתַּדְּלִים, שֶׁלּא יִהְיֶה נֶחְסָר אֶצְלָם מָמוֹן כְּלָל כִּי הַמָּמוֹן הוּא עִקַּר הָאֱמוּנָה וְהָאֱלקוּת שֶׁלָּהֶם כַּנַּ"ל אַדְּרַבָּא, צְרִיכִים לְהִשְׁתַּדֵּל לְהוֹסִיף וּלְהַכְנִיס מָמוֹן מִמְּקוֹמוֹת אֲחֵרִים לְתוֹךְ הַמְּדִינָה וְהָיוּ יוֹצְאִים מֵהֶם סוֹחֲרִים לִסְחוֹר בִּמְדִינוֹת אֲחֵרִים כְּדֵי לְהִשְׂתַּכֵּר מָמוֹן, לְהַכְנִיס מָמוֹן יוֹתֵר לְתוֹךְ הַמְּדִינָה וּצְדָקָה, בְּוַדַּאי הוּא אִסּוּר גָּדוֹל לְפִי דַעְתָּם כִּי הוּא מַחְסִיר שֶׁפַע מָמוֹנוֹ אֲשֶׁר נָתַן לוֹ הָאֱלקִים אֲשֶׁר זֶה הוּא הָעִקָּר, שֶׁיִּהְיֶה לוֹ מָמוֹן וְהוּא פּוֹגֵם וּמַחְסִיר מָמוֹנוֹ עַל כֵּן בְּוַדַּאי הָיָה אָסוּר אֶצְלָם לִתֵּן צְדָקָהץ So they dwelled there on the mountains and conducted themselves as mentioned earlier, and they had many gods, that is, according to money, as mentioned. However, since wealth was the main thing for them — so much so that via great wealth a person could become a god — they had a fear of murder and theft, because anyone would be a murderer or thief in order to become a god via the money he would steal. But they said since the wealthy one is a god he will protect himself from theft and murder. And they established devotions and offerings to offer and pray to the gods, to get money through them, and they would sacrifice people and their very selves to the gods in order to be included in them and later be reincarnated as a rich [person]. Because their main creed [emunah] was in money. And they had devotions, sacrifices and incenses with which they served their gods (that is, those who had much money). But despite this the country was definitely full of murder and theft, because whoever did not believe in the devotions became a murderer and thief in order to get money, because the main thing for them was wealth, since through money one can buy anything — food and clothing — so the root of a man's life is through money; therefore money was their main creed (such was their foolish and confused thinking). And they all endeavored to not lose any money, because money was for them the fundamental creed and the god; on the contrary, they needed to try to bring money into the country from other places. Traders would go out from them to trade in other countries, in order to win money, in order to bring even more money into the country. And charity was certainly a great prohibition for them, because how can someone be permitted to give away the money that God has given him — which was for them the main thing, to have money — how can someone be permitted to give that away? So for them it was definitely forbidden to give charity.

גַּם הָיָה אֶצְלָם מְמֻנִּים שֶׁהָיוּ מְמֻנִּים לְהַשְׁגִּיחַ עַל כָּל אֶחָד אִם יֵשׁ לוֹ כָּל כָּךְ מָמוֹן כְּמוֹ שֶׁהוּא אוֹמֵר כִּי כָּל אֶחָד הָיָה צָרִיךְ לְהַרְאוֹת עָשְׁרוֹ בְּכָל פַּעַם כְּדֵי שֶׁיִּהְיֶה נִשְׁאָר בְּאוֹתוֹ הַמַּעֲלָה, שֶׁהָיָה לוֹ לְפִי מָמוֹנוֹ כַּנַּ"ל וְלִפְעָמִים הָיָה נַעֲשֶׂה מֵחַיָּה אָדָם, וּמֵאָדָם חַיָּה דְּהַיְנוּ כְּשֶׁאֶחָד אִבֵּד מָמוֹנוֹ, אֲזַי נַעֲשָׂה מֵאָדָם חַיָּה אַחַר שֶׁאֵין לוֹ מָמוֹן וְכֵן לְהֵפֶךְ כְּשֶׁאֶחָד הִרְוִיחַ מָמוֹן, אֲזַי נַעֲשָׂה מֵחַיָּה אָדָם וְכֵן בִּשְׁאָר הַמַּעֲלוֹת כְּפִי הַמָּמוֹן כַּנַּ"ל וְהָיוּ לָהֶם צוּרוֹת וּתמונות דיוקן שֶׁל אוֹתָן הָאֱלקוּת [דְּהַיְנוּ בַּעֲלֵי הַמָּמוֹן] וְהָיוּ אֵצֶל כָּל אֶחָד וְאֶחָד צוּרוֹת הַלָּלוּ וְהָיוּ מְחַבְּקִים וּמְנַשְּׁקִים אוֹתָם כִּי זֶה הָיָה הָעֲבוֹדָה וְהָאֱמוּנָה שֶׁלָּהֶם כַּנַּ"ל. And they had officers who were appointed to observe of everyone whether he has as much money as he says, because everyone had to show off his wealth at every moment in order to remain in the status and honor that he had according to his money (in other words all the rich people who for them were gods, stars, angels etc. due to their money would always be inspected whether he has so much money; whether he is not in vain a god and so forth, and people were appointed to constantly watch this). And sometimes among them an animal would become a person, or a person an animal. Namely when a rich person lost his money he already became a non-human — a man became an animal, because he already had no money for himself; and conversely when someone won money, so an animal became a human; and so on with the other classes, which by them was all according to money (it was that way too, as sometimes one became a non-god because he has already lost the money). And they would have the figures and portraits of the gods (that is, those who had much money), and everyone had the portraits, and they would hug and kiss them, because money was their entire devotion and religion.

וְהָאֲנָשִׁים הַנַּ"ל, דְּהַיְּנוּ הָאֲנָשִׁים הַכְּשֵׁרִים שֶׁל הַבַּעַל תְּפִלָּה הַנַּ"ל חָזְרוּ לִמְקוֹמָם וְסִפְּרוּ לְהַבַּעַל תְּפִלָּה מִגּדֶל הַטָּעוּת וְהַשְּׁטוּת שֶׁל אוֹתָהּ הַמְּדִינָה אֵיךְ הֵם נְבוֹכִים מְאד בְּתַאֲוַת מָמוֹן וְשֶׁהֵם רוֹצִים לַעֲקר לִמְדִינָה אַחֶרֶת וְלַעֲשׂוֹת לָהֶם כּוֹכָבִים וּמַזָּלוֹת עָנָה וְאָמַר הַבַּעַל תְּפִלָּה הַנַּ"ל, שֶׁהוּא מִתְיָרֵא, שֶׁלּא יִתְעוּ יוֹתֵר וְיוֹתֵר אַחַר כָּךְ נִשְׁמַע, שֶׁעָשׂוּ לְעַצְמָן אֱלקוּת, כַּנַּ"ל. And the Prayer Leader's people (who were previously there in that country) returned to their place and they told the Prayer Leader of the nonsense of the country, how they were so fooled and lost in the craving of money, and that they wanted to already leave their country for another country (where they make money as mentioned) and wanted to make stars and constellations already. The Prayer Leader spoke up and said that he feared lest they stray more and more. Then people heard that they had already made themselves gods (as mentioned).

עָנָה וְאָמַר הַבַּעַל תְּפִלָּה הַנַּ"ל, שֶׁעַל דָּבָר זֶה הָיָה מִתְיָרֵא וְדוֹאֵג מִתְּחִלָּה וְהָיָה לוֹ לְהַבַּעַל תְּפִלָּה רַחֲמָנוּת גָּדוֹל עֲלֵיהֶם וְנִתְיַּשֵּׁב לֵילֵךְ בְּעַצְמוֹ לְשָׁם, אוּלַי יָשִׁיב אוֹתָם מִטָּעוּתָם וְהָלַךְ לְשָׁם הַבַּעַל תְּפִלָּה וּבָא אֶל הַשּׁוֹמְרִים, שֶׁעוֹמְדִים סְבִיב הָהָר וְהַשּׁוֹמְרִים מִסְּתָמָא הָיוּ אֲנָשִׁים קְטַנִּים בְּמַעֲלָה שֶׁהֵם רַשָּׁאִים לַעֲמד בַּאֲוִירָא דְּהַאי עָלְמָא כִּי אֲנָשִׁים, שֶׁיֵּשׁ לָהֶם מַעֲלוֹת מֵחֲמַת הַמָּמוֹן כַּנַּ"ל הֵם אֵינָם יְכוֹלִים כְּלָל לְהִתְעָרֵב עִם בְּנֵי הָעוֹלָם וְלַעֲמד בַּאֲוִירָא דְּהַאי עָלְמָא, שֶׁלּא יְטַמְּאוּ עַצְמָן כַּנַּ"ל וְלא הָיוּ יָכוֹלִים לְדַבֵּר כְּלָל עִם בְּנֵי הָעוֹלָם, שֶׁלּא יְטַמְּאוּ אוֹתָם בְּהֶבֶל פִּיהֶם [עַל כֵּן בְּוַדַּאי הַשּׁוֹמְרִים שֶׁעָמְדוּ חוּץ לָעִיר, הָיוּ קְטַנִּים בְּמַעֲלָה כַּנַּ"ל] אַךְ גַּם הַשּׁוֹמְרִים הָיָה לָהֶם הַצּוּרוֹת הַנַּ"ל וְהָיוּ מְחַבְּקִים וּמְנַשְּׁקִים אוֹתָם בְּכָל פַּעַם כִּי גַּם אֶצְלָם הָיָה עִקַּר הָאֱמוּנָה הַמָּמוֹן כַּנַּ"ל. The Prayer Leader spoke up and said, "That is what I meant; that is why I feared" (that is, by his always saying he feared lest they get further lost, he meant this). The Prayer Leader had great pity on them and came to the decision to personally go there; perhaps he would return them from their error. The Prayer Leader went there and came to the guards who stand around each mountain (as mentioned). And the guards, it would reason, were people of low status who were able to stand in the air of this world, because the people who had status from their money were not at all able to be together with the people of the world and could not stand in the world's air, so that they should not contaminate them, and they were not at all able to speak with people of the world, so that they should not contaminate them with their breath (in other words the foolish country considered the world entirely impure compared to them, as mentioned). Therefore the guards who stood outside the city were surely of low status, except the guards also had the portraits (of their gods) and would hug and kiss them all the time, because with them too was money the main object of faith.

וּבָא הַבַּעַל תְּפִלָּה הַנַּ"ל אֵצֶל שׁוֹמֵר אֶחָד וְהִתְחִיל לְדַבֵּר עִמּוֹ מֵהַתַּכְלִית. בַּאֲשֶׁר שֶׁעִקַּר הַתַּכְלִית הוּא רַק עֲבוֹדַת ה' תּוֹרָה וּתְפִלָּה וּמַעֲשִׂים טוֹבִים וְכוּ' וְהַמָּמוֹן הוּא שְׁטוּת וְאֵינוֹ תַּכְלִית כְּלָל וְכוּ' וְלא שָׁמַע אֵלָיו כְּלָל הַשּׁוֹמֵר הַנַּ"ל כִּי כְּבָר נִשְׁקַע אֶצְלָם מִיָּמִים רַבִּים, שֶׁעִקָּר הוּא רַק הַמָּמוֹן כַּנַּ"ל וְכֵן הָלַךְ הַבַּעַל תְּפִלָּה לְשׁוֹמֵר שֵׁנִי וְדִבֵּר עִמּוֹ גַּם כֵּן כַּנַּ"ל וְלא שָׁמַע אֵלָיו גַּם כֵּן וְכֵן הָלַךְ אֶל כָּל הַשּׁוֹמְרִים וְלא שָׁמְעוּ אֵלָיו כְּלָל וְיִשֵּׁב עַצְמוֹ הַבַּעַל תְּפִלָּה וְנִכְנַס לְתוֹךְ הָעִיר, שֶׁהָיְתָה עַל הָהָר כַּנַּ"ל כְּשֶׁבָּא לְשָׁם, הָיָה אֶצְלָם פְּלִיאָה וְשָׁאֲלוּ אוֹתוֹ: אֵיךְ נִכְנַסְתָּ לְכָאן כִּי לא הָיָה אֶפְשָׁר לְשׁוּם אָדָם לִכָּנֵס אֶצְלָם כַּנַּ"ל הֵשִׁיב לָהֶם: מֵאַחַר שֶׁכְּבָר נִכְנַסְתִּי, יִהְיֶה אֵיךְ שֶׁיִּהְיֶה, מָה אַתֶּם שׁוֹאֲלִים עַל זֶה ? The Prayer Leader came to one of the guards and began talking with him about the ultimate purpose, inasmuch as the only ultimate purpose is Godly devotions — Torah, prayer, good deeds etc. — and money is utter foolishness and not the ultimate purpose at all, etc. But the guard did not listen to him at all, for it was already ingrained in them for a long time that the main thing is only money, as mentioned. And likewise the Prayer Leader went to all the guards and talked with them likewise as mentioned and they did not listen to him whatsoever. The Prayer Leader came to a decision and went into the city which was on the mountain (as mentioned). When he arrived inside the city it was a great novelty to them and they asked, "How did you get in here?" since no one was able to reach them. He answered them, "Why do you ask? I am already inside the city, all the same."

וְהִתְחִיל הַבַּעַל תְּפִלָּה לְדַבֵּר עִם אֶחָד מֵהַתַּכְלִית וְכוּ' כַּנַּ"ל וְלא שָׁמַע אֵלָיו כְּלָל וְכֵן הַשֵּׁנִי וְכֵן כֻּלָּם, כִּי כְּבָר נִשְׁקְעוּ בְּטָעוּתָם הַנַּ"ל וְהָיָה הַדָּבָר תָּמוּהַּ בֵּין אַנְשֵׁי הָעִיר עַל שֶׁבָּא אָדָם אֶצְלָם וּמְדַבֵּר אֲלֵיהֶם כַּדְּבָרִים הָאֵלֶּה הֵפֶךְ אֱמוּנָתָם וְהִרְגִּישׁוּ בְּעַצְמָן, אוּלַי הָאָדָם הַזֶּה הוּא הַבַּעַל תְּפִלָּה כִּי כְּבָר נִשְׁמַע אֶצְלָם, שֶׁיֵּשׁ בַּעַל תְּפִלָּה כָּזֶה בָּעוֹלָם כִּי כְּבָר נִתְפַּרְסֵם הַדָּבָר שֶׁל הַבַּעַל תְּפִלָּה בָּעוֹלָם כַּנַּ"ל וְהָיוּ קוֹרִין אוֹתוֹ בָּעוֹלָם בעל תפילה וחסיד ירא אַךְ לא הָיָה אֶפְשָׁר לָהֶם לְהַכִּירוֹ וּלְתָפְסוֹ כִּי הָיָה מְשַׁנֶּה עַצְמוֹ אֵצֶל כָּל אֶחָד וְאֶחָד אֵצֶל זֶה הָיָה נִדְמֶה כְּסוֹחֵר, וְאֵצֶל זֶה כְּעָנִי וְכוּ' כַּנַּ"ל וְתֵכֶף נִמְלָט מִשָּׁם. The Prayer Leader began talking with one of them about the purpose of the world, that money is no purpose at all, etc. (as was his custom) but the man did not listen to him at all, and likewise another, and likewise all of them, because they were already so lost in their mistake that they already could not listen to anybody, as mentioned. And it was a wonder to the people of the city that such a man exists and should come to them and say to them such things, the complete opposite of their faith. It struck them that this man must be the Prayer Leader, because they had already heard that there is such a Prayer Leader in the world, since the matter of the Prayer Leader had already become publicized in the world (as mentioned), and people in the world would call him "Der Frummer Baal Tefilah" (the devout Prayer Leader). But catch him they could not, because he would make himself appear different to each person: to one he appeared as a merchant, to another as a pauper, etc., immediately afterwards disappearing from there (in other words, he was quickly gone away).

וַיְהִי הַיּוֹם וְהָיָה גִּבּוֹר, שֶׁנִּתְקַבְּצוּ אֵלָיו כַּמָּה גִּבּוֹרִים וְהָיָה הַגִּבּוֹר עִם גִּבּוֹרָיו הוֹלֵךְ וְכוֹבֵשׁ מְדִינוֹת וְלא הָיָה רוֹצֶה כִּי אִם הַכְנָעָה וּכְשֶׁהָיוּ בְּנֵי מְדִינָה מַכְנִיעִים עַצְמָן תַּחְתָּיו הָיָה מַנִּיחָם וְאִם לָאו הָיָה מַחֲרִיבָם וְהָיָה הוֹלֵךְ וְכוֹבֵשׁ וְלא הָיָה רוֹצֶה שׁוּם מָמוֹן, רַק הַכְנָעָה שֶׁיִּהְיוּ תַּחְתָּיו וְהָיָה דַּרְכּוֹ שֶׁל הַגִּבּוֹר שֶׁהָיָה שׁוֹלֵח לַמְּדִינָה גִּבּוֹרָיו כְּשֶׁהָיָה עֲדַיִן רָחוֹק מִמֶּנָּה הַרְבֵּה חֲמִשִּׁים פַּרְסָאוֹת שֶׁיַּכְנִיעוּ עַצְמָן תַּחְתָּיו וְהָיָה כּוֹבֵשׁ מְדִינוֹת כַּנַּ"ל. [The Warrior (The Strong Man)]
And the day came to pass: now there was a Mighty Warrior [gibbor, lit. mighty; strong; overpowerer], unto whom other warriors [gibborim] had gathered. Now, the Warrior and his warriors were going around taking over countries, the Warrior wanting nothing else but submission (in other words, that they should be subject under him). And when the people of the country submitted to him he would release them; and if not — he would ruin them. So he went around subjugating countries, without any desire for money whatsoever — only submission; that they should be under him. And the way of the Warrior was: he would send his warriors to a country when he was still very far from it — fifty miles — for them to surrender to him; and so he was continually taking over countries.

וְהַסּוֹחֲרִים שֶׁל הַמְּדִינָה שֶׁל עֲשִׁירוּת הַנַּ"ל שֶׁהָיוּ סוֹחֲרִים בִּמְדִינוֹת אֲחֵרוֹת כַּנַּ"ל בָּאוּ לִמְדִינָתָם, וְסִפְּרוּ מֵהַגִּבּוֹר הַנַּ"ל וְנָפַל עֲלֵיהֶם פַּחַד גָּדוֹל וְאַף עַל פִּי שֶׁהָיוּ מְרֻצִּים לְהַכְנִיעַ עַצְמָן תַּחְתָּיו אַךְ שֶׁשָּׁמְעוּ, שֶׁהוּא מְמָאֵס בְּמָמוֹן, וְאֵינוֹ רוֹצֶה מָמוֹן כְּלָל, וְזֶה הָיָה הֵפֶךְ אֱמוּנָתָם עַל כֵּן הָיָה בִּלְתִּי אֶפְשָׁר אֶצְלָם לְהִכָּנַע תַּחְתָּיו כִּי הָיָה אֶצְלָם כְּמוֹ שְׁמָד מֵאַחַר שֶׁאֵינוֹ מַאֲמִין כְּלָל בֶּאֱמוּנָתָם דְּהַיְנוּ בַּמָּמוֹן וְנִתְיָרְאוּ מְאד מִלְּפָנָיו וְהִתְחִילוּ לַעֲשׂוֹת עֲבוֹדוֹת וּלְהַקְרִיב קָרְבָּנוֹת לֶאֱלקוּתָם הַנַּ"ל וְהָיוּ לוֹקְחִים חַיָּה [דְּהַיְנוּ מִי שֶׁיֵּשׁ לוֹ מָמוֹן מְעַט, שֶׁהוּא חַיָּה אֶצְלָם] וְהִקְרִיבוּ לְקָרְבָּן לָאֱלקוּת הַנַּ"ל וְכַיּוֹצֵא בְּאֵלּוּ הָעֲבוֹדוֹת כַּנַּ"ל וְהַגִּבּוֹר הַנַּ"ל הָיָה הוֹלֵךְ וּמִתְקָרֵב אֲלֵיהֶם בְּכָל פַּעַם וְהִתְחִיל לִשְׁלחַ אֲלֵיהֶם גִּבּוֹרָיו מַה הֵם רוֹצִים, כְּדַרְכּוֹ כַּנַּ"ל וְהָיָה עֲלֵיהֶם פַּחַד גָּדוֹל, וְלא הָיוּ יוֹדְעִים מַה לַּעֲשׂוֹת. And the merchants of the aforementioned wealthy country, who used to conduct trade in foreign countries, returned to their country and told about the Warrior, and a great terror fell on them. And even though they were willing to submit themselves under him, the thing that prevented them was they heard that he loathes money and does not want any money at all, and this was contrary to their faith, therefore they could not submit themselves under him, because for them it would be like apostasy, since he did not at all believe in their creed, that is, in money. And they were very afraid of him, and they began to perform their devotions and bring their sacrifices to their gods (that is, to those who had much money); and they would take a beastie (that is, someone with little money, who was considered by them a beast) and bring him for a sacrifice to their gods (as mentioned), and similarly they performed their other devotions (that is, the things with which they would serve their gods). And the Warrior was continually coming closer to them, and had started to send his warriors ahead [to ask]: What do they want? — after his usual custom, as mentioned. A great terror came over them and they did not know what to do.

וְיָעֲצוּ אוֹתָם אֲנָשִׁים סוֹחֲרִים שֶׁלָּהֶם הֱיוֹת שֶׁהָיוּ בִּמְדִינָה שֶׁכָּל בְּנֵי הַמְּדִינָה הֵם כֻּלָּם אֱלקוּת, וְנוֹסְעִים עִם מַלְאָכִים דְּהַיְנוּ שֶׁכָּל אַנְשֵׁי אוֹתָהּ הַמְּדִינָה מִקָּטָן וְעַד גָּדוֹל הֵם כֻּלָּם עֲשִׁירִים מֻפְלָגִים, עַד שֶׁהַקָּטָן שֶׁבָּהֶם הוּא גַּם כֵּן אֱלוֹקַּ לְפִי טָעוּתָם [כִּי הַקָּטָן שֶׁבָּהֶם הוּא עָשִׁיר מֻפְלָג וְיֵשׁ לוֹ כָּל כָּךְ כַּשִּׁעוּר הַקָּצוּב לָאֱלוֹקַ אֶצְלָם וְכַנַּ"ל] וְגַם נוֹסְעִים עִם מַלְאָכִים כִּי הַסּוּסִים שֶׁלָּהֶם הֵם מְכֻסִּים בַּעֲשִׁירוּת גָּדוֹל בְּזָהָב וְכַיּוֹצֵא עַד שֶׁכִּסּוּי שֶׁל סוּס אֶחָד עוֹלָה לֶסַּךְ שֶׁל מַלְאָךְ שֶׁלָּהֶם נִמְצָא שֶׁנּוֹסְעִים עִם מַלְאָכִים שֶׁקּוֹשְׁרִים שְׁלשָׁה זוּגוֹת מַלְאָכִים אֶל הָעֲגָלָה וְנוֹסְעִים עִמָּהֶם בְּכֵן צְרִיכִין לִשְׁלחַ אֶל אוֹתָהּ הַמְּדִינָה וּמִשָּׁם יִהְיֶה לָהֶם עֶזְרָה בְּוַדַּאי מֵאַחַר שֶׁכָּל הַמְּדִינָה הֵם כֻּלָּם אֱלקוּת [כָּל זֶה הָיְתָה עֲצַת הַסּוֹחֲרִים שֶׁלָּהֶם] וְהוּטַב הַדָּבָר בְּעֵינֵיהֶם מְאד כִּי הָיוּ מַאֲמִינִים, שֶׁבְּוַדַּאי יִהְיֶה לָהֶם יְשׁוּעָה מִשָּׁם מֵאַחַר שֶׁהֵם כֻּלָּם אֱלקוּת כַּנַּ"ל. Their own merchants gave them a suggestion: Inasmuch as they had been in a country where the entire populace were gods and traveled about with angels — that is, that country is where everyone, from the smallest to greatest, are all extraordinarily great [vild-groiss, lit. "wild-great"] wealthy people in the extreme, such that even the smallest among them is also a god according to their foolish delusion (because the smallest person in the country is exceptionally wealthy and has as much money as was reckoned by them that with that much money one becomes a god, as mentioned). And they "travel with angels" since their horses are covered with such great wealth, with gold and so forth, that the covering of one horse was worth the amount that an angel had. Thus, the riders "travel with angels," tying three pairs of "angels" to a carriage and riding with them. "Therefore you need to send to this country and they will surely help you, for they are all gods." (All this was still the advice of their merchants.) Their advice pleased them very much, for they believed that they would surely be saved by the other country, since they are all gods there, as mentioned.

וְהַבַּעַל תְּפִלָּה הַנַּ"ל יִשֵּׁב עַצְמוֹ שֶׁיֵּלֵךְ עוֹד הַפַּעַם אֶל אוֹתוֹ הַמְּדִינָה הַנַּ"ל אוּלַי אַף עַל פִּי כֵן יָשִׁיב אוֹתָם מִטָּעוּתָם זֶה וְהָלַךְ לְשָׁם, וּבָא אֶל הַשּׁוֹמְרִים וְהִתְחִיל לְדַבֵּר עִם שׁוֹמֵר אֶחָד כְּדַרְכּוֹ וְסִפֵּר לוֹ הַשּׁוֹמֵר מֵהַגִּבּוֹר הַנַּ"ל, שֶׁיֵּשׁ לָהֶם פַּחַד גָּדוֹל מִפָּנָיו וְכוּ' כַּנַּ"ל וְשָׁאַל אוֹתוֹ הַבַּעַל תְּפִלָּה: וּמָה אַתֶּם רוֹצִים לַעֲשׂוֹת ? וְסִפֵּר לוֹ הַשּׁוֹמֵר עִנְיָן הַנַּ"ל שֶׁהֵם רוֹצִים לִשְׁלחַ אֶל הַמְּדִינָה שֶׁהֵם כֻּלָּם אֱלקוּת וְכוּ' כַּנַּ"ל. And the Prayer Leader came to the decision he would go once again to that country; perhaps he would still lead them out of their folly. And he went there, came up to the guards, and began speaking with one guard in his usual way. The guard told him about the Warrior, that they are in great terror of him. The Prayer Leader asked him, "What do you have in mind to do?" The guard told him the matter mentioned above, that they want to send to the country where they are all gods etc.

וְשָׂחַק מִמֶּנּוּ מְאד הַבַּעַל תְּפִלָּה וְאָמַר לוֹ. הֲלא הַכּל שְׁטוּת גָּדוֹל כִּי גַּם בְּנֵי אוֹתָהּ הַמְּדִינָה הֵם כֻּלָּם רַק בְּנֵי אָדָם כָּמוֹנוּ וְגַם אַתֶּם כֻּלְכֶם וֶאֱלקִים שֶׁלָּכֶם, כֻּלָּם הֵם רַק בְּנֵי אָדָם וְלא אֱלוֹקַ רַק שֶׁיֵּשׁ יָחִיד בָּעוֹלָם, שֶׁהוּא הַבּוֹרֵא יִתְבָּרַךְ שְׁמוֹ וְאוֹתוֹ לְבַד רָאוּי לַעֲבד, וְלוֹ רָאוּי לְהִתְפַּלֵּל, וְזֶהוּ עִקַּר הַתַּכְלִית וְכַיּוֹצֵא בִּדְבָרִים אֵלּוּ דִּבֵּר הַבַּעַל תְּפִלָּה אֶל הַשּׁוֹמֵר הַנַּ"ל וְלא שָׁמַע אֵלָיו הַשּׁוֹמֵר, כִּי כְּבָר נִשְׁקַע אֶצְלָם טָעוּתָם מִיָּמִים רַבִּים, כַּנַּ"ל. The Prayer Leader made much laughter of him and said to him, "That is quite a great folly! Because they are humans like we are. And all of you, with all your gods, are all merely humans and not one of them is any god at all. There is no more than only one God in the world: He who created everything, and He alone should be served and only to Him one should pray; and this alone is the main purpose in the world." And such other words did the Prayer Leader speak with the guard. And the Prayer Leader kept speaking more of the same kinds of words with the guard, while the guard continued to not listen, because their mistaken belief had already been set within them from a long time ago, as mentioned.

אַךְ אַף עַל פִּי כֵן הַבַּעַל תְּפִלָּה הִרְבָּה עָלָיו דְּבָרִים עַד שֶׁבַּסּוֹף הֵשִׁיב לוֹ הַשּׁוֹמֵר: וְיֶתֶר מִזֶּה מָה אֲנִי יָכוֹל לַעֲשׂוֹת ? הֲלא אֲנִי רַק יָחִיד בְּעָלְמָא [וְיֵשׁ כְּנֶגְדִּי בְּנֵי הַמְּדִינָה, שֶׁהֵם רַבִּים] וְזאת הַתְּשׁוּבָה הָיְתָה קְצָת נֶחָמָה לְהַבַּעַל תְּפִלָּה כִּי הֵבִין, שֶׁהִתְחִילוּ דְּבָרָיו קְצָת לִכָּנֵס בְּאָזְנֵי הַשּׁוֹמֵר כִּי הַדְּבָרִים שֶׁדִּבֵּר הַבַּעַל תְּפִלָּה מִקּדֶם, בַּפַּעַם הָרִאשׁוֹנָה עִם אוֹתוֹ הַשּׁוֹמֵר וְהַדְּבָרִים, שֶׁדִּבֵּר עַתָּה נִתְקַבְּצוּ יַחַד, עַד שֶׁעָשׂוּ אֵיזֶה רשֶׁם בְּלִבּוֹ עַד שֶׁהִתְחִיל מְעַט לְהִסְתַּפֵּק וְלִנְטוֹת אֵלָיו קְצָת כַּנִּרְאֶה מִתּוֹךְ הַתְּשׁוּבָה הַנַּ"ל. However, the Prayer Leader debated with him extensively, until finally the guard answered him, "What else can I do? I am only one individual, after all (and compared to me are the numerous residents of the country)." Now this already had the semblance of some teshuvah [repentance, response], as the words which the Prayer Leader had spoken before with the guard, and the words which he spoke now, joined together until they stirred him somewhat. (Because the teshuvah that the guard had answered, "What can I do?" etc., made it known that the words of the Prayer Leader were starting to already enter his heart a little bit.)

וְכֵן הָלַךְ הַבַּעַל תְּפִלָּה אֶל הַשּׁוֹמֵר הַשֵּׁנִי וְדִּבֵּר עִמּוֹ גַּם כֵּן כַּנַּ"ל וְלא שָׁמַע אֵלָיו גַּם כֵּן וּבַסּוֹף הֵשִׁיב לוֹ גַּם כֵּן כַּנַּ"ל. הֲלא אֲנִי יָחִיד כְּנֶגֶד בְּנֵי הַמְּדִינָה וְכוּ' כַּנַּ"ל וְכֵן כָּל הַשּׁוֹמְרִים כֻּלָּם הֵשִׁיבוּ לוֹ תְּשׁוּבָה זוֹ בַּסּוֹף. And so the Prayer Leader went to another guard and also spoke with him in his usual way, as above; and he too did not listen to him, but in the end also replied as above, "I am one person" and so forth, as above. And so all the guards answered him this teshuvah in the end.

אַחַר כָּךְ נִכְנַס הַבַּעַל תְּפִלָּה אֶל הָעִיר וְהִתְחִיל שׁוּב לְדַבֵּר עִמָּם כְּדַרְכּוֹ בַּאֲשֶׁר שֶׁכֻּלָּם בְּטָעוּת גָּדוֹל, וְאֵין זֶה תַּכְלִית כְּלָל רַק עִקַּר הַתַּכְלִית לַעֲסֹק בְּתוֹרָה וּתְפִלָּה וְכוּ' וְלא שָׁמְעוּ אֵלָיו, כִּי כֻּלָּם נִשְׁקְעוּ מְאד בָּזֶה מִיָּמִים רַבִּים וְסִפְּרוּ לוֹ מֵהַגִּבּוֹר וְשֶׁהֵם רוֹצִים לִשְׁלחַ אֶל הַמְּדִינָה, שֶׁהֵם כֻּלָּם אֱלקוּת וְכוּ' כַּנַּ"ל וְשָׂחַק מֵהֶם גַּם כֵּן וְאָמַר לָהֶם, שֶׁהוּא שְׁטוּת, וְשֶׁכֻּלָּם רַק בְּנֵי אָדָם וְכוּ' וְהֵם לא יוּכְלוּ לַעֲזר לָכֶם כְּלָל כִּי אַתֶּם בְּנֵי אָדָם, וְהֵם בְּנֵי אָדָם, וְאֵינָם אֱלוֹקַ כְּלָל רַק שֶׁיֵּשׁ יָחִיד יִתְבָּרַךְ שְׁמוֹ וְכוּ' וְעַל עִנְיַן הַגִּבּוֹר אָמַר לָהֶם [בִּלְשׁוֹן תֵּמַהּ, כְּדֶרֶךְ שֶׁמַּתְמִיהַּ אָדָם וְאוֹמֵר] הַאִם אֵינוֹ זֶה הַגִּבּוֹר [הַיָּדוּעַ לִי] ? וְלא הֵבִינוּ דְּבָרָיו אֵלּוּ וְכֵן הָיָה הוֹלֵךְ מֵאֶחָד לַחֲבֵרוֹ וּמְדַבֵּר עִמָּהֶם כַּנַּ"ל וְעַל עִנְיַן הַגִּבּוֹר אָמַר לְכָל אֶחָד כַּנַּ"ל אִם אֵינוֹ זֶה הַגִּבּוֹר וְכוּ' כַּנַּ"ל וְלא הֵבִינוּ דְּבָרָיו. Afterwards the Prayer Leader entered the city and began talking with them in his usual way: inasmuch as they are all very much in complete error, and money is no goal at all; rather, the essential purpose is solely to delve in Torah and prayer and so forth. They did not listen to him, for they were all very much rooted in money from a long time ago. And they told him about the Warrior, and that they want to send to the country where they are all gods, etc. He laughed at them too and told them that was a folly and they all are only humans, etc. "And they will be unable to help you at all, because you are human and they are human, and they are no god whatsoever. There is only one God, the All-Blessed One, etc." As for the Warrior he replied to them (with a wondering expression), "Isn't this that Warrior?" (the one he knows?) They did not understand what he meant. And so he went from one to the other, and continued talking thus with them, as above. And as for the Warrior he said to everyone, "Isn't this that Warrior?" etc., as above. They did not understand his words; what he meant.

וְנַעֲשָׂה רַעַשׁ בָּעִיר, בַּאֲשֶׁר שֶׁנִּמְצָא אֶחָד, שֶׁמְּדַבֵּר כָּזאת שֶׁעוֹשֶׂה שְׂחוֹק מֵאֱמוּנָתָם וְאוֹמֵר, שֶׁיֵּשׁ יָחִיד וְכוּ' וּבְעִנְיַן הַגִּבּוֹר הוּא אוֹמֵר כַּנַּ"ל וְהֵבִינוּ, שֶׁבְּוַדַּאי הוּא הַבַּעַל תְּפִלָּה, כִּי כְּבָר הָיָה נִתְפַּרְסֵם אֶצְלָם כַּנַּ"ל וְצִוּוּ לְחַפֵּשׂ אַחֲרָיו וּלְתָפְסוֹ אַף עַל פִּי שֶׁהוּא מְשַׁנֶּה עַצְמוֹ אֶצְלָם בְּכָל פַּעַם כַּנַּ"ל [הַיְנוּ פַּעַם נִדְמֶה כְּסוֹחֵר, וּפַעַם כְּעָנִי וְכוּ' כַּנַּ"ל] אַךְ הֵם יָדְעוּ מִזֶּה גַּם כֵּן, שֶׁהַבַּעַל תְּפִלָּה הַנַּ"ל הוּא מְשַׁנֶּה עַצְמוֹ בְּכָל פַּעַם וְצִוּוּ לַחֲקר אַחֲרָיו וּלְתָפְסוֹ וְחִפְּשׂוּ אַחֲרָיו וּתְפָסָהוּ וְהֱבִיאוּהוּ אֶל הַשָּׂרִים. Meanwhile, a commotion broke out in the city, inasmuch as there was found someone who says such things, making laughter of their faith, and saying that there is only a single Unity, that is, Hashem Yithbarakh, the All-Blessed One, etc.; and as for the Warrior, always saying, "Isn't this that Warrior?" etc. as above. They understood that this must certainly be the Prayer Leader, because he was already notorious among them, as mentioned. They ordered for him to be sought and caught. Even though he appeared different each time (that is, at times presenting himself as a merchant, at times as a poor person, and so forth, wherefore they were not able to catch him, as mentioned), nonetheless they knew of this too, that the Prayer Leader constantly presents himself differently. They ordered an investigation into him, for him to be captured. He was sought out until they caught him, and they brought him to their elders.

וְהִתְחִילוּ לְדַבֵּר עִמּוֹ וְאָמַר לָהֶם גַּם כֵּן כַּנַּ"ל בַּאֲשֶׁר שֶׁכֻּלָּם בְּטָעוּת וּשְׁטוּת גָּדוֹל, וְאֵין זֶה תַּכְלִית כְּלָל [הַיְנוּ שֶׁהַמָּמוֹן אֵינוֹ הַתַּכְלִית כְּלָל] רַק שֶׁיֵּשׁ יָחִיד, שֶׁהוּא הַבּוֹרֵא יִתְבָּרַךְ שְׁמוֹ וְכוּ' וּבְנֵי אוֹתָהּ מְדִינָה שֶׁאַתֶּם אוֹמְרִים, שֶׁהֵם כֻּלָּם אֱלקוּת לא יוּכְלוּ לַעֲזר לָכֶם כְּלָל, כִּי הֵם רַק בְּנֵי אָדָם וְכוּ'. When they began talking with him he told them also as above, "You are all mistaken and in great folly, and this is no purpose whatsoever (that is, money is no goal at all). Instead there exists a singular all-blessed One, namely the Creator, blessed be His name, Who has created everything. He alone should be served, and money is an utter nonsense, etc. And the country where you say they are all gods — they will be unable to help you whatsoever, for they are only human, etc."

וְנֶחֱשָׁב אֶצְלָם לִמְשֻׁגָּע כִּי כָּל בְּנֵי הַמְּדִינָה הָיוּ שְׁקוּעִים בְּטָעוּת שֶׁל הַמָּמוֹן כָּל כָּךְ כַּנַּ"ל עַד שֶׁזֶּה שֶׁדִּבֵּר כְּנֶגֶד דַּעְתָּם וְטָעוּתָם, הָיָה נֶחֱשָׁב לִמְשֻׁגָּע. They considered him insane, because the entire country was already so immersed in money and they were already so crazed that whoever said something contrary to their foolishness was for them a madman.

וְשָׁאֲלוּ אוֹתוֹ, מַה זֶּה שֶׁאַתָּה אוֹמֵר עַל עִנְיַן הַגִּבּוֹר [בִּלְשׁוֹן תֵּמַהּ] אִם אֵינוֹ זֶה הַגִּבּוֹר כַּנַּ"ל ? הֵשִׁיב לָהֶם: שֶׁאֲנִי הָיִיתִי אֵצֶל מֶלֶךְ אֶחָד, וְנֶאֱבַד אֶצְלוֹ גִּבּוֹר וְאִם הַגִּבּוֹר הַנַּ"ל הוּא אוֹתוֹ הַגִּבּוֹר, יֵשׁ לִי הֶכֵּרוּת עִמּוֹ וְיֶתֶר מִזֶּה. מַה שֶּׁאַתֶּם בְּטוּחִים בַּמְּדִינָה הַנַּ"ל, שֶׁהֵם כֻּלָּם אֱלקוּת, זֶהוּ שְׁטוּת כִּי הֵם לא יוּכְלוּ לַעֲזר לָכֶם וּלְדַעְתִּי, אִם תִּהְיוּ בְּטוּחִים עֲלֵיהֶם אַדְּרַבָּא, זֶה יִהְיֶה מַפָּלָה שֶׁלָּכֶם אָמְרוּ לוֹ: מִנַּיִן אַתָּה יוֹדֵעַ זאת ? [The King and the Hand]
They asked him, "What is this that you say about the Warrior, 'Isn't this that Warrior?'" as above. He answered them, "Inasmuch as I used to be with a King, and to the King a Warrior was lost; then if this is that Warrior, I am acquainted with him. And furthermore, your relying on the country where you say they are all gods — this is nonsense, because they will be unable to help you whatsoever. Just the reverse — this will be your very downfall, if you rely on them." They asked him, "Where do you know this from?"

הֵשִׁיב לָהֶם: הֱיוֹת שֶׁאֵצֶל הַמֶּלֶךְ הַנַּ"ל, שֶׁהוּא הָיָה אֶצְלוֹ, כַּנַּ"ל, הָיָה לוֹ יָד דְּהַיְנוּ שֶׁהָיָה אֵצֶל אוֹתוֹ הַמֶּלֶךְ תְּמוּנַת יָד עִם חָמֵשׁ אֶצְבָּעוֹת וְעִם כָּל הַשִּׂרְטוּטִין שֶׁיֵּשׁ עַל הַיָּד וְזאת הַיָּד הָיְתָה הַמַפַּת הָעוֹלָם שֶׁל כָּל הָעוֹלָמוֹת וְכָל מַה שֶּׁהָיָה מִן בְּרִיאַת שָׁמַיִם וָאָרֶץ עַד הַסּוֹף וּמַה שֶּׁיִּהְיֶה אַחַר כָּךְ הַכּל הָיָה מְצֻיָּר עַל אוֹתוֹ הַיָּד כִּי הָיָה מְצֻיָּר בְּשִׂרְטוּטֵי הַיָּד צִיּוּר עֲמִידַת כָּל עוֹלָם וְעוֹלָם עִם כָּל פְּרָטָיו כְּמוֹ שֶׁמְּצֻיָּר עַל הַמַפַּת הָעוֹלָם [כַּיָּדוּעַ לַבְּקִיאִים בְּעִנְיַן צִיּוּר מַפַּת הָעוֹלָם, שֶׁקּוֹרִין מַפַּת הָעוֹלָם] וְהָיָה בְּהַשִּׂרְטוּטִין כְּמוֹ אוֹתִיּוֹת כְּמוֹ שֶׁבְּמַפַּת הָעוֹלָם כְּתוּבִים אוֹתִיּוֹת אֵצֶל כָּל דָּבָר וְדָבָר כְּדֵי לֵידַע מַה הוּא הַדָּבָר הַזֶּה דְּהַיְנוּ לֵידַע, שֶׁכָּאן הוּא עִיר פְּלוֹנִי, וְכָאן נָהָר פְּלוֹנִי וְכַיּוֹצֵא. He answered them: Insofar as the King whom he was with, had with him a Hand [yad, יד]. That is, the King had something resembling a hand with five fingers and with all the grooves (that is, all the creases and ruts) that are on a hand. And the Hand was the map of all the worlds, and all that has been since the creation of heaven and earth until the end and what will be afterwards was all depicted on the Hand. For depicted in the scratches and folds of the Hand was the diagram of all the worlds, how every world stands, with all of every world's things in detail, everything standing out on the and as depicted on a land map (as is known to those who are used to land maps, that is, depicted on a paper is each town, every country and every bridge; and similarly other things: streams, woods etc.; and by everything it is all written down, that this is this town and this is that country and so forth).

כְּמוֹ כֵן מַמָּשׁ הָיָה נִרְשָׁם בְּשִׂרְטוּטֵי הַיָּד הַנַּ"ל כְּמוֹ אוֹתִיּוֹת שֶׁהָיוּ הָאוֹתִיּוֹת נִרְשָׁמִים אֵצֶל כָּל דָּבָר וְדָבָר, שֶׁהָיָה נִרְשָׁם עַל הַיָּד כְּדֵי לֵידַע מַהוּת הַדָּבָר וְגַם פְּרָטֵי כָּל הַמְּדִינוֹת וַעֲיָרוֹת וּנְהָרוֹת וּגְשָׁרִים וְהָרִים וּשְׁאָר דְּבָרִים פְּרָטִיִּים הַכּל הָיָה נִרְשָׁם עַל הַיָּד בְּשִׂרְטוּטִין הַנַּ"ל וְאֵצֶל כָּל דָּבָר הָיוּ כְּתוּבִים אוֹתִיּוֹת שֶׁזֶּהוּ דָּבָר פְּלוֹנִי, וְזֶה דָּבָר פְּלוֹנִי וְגַם כָּל בְּנֵי אָדָם שֶׁהוֹלְכִים בְּתוֹךְ הַמְּדִינָה וְכָל הַמְּארָעוֹת שֶׁלָּהֶם הַכּל הָיָה נִרְשָׁם שָׁם. Thus all the worlds were depicted on the Hand by the ruts and folds of the Hand, and in the Hand's ruts were as if letters, just as letters are inscribed on a map next to each thing so that they may know what it is, that is, that they should know that here is this town and here is this stream and likewise other things. In exactly the same way by the ruts of the Hand were depicted the likeness of letters next to everything depicted on the Hand so as to know what is everything depicted there. The same for every separate city, every town and all the rivers, bridges, mountains and other objects (whatever is found in the world and in all the worlds): everything was depicted on the Hand by the ruts and folds on the Hand, and there were always letters standing next to everything, that this is this thing and that is that thing, etc. Similarly all the people who go around in every country, and all their experiences (that is, everything that passes over a man during his lifetime), were all depicted on the Hand.

וְהָיָה כָּתוּב שָׁם גַּם כָּל הַדְּרָכִים מִמְּדִינָה לִמְדִינָה וּמִמָּקוֹם לְמָקוֹם וּמֵחֲמַת זֶה הָיִיתִי יוֹדֵעַ לִכָּנֵס אֶל הָעִיר הַזּאת מַה שֶּׁאִי אֶפְשָׁר לְשׁוּם אָדָם לִכָּנֵס לְכָאן וְכֵן, אִם אַתֶּם רוֹצִים לִשְׁלחַ אוֹתִי לְעִיר אַחֶרֶת, אֲנִי יוֹדֵעַ הַדֶּרֶךְ גַּם כֵּן הַכּל עַל יְדֵי הַיָּד הַנַּ"ל וְכֵן הָיָה נִרְשָׁם בָּהּ הַדֶּרֶךְ מֵעוֹלָם לְעוֹלָם כִּי יֵשׁ דֶּרֶךְ וְנָתִיב, שֶׁעַל יָדוֹ יְכוֹלִין לַעֲלוֹת מֵאֶרֶץ לַשָּׁמַיִם [כִּי אִי אֶפְשָׁר לַעֲלוֹת לַשָּׁמַיִם, מֵחֲמַת שֶׁאֵין יוֹדְעִין הַדֶּרֶךְ וְשָׁם הָיָה נִרְשָׁם הַדֶּרֶךְ לַעֲלוֹת לַשָּׁמַיִם] וְהָיָה נִרְשָׁם שָׁם כָּל הַדְּרָכִים שֶׁיֵּשׁ מֵעוֹלָם לְעוֹלָם כִּי אֵלִיָּהוּ עָלָה לַשָּׁמַיִם בְּדֶרֶךְ פְּלוֹנִי, וְהָיָה כָּתוּב שָׁם אוֹתוֹ הַדֶּרֶךְ וּמשֶׁה רַבֵּנוּ עָלָה לַשָּׁמַיִם בְּדֶרֶךְ אַחֵר, וְהָיָה כָּתוּב שָׁם אוֹתוֹ הַדֶּרֶךְ גַּם כֵּן וְכֵן חֲנוֹךְ עָלָה לַשָּׁמַיִם בְּדֶרֶךְ אַחֵר, וְהָיָה כָּתוּב שָׁם גַּם אוֹתוֹ הַדֶּרֶךְ וְכֵן מֵעוֹלָם לְעוֹלָם הַכּל הָיָה נִרְשָׁם בְּשִׂרְטוּטֵי הַיָּד הַנַּ"ל. "And even all the paths from one country to another, and from one place to another, were written on it, and on account of that I knew the way to come in here to this town which no man can enter (because the wealthy country had dug around their cities and nobody could come to them, as above). And so if you want to send me into the other town I know that way too, all through the Hand. And also imprinted on the Hand was the way from one world to another world. For there is a path and a course on which one can ascend from earth to heaven (for, one cannot go up from earth to heaven, due to not knowing the way; but depicted there was the way to go up to heaven). So depicted there were all the paths that exist from one world to another world. For, Eliyahu ascended to heaven with this path, and that path was written there; Moshe Rabbeinu [Moses] went up to heaven with a different path, and that other path was also written there; and likewise Chanokh [Enoch] ascended to heaven with yet another path, and that path was also written there. Thus from one world to the other (farther, higher) world was all depicted by the ruts and folds of the Hand.

גַּם הָיָה נִרְשָׁם עַל הַיָּד כָּל דָּבָר וְדָבָר כְּפִי מַה שֶּׁהָיָה בְּעֵת בְּרִיאַת הָעוֹלָם, וּכְפִי הַהוֶה שֶׁלּוֹ, וּכְפִי מַה שֶּׁיִּהְיֶה אַחַר כָּךְ כְּגוֹן סְדוֹם הָיָה נִרְשָׁם שָׁם כְּפִי מַה שֶּׁהָיְתָה בְּעֵת יִשּׁוּבָהּ, קדֶם שֶׁנֶּהְפְּכָה גַּם הָיָה מְצֻיָּר שָׁם הֲפִיכַת סְדוֹם, כְּמוֹ שֶׁהָעִיר נֶהְפֶּכֶת וְגַם הָיָה מְצֻיָּר שָׁם צִיּוּר שֶׁל סְדוֹם, שֶׁיֵּשׁ לָהּ אַחַר הַהֲפִיכָה כִּי הָיָה נִרְשָׁם עַל הַיָּד מַה שֶּׁהָיָה וּמַה שֶּׁהוֶה וּמַה שֶּׁיִּהְיֶה וְשָׁם, בְּאוֹתוֹ הַיָּד, רָאִיתִי שֶׁאוֹתוֹ הַמְּדִינָה הַנַּ"ל, שֶׁאַתֶּם אוֹמְרִים עֲלֵיהֶם, שֶׁהֵם כֻּלָּם אֱלקוּת עִם כָּל הָאֲנָשִׁים הַבָּאִים אֲלֵיהֶם לְקַבֵּל עֵזֶר מֵהֶם כֻּלָּם יִהְיוּ נִכְלִין וְאוֹבְדִין [כָּל זֶה הֵשִׁיב לָהֶם הַבַּעַל תְּפִלָּה]. "Also represented on the Hand was everything as it was at the time the world was created, as it is now, and as it will be afterwards. For instance, Sedom [Sodom] was depicted there as that city had been (while inhabited) before it was overturned; in addition depicted there was Sedom being upheaved, as a city turning over; and again depicted there was Sedom as it appears today after the upheaval. For on the Hand was depicted what was, what is, and what will be. And there on the Hand I have seen that the country of which you say they are all gods, together with all the people who come to them for help (that is, that the city should help them) will both all be obliterated." (All this the Prayer Leader told them.)

וְנִפְלָא בְּעֵינֵיהֶם הַדָּבָר מְאד כִּי הָיוּ נִכָּרִים דִּבְרֵי אֱמֶת כִּי זֶה יָדוּעַ, שֶׁעַל הַמַפַּת הָעוֹלָם מְצֻיָּר כָּל הַדְּבָרִים וְהֵבִינוּ שֶׁגַּם דְּבָרָיו נִרְאִין דִּבְרֵי אֱמֶת כִּי זֶה רוֹאִין, שֶׁאֶפְשָׁר לְקַבֵּץ וּלְחַבֵּר שְׁנֵי שִׂרְטוּטִין שֶׁל הַיָּד, וְיִהְיֶה מֵהֶם אוֹת [עַל כֵּן הֵבִינוּ, שֶׁדְּבָרִים אֵלּוּ הַנַּ"ל, אִי אֶפְשָׁר לִבְדּוֹת זאת מִלִּבּוֹ וְנִפְלָא בְּעֵינֵיהֶם מְאד] וְשָׁאֲלוּ אוֹתוֹ הֵיכָן הוּא הַמֶּלֶךְ הַנַּ"ל ? אוּלַי יְגַלֶּה לָנוּ דֶּרֶךְ אֵיךְ לִמְצא מָמוֹן ? This was an extraordinary novelty to them, for it was recognized that this is true talk, because it is known that on a map all things are depicted, so they understood that his words are true since such things cannot be thought up, because one can see for himself that he can put together two ruts of the hand and a letter will become of them. For this reason they understood this is no contrived thing; hence it was an extraordinary novelty to them. They asked him, "Whereabout is the King? Perhaps he will show us a way how to find money."

הֵשִׁיב לָהֶם: עֲדַיִן אַתֶּם רוֹצִים מָמוֹן [בִּלְשׁוֹן תֵּמַהּ] ? מִמָּמוֹן לא תְּדַבְּרוּ כְּלָל שָׁאֲלוּ אוֹתוֹ: אַף עַל פִּי כֵן, הֵיכָן הוּא הַמֶּלֶךְ הַנַּ"ל ? הֵשִׁיב לָהֶם: גַּם אֲנִי אֵינִי יוֹדֵעַ מֵהַמֶּלֶךְ הַנַּ"ל וּמַעֲשֶׂה שֶׁהָיָה כָּךְ הָיָה He answered them (with an expression of someone awestruck and angered), "You still want money?! Don't talk about money at all!" They asked him, "Nonetheless, tell us where the King is." He answered them, "I too don't know of the King; where he is. And this is how the story happened:

שֶׁהָיָה מֶלֶךְ וּמַלְכָּה, וְהָיָה לָהֶם בַּת יְחִידָה וְהִגִּיעַ סָמוּךְ לְפִרְקָהּ, וְהוֹשִׁיבוּ יוֹעֲצִים לְיַעֵץ אֶת מִי רָאוּי לְהַשִּׂיאָהּ לוֹ וְגַם אֲנִי הָיִיתִי שָׁם בֵּין בַּעֲלֵי הָעֵצָה כִּי הַמֶּלֶךְ הָיָה אוֹהֵב אוֹתִי וְהָיְתָה עֲצָתִי שֶׁיִּתְּנוּ לָהּ אֶת הַגִּבּוֹר בַּאֲשֶׁר שֶׁהַגִּבּוֹר עָשָׂה לָנוּ כַּמָּה טוֹבוֹת, שֶׁכָּבַשׁ כַּמָּה מְדִינוֹת עַל כֵּן רָאוּי שֶׁיִּתְּנוּ לוֹ אֶת הַבַּת מַלְכָּה לְאִשָּׁה וְהוּטְבָה עֲצָתִי מְאד, וְהִסְכִּימוּ כֻּלָּם לָזֶה וְהָיְתָה שִׂמְחָה גְּדוֹלָה שָׁם עַל שֶׁמָּצְאוּ חָתָן לְהַבַּת מַלְכָּה וְהִשִּׂיאוּ אוֹתָהּ עִם הַגִּבּוֹר וְיָלְדָה הַבַּת מַלְכָּה וָלָד וְאוֹתוֹ הַתִּינוֹק הָיָה יְפֵה תּאַר מְאד מְאד שֶׁלּא הָיָה יפִי שֶׁל מִין אֱנוֹשִׁי כְּלָל וְשַׂעֲרוֹתָיו הָיוּ שֶׁל זָהָב וְהָיָה לָהֶם כָּל הַגְּוָנִים וּפָנָיו הָיוּ כִּפְנֵי חַמָּה וְעֵינָיו הָיוּ אוֹרוֹת אֲחֵרִים וְהַתִּינוֹק הַזֶּה נוֹלַד עִם חָכְמָה גְּמוּרָה כִּי רָאוּ בּוֹ תֵּכֶף [בִּשְׁעַת הַהוֹלָדָה], שֶׁהוּא חָכָם גָּמוּר שֶׁכְּשֶׁהָיוּ מְדַבְּרִים בְּנֵי אָדָם, בְּמָקוֹם שֶׁצְּרִיכִין לִשְׂחֹק הָיָה שׂוֹחֵק וְכֵן כַּיּוֹצֵא בָזֶה כִּי הִכִּירוּ בּוֹ, שֶׁהוּא חָכָם גָּדוֹל רַק שֶׁעֲדַיִן אֵין לוֹ הַתְּנוּעוֹת שֶׁל גָּדוֹל, כְּגוֹן דִּבּוּר וְכַיּוֹצֵא. [The Prayer Leader Tells the City About the King Etc.]
"Once, there was a King and a Queen, and they had an only daughter. And it came near the time to marry her off, so they seated advisors to give counsel as to whom she ought be married off to. And I too (that is, the Prayer Leader, who is still relating this in front of them) was there among the advisors, because the King liked me, and my advice was that they should give her the Warrior, because the Warrior had wrought us many benefits, for he had conquered many countries; therefore he ought to be given the Queen's Daughter for a wife. My advice was very liked and they all agreed upon it, and there was a big celebration there for having found a groom for the Queen's Daughter. And they wed the Queen's Daughter with the Warrior, and the Queen's Daughter had a Child. And the Baby was quite an extraordinary beauty, being no sort of human beauty whatsoever: his hair was golden and had all the colors, his face was like the sun and his eyes were other luminaries. And the Child was born with mature wisdom, because they saw in him immediately when he was born that he is already a great sage, for when people were talking, in the place where one needs to laugh he would laugh; and so with other such things they likewise recognized him being a great sage — except not yet having the motions of an adult, namely he had not yet the faculty of speech and other such things — but this they saw right away: that he is already a big genius.

וְהָיָה אֵצֶל הַמֶּלֶךְ מֵלִיץ דְּהַיְנוּ דַּבְּרָן בַּעַל לָשׁוֹן וּמְלִיצָה שֶׁהָיָה יָכוֹל לְדַבֵּר וּלְהַמְלִיץ דִּבְרֵי צַחוּת נִפְלָאִים מְאד, שִׁירוֹת וְתוּשְׁבָּחוֹת לְהַמֶּלֶךְ וְהַמֵּלִיץ הָיָה גַּם מֵעַצְמוֹ מֵלִיץ נָאֶה אַךְ הַמֶּלֶךְ הַנַּ"ל הֶרְאָה לוֹ דֶּרֶךְ אֵיךְ יַעֲלֶה לְקַבֵּל כּחַ חָכְמַת הַמְּלִיצָה וְעַל יְדֵי זֶה הָיָה מֵלִיץ נִפְלָא מְאד מְאד גַּם הָיָה לְהַמֶּלֶךְ חָכָם וְהֶחָכָם הָיָה גַּם כֵּן מֵעַצְמוֹ חָכָם אַךְ הַמֶּלֶךְ הֶרְאָה לוֹ דֶּרֶךְ, אֵיךְ יַעֲלֶה וִיקַבֵּל חָכְמָה וְעַל יְדֵי זֶה הָיָה חָכָם נִפְלָא מְאד. "And with the King was an Orator, that is, a speaker who is a master of language and rhetoric, who was able to talk very fine talk: very beautiful speeches, songs and praises for the King. And the Orator was on his own account a fine Orator too, but the King showed him the hidden path and the way for him to go up and get the power of the science of rhetoric, and thereby he became a very superb orator. The King also had a Sage, and the Sage was also a sage on his own account, but the King showed him the way for him to go up and get wisdom, and thereby he became an extraordinary, superb sage.

וְכֵן הַגִּבּוֹר הָיָה גִּבּוֹר מֵעַצְמוֹ וְהַמֶּלֶךְ הֶרְאָה לוֹ דֶּרֶךְ אֵיךְ יַעֲלֶה וִיקַבֵּל גְּבוּרָה וְעַל יְדֵי זֶה הָיָה גִּבּוֹר נִפְלָא וְנוֹרָא מְאד כִּי יֵשׁ חֶרֶב שֶׁהִיא תּוֹלָה בַּאֲוִיר הָעוֹלָם וְיֵשׁ לְהַחֶרֶב הַזּאת שְׁלשָׁה כּחוֹת כְּשֶׁמַּגְבִּיהִין אֶת הַחֶרֶב, אֲזַי בּוֹרְחִים וְנָסִים כָּל שָׂרֵי הַחֲיָלוֹת וּמִמֵּילָא יֵשׁ לָהֶם מַפָּלָה כִּי כְּשֶׁנָּסִים הַשָּׂרִים, אֵין מִי שֶׁיִּנְהוֹג הַמִּלְחָמָה וַאֲזַי אֵין תְּקוּמָה בַּמִּלְחָמָה אַךְ אַף עַל פִּי כֵן אֶפְשָׁר שֶׁיִּתְקָרְבוּ הַנִּשְׁאָרִים לַמִּלְחָמָה וְיֵשׁ לְהַחֶרֶב הַנַּ"ל, שְׁנֵי פִּיּוֹת, וְיֵשׁ לָהֶם שְׁנֵי כּוֹחוֹת שֶׁעַל יְדֵי חֹד אֶחָד נוֹפְלִים כֻּלָּם וְעַל יְדֵי חֹד הַשֵּׁנִי מַגִּיע לָהֶם הַחֹלִי, [שֶׁקּוֹרִין דַּאר] דְּהַיְנוּ שֶׁבְּשָׂרָם נִכְחָשׁ וְנִימַס, כַּיָּדוּעַ חֹלִי זֶה, רַחֲמָנָא לִצְלָן הַיְנוּ שֶׁרַק עַל יְדֵי הַתְּנוּעָה שֶׁעוֹשִׂין בְּאוֹתוֹ הַחֶרֶב בְּמָקוֹם שֶׁהִיא עַל יְדֵי זֶה מַגִּיעַ לְהַשּׂוֹנְאִים כַּנַּ"ל דְּהַיְנוּ עַל יְדֵי כָּל חֹד וָחֹד הַכּחַ שֶׁיֵּשׁ לָהּ וְהַמֶּלֶךְ הֶרְאָה לְהַגִּבּוֹר הַדֶּרֶךְ שֶׁיֵּשׁ לְהַחֶרֶב הַנַּ"ל וּמִשָּׁם קִבֵּל גְּבוּרָתוֹ הַגְּדוֹלָה. "And similarly, the Warrior was mighty on his own, but the King showed him the way for him to go and get strength, and thereby he became an extraordinary, superb warrior. For, there is a Sword that hangs in the air, and the Sword has three powers. When the Sword is lifted then all the officers of the [opposing] army flee, so as a matter of course they fall, because when the officers flee, there is no one to lead the battle, so they certainly fall. But despite this, the survivors may still be able to wage war — however, the Sword has two sharp edges, and they have two powers: through one edge they all fall down, and through the other edge they get the sickness called "dör" (wasting; consumption), namely they (the enemies whom they are fighting) become meager of flesh and lifeless, as is known of this sickness; the Merciful One spare us. So by merely making a move with the Sword in its place, the enemies are stricken with the aforementioned things, that is, by using one edge the enemies have defeat, and by using the other edge the enemies are stricken with dör, as mentioned. And the King showed the Warrior the path that there is to the Sword and from there he attained his great strength.

וְגַם אֲנִי, הֶרְאָה לִי הַמֶּלֶךְ הַדֶּרֶךְ לָעִנְיָן שֶׁלִּי וְקִבַּלְתִּי מִשָּׁם מַה שֶּׁאֲנִי צָרִיךְ. And to me the King also showed the way to get my thing; I got from there what I need. (In other words the Prayer Leader, who is telling all this, said that the King showed him the way from which he should get his thing, namely, prayer.)

וְכֵן הָיָה לְהַמֶּלֶךְ אוֹהֵב נֶאֱמָן שֶׁהָיָה אוֹהֵב, אֶת עַצְמוֹ עִם הַמֶּלֶךְ בְּאַהֲבָה נִפְלָאָה וְנוֹרָאָה מְאד מְאד עַד שֶׁלּא הָיָה אֶפְשָׁר לָהֶם כְּלָל שֶׁלּא יִרְאוּ זֶה אֶת זֶה אֵיזֶה שָׁעָה אַךְ אַף עַל פִּי כֵן יֵשׁ שָׁעוֹת, שֶׁצְּרִיכִין לְהִתְפָּרֵד קְצָת וְהָיוּ לָהֶם צוּרוֹת, שֶׁהָיוּ מְצֻיָּרִין צוּרַת שְׁנֵיהֶם וְהָיוּ מְשַׁעְשְׁעִין עַצְמָן בְּאֵלּוּ הַצּוּרוֹת בְּעֵת שֶׁנִּפְרְדוּ אֶחָד מֵחֲבֵרוֹ וְהַצּוּרוֹת הָאֵלּוּ הָיוּ מְצֻיָּרִין אֵיךְ הַמֶּלֶךְ עִם הָאוֹהֵב נֶאֱמָן אוֹהֲבִים עַצְמָן וּמְחַבְּקִים וּמְנַשְּׁקִים עַצְמָן בְּאַהֲבָה גְּדוֹלָה וְהָיָה סְגֻלָּה לְאֵלּוּ הַצּוּרוֹת שֶׁמִּי שֶׁהָיָה מִסְתַּכֵּל בְּאֵלּוּ הַצּוּרוֹת הָיָה מַגִּיעַ לוֹ אַהֲבָה גְּדוֹלָה מְאד [הַיְנוּ שֶׁמִּדַּת הָאַהֲבָה בָּאָה לְמִי שֶׁהָיָה מִסְתַּכֵּל בְּאֵלּוּ הַצּוּרוֹת] וְגַם הָאוֹהֵב נֶאֱמָן קִבֵּל הָאַהֲבָה מִן הַמָּקוֹם שֶׁהֶרְאָה לוֹ הַמֶּלֶךְ. "And likewise the King had a Faithful Friend [Ohev Ne'eman, lit. faithful one who loves] (in other words, a gutn freund, a getreuen: a good, trusty friend) who was in love with the King [vas er hat sich lieb gehat mit dem melekh; shehayah ohev eth `atzmo `im hamelekh, lit. who loved himself with the King] with a very extraordinary love. They loved each other so much that it was utterly impossible for them to be one without seeing the other for some amount of time. But nonetheless there must be times when they need to be apart, so they had portraits in which both their images were depicted. They would delight themselves (in other words, take pleasure and satisfaction with) the portraits when they could not see each other. And the images depicted how the King and his Faithful Friend love each other and hug and kiss each other with great love. And the portraits had the special ability that whoever looked at the images attained great love (in other words, one received the trait of love when looking at the images). And the Faithful Friend also received the love (that is, the amorousness) from the place which the King showed him.

וְהִגִּיעַ עֵת שֶׁהָלְכוּ כָּל הַנַּ"ל, כָּל אֶחָד וְאֶחָד לִמְקוֹמוֹ לְקַבֵּל מִשָּׁם כּחוֹ דְּהַיְנוּ הַמֵּלִיץ וְהַגִּבּוֹר וְכָל אַנְשֵׁי הַמֶּלֶךְ הַנַּ"ל כָּל אֶחָד וְאֶחָד עָלָה לִמְקוֹמוֹ הַנַּ"ל לְחַדֵּשׁ שָׁם כּחוֹ וַיְהִי הַיּוֹם, וְהָיָה רוּחַ סְעָרָה גְּדוֹלָה בָּעוֹלָם וְהָרוּחַ סְעָרָה הַזֶּה בִּלְבֵּל אֶת כָּל הָעוֹלָם כֻּלּוֹ וְהָפַךְ מִיָּם לְיַבָּשָׁה, וּמִיַּבָּשָׁה לְיָם וּמִמִּדְבָּר יִשּׁוּב, וּמִיִּשּׁוּב מִדְבָּר וְהָפַךְ אֶת כָּל הָעוֹלָם כֻּלּוֹ וּבָא הָרוּחַ סְעָרָה הַזֶּה לְתוֹךְ בֵּית הַמֶּלֶךְ וְלא עָשָׂה שָׁם שׁוּם הֶזֵּק רַק שֶׁנִּכְנַס הָרוּחַ סְעָרָה וְחָטַף אֶת הַוָּלָד שֶׁל הַבַּת מַלְכָּה הַנַּ"ל וּבְתוֹךְ הָרַעַשׁ תֵּכֶף כְּשֶׁחָטַף אֶת הַתִּינוֹק הַיָּקָר הַנַּ"ל רָדְפָה הַבַּת מַלְכָּה אַחֲרָיו וְכֵן הַמַּלְכָּה וְכֵן הַמֶּלֶךְ עַד שֶׁנִּתְפַּזְּרוּ כֻּלָּם וְלא נוֹדַע מְקוֹמָם אַיָּם וַאֲנַחְנוּ כֻּלָּנוּ לא הָיִינוּ בְּכָל זֶה כִּי הָיִינוּ עוֹלִים כָּל אֶחָד וְאֶחָד לִמְקוֹמוֹ לְחַדֵּשׁ כּחוֹ כַּנַּ"ל וּכְשֶׁחָזַרְנוּ וּבָאנוּ לא מָצָאנוּ אוֹתָם כֻּלָּם כַּנַּ"ל וְגַם הַיָּד הַנַּ"ל נֶאֱבְדָה אָז. "There came the time when they all went, each one to his place, to receive there his power for his thing — that is, the Orator, the Warrior, and all the King's people, each went up to his place to renew his power. And the day came to pass: there was a very great Storm Wind upon the world. And the Storm Wind mixed up the entire world, and overturned sea to dry land and dry land to sea, and wilderness to settled area and settled area to wilderness; so it overturned the entire world. And the Storm Wind went into the King's chamber and did nothing at all there (in other words, there at the King's it wrought absolutely no damage), except that the Storm Wind went in and snatched away the aforementioned Child of the Queen's Daughter. And amidst the commotion, as soon as the Storm Wind snatched away the dear Child, the Queen's Daughter followed [him] immediately (in other words, the Princess immediately started running after the Child in order to snatch him back; she too went off someplace no one knows where). So too the Queen, and so too the King: they all went after the Child, until they all became dispersed and no one knows where they are. But all of us were nowhere nearby during this, for we were gone away then, each to his place to renew his power, as mentioned; and when we came back we could no longer find them all, as mentioned. The Hand too became missing then.

וּמֵאָז נִתְפַּזְּרוּ כֻּלָּנוּ וּמֵאָז אֵין אָנוּ יְכוֹלִים עוֹד לַעֲלוֹת כָּל אֶחָד וְאֶחָד לִמְקוֹמוֹ לְחַדֵּשׁ כּחוֹ כִּי אַחַר שֶׁנֶּהְפַּךְ וְנִתְבַּלְבֵּל הָעוֹלָם כֻּלּוֹ וְנֶחְלְפוּ כָּל מְקוֹמוֹת הָעוֹלָם מִיָּם לְיַבָּשָׁה וְכוּ', כַּנַּ"ל בְּוַדַּאי אִי אֶפְשָׁר עַתָּה לַעֲלוֹת בַּדְּרָכִים הָרִאשׁוֹנִים כִּי עַתָּה צְרִיכִים דְּרָכִים אֲחֵרִים לְפִי חִלּוּף וְשִׁנּוּי הַמְּקוֹמוֹת וְעַל כֵּן לא הָיִינוּ יְכוֹלִים עוֹד לַחֲזר וְלַעֲלוֹת כָּל אֶחָד וְאֶחָד לִמְקוֹמוֹ לְחַדֵּשׁ כּחוֹ הַנַּ"ל אַךְ הָרְשִׁימָה שֶׁנִּשְׁאָר אֵצֶל כָּל אֶחָד וְאֶחָד הִיא גַּם כֵּן גְּדוֹלָה מְאד וְאִם הַגִּבּוֹר הַזֶּה הוּא הַגִּבּוֹר שֶׁל הַמֶּלֶךְ הַנַּ"ל הוּא בְּוַדַּאי גִּבּוֹר גָּדוֹל מְאד [נִרְאֶה לִי שֶׁכָּאן חָסֵר קְצָת, וְעַיֵּן לְמַטָּה בהסיפור בשפת האידיש] [כָּל זֶה הֵשִׁיב הַבַּעַל תְּפִלָּה לְהָאֲנָשִׁים הַנַּ"ל]. "So from that time on we have all become scattered and can no longer each go to his place to renew his power, for since the entire world has been overturned we now need different paths today; therefore we have no longer gone up each to his place to renew his power. However, the impression that remains by each of us (meaning the token, that is, the little bit that has remained by each one from long ago) is also very great — and if this mighty one (which the country feared) is the King's Warrior, he is certainly a very mighty warrior." (All this the Prayer Leader told the people.)

וְהֵם שָׁמְעוּ דְּבָרָיו, וְתָמְהוּ מְאד וְהֶחֱזִיקוּ אֶת הַבַּעַל תְּפִלָּה, וְלא הִנִּיחוּ אוֹתוֹ לֵילֵךְ מֵאִתָּם [כִּי אוּלַי הַגִּבּוֹר שֶׁבָּא עֲלֵיהֶם הוּא הַגִּבּוֹר הַנַּ"ל, שֶׁיֵּשׁ לְהַבַּעַל תְּפִלָּה הֶכֵּרוּת עִמּוֹ]. And they heard out his words and were very amazed, and now they held the Prayer Leader fast by him and would no longer let him go from them (because perhaps the warrior upon them is the King's Warrior mentioned above, with whom the Prayer Leader is acquainted).

וְהַגִּבּוֹר הַנַּ"ל הָיָה הוֹלֵךְ וּמִתְקָרֵב וְשׁוֹלֵחַ בְּכָל פַּעַם שְׁלוּחָיו עַד שֶׁנִּתְקָרֵב וּבָא אֲלֵיהֶם, וְעָמַד חוּץ לָעִיר וְשָׁלַח לָהֶם שְׁלוּחָיו וְנִתְיָרְאוּ מְאד וּבִקְּשׁוּ מֵהַבַּעַל תְּפִלָּה הַנַּ"ל, שֶׁיִּתֵּן לָהֶם עֵצָה וְאָמַר הַבַּעַל תְּפִלָּה שֶׁצְּרִיכִין לַחֲקר הַדֶּרֶךְ וְהַהַנְהָגָה שֶׁל אוֹתוֹ הַגִּבּוֹר כְּדֵי שֶׁיַּכִּיר עַל יְדֵי זֶה אִם הוּא אוֹתוֹ הַגִּבּוֹר [דְּהַיְנוּ הַגִּבּוֹר שֶׁל הַמֶּלֶךְ הַנַּ"ל] וְהָלַךְ הַבַּעַל תְּפִלָּה, וְיָצָא אֶל הַגִּבּוֹר הַנַּ"ל וּבָא אֶל הַמַּחֲנֶה שֶׁל הַגִּבּוֹר וְהִתְחִיל לְדַבֵּר עִם גִּבּוֹר אֶחָד מִגִּבּוֹרָיו שֶׁל הַגִּבּוֹר [הַיְנוּ עִם אֶחָד מֵהַשּׁוֹמְרִים כְּדֵי לַחֲקר אִם הוּא אוֹתוֹ הַגִּבּוֹר הַנַּ"ל] וְשָׁאַל אוֹתוֹ הַבַּעַל תְּפִלָּה: מַה מַּעֲשֵׂיכֶם וְאֵיךְ נִתְחַבַּרְתֶּם עִם הַגִּבּוֹר הַזֶּה ?. [The Warrior's Guard Speaks]
And the aforementioned Warrior kept coming closer to the country, always sending his emissaries to them, until he reached the country. And he stationed himself below the city and sent his emissaries inside to them (for them to tell him what they want: to submit themselves or not, as above). They were very terrified of him and they begged the Prayer Leader that he should give them a suggestion. The Prayer leader told them it was necessary to inspect the conduct of this warrior in order for him to recognize thereby if this is the aforementioned Warrior of the King. The Prayer Leader left and went out towards the Warrior, and he reached the Warrior's army and began talking with one from among the Warrior's accompanying warriors (that is, with one of his sentries) (in order to examine if he is the Warrior with whom he is familiar). The Prayer Leader asked him, "What are your doings? And how have you gotten together with the Warrior?"

הֵשִׁיב לוֹ [הַיְנוּ אֶחָד מֵהַגִּבּוֹרִים הַנַּ"ל הֵשִׁיב לְהַבַּעַל תְּפִלָּה] מַעֲשֶׂה שֶׁהָיָה, כָּךְ הָיָה הֱיוֹת שֶׁנִּמְצָא כָּתוּב בְּסִפְרֵי דִּבְרֵי הַיָּמִים שֶׁלָּהֶם אֵיךְ שֶׁהָיָה רוּחַ סְעָרָה גְּדוֹלָה בָּעוֹלָם וְהָרוּחַ סְעָרָה הָפַךְ אֶת כָּל הָעוֹלָם כֻּלּוֹ שֶׁהָפַךְ מִיָּם לְיַבָּשָׁה וּמִיַּבָּשָׁה לְיָם, וּמִמִּדְבָּר יִשּׁוּב וְכוּ' וּבִלְבֵּל אֶת כָּל הָעוֹלָם כֻּלּוֹ וְאַחַר הָרַעַשׁ וְהַבִּלְבּוּל שֶׁנִּתְבַּלְבְּלוּ כָּל הָעוֹלָם יִשְּׁבוּ עַצְמָן בְּנֵי הָעוֹלָם לַעֲשׂוֹת לָהֶם מֶלֶךְ וְחָקְרוּ מִי רָאוּי לַעֲשׂוֹתוֹ מֶלֶךְ עֲלֵיהֶם וְחָקְרוּ וְאָמְרוּ בַּאֲשֶׁר שֶׁעִקָּר הוּא הַתַּכְלִית עַל כֵּן מִי שֶׁהוּא מִשְׁתַּדֵּל בְּיוֹתֵר בְּהַתַּכְלִית, הוּא רָאוּי לִהְיוֹת מֶלֶךְ וְהִתְחִילוּ לַחֲקר מַהוּ הַתַּכְלִית, וְהָיָה בֵּינֵיהֶם כִּתּוֹת כִּתּוֹת. He answered him (that is, that same warrior replied to the Prayer Leader), "What took place was like this: It is written in their chronicles how there had been a great Storm Wind upon the world, changing sea to dry land and dry land to sea, and wilderness to settled area and settled area to wilderness, mixing up the entire world. And after the noise and upheaval, the entire world having become so mixed up, the world's people decided to make a king for themselves. They started to investigate who ought to be made king over them and they reasoned, 'Inasmuch as the essential thing is only the ultimate purpose [takhlith] therefore whoever most occupies himself with and exerts himself in the purpose of the world — he deserves to be king.' They began probing what is the purpose, and there arose several opinions among them.

כַּת אַחַת אָמְרוּ, שֶׁעִקַּר הַתַּכְלִית הוּא כָּבוֹד כִּי אָנוּ רוֹאִים, שֶׁהַכָּבוֹד הוּא הָעִקָּר אֵצֶל הָעוֹלָם כִּי כְּשֶׁאֵין נוֹתְנִין לְאָדָם כְּבוֹדוֹ דְּהַיְנוּ שֶׁמְּדַבְּרִים לוֹ אֵיזֶה דִּבּוּר כְּנֶגֶד כְּבוֹדוֹ יֵשׁ לוֹ שְׁפִיכוּת דָּמִים כִּי הָעִקָּר הוּא הַכָּבוֹד אֵצֶל כָּל הָעוֹלָם וַאֲפִלּוּ לְאַחַר מִיתָה מַקְפִּידִים לִתֵּן לְהַמֵּת כְּבוֹדוֹ לְקָבְרוֹ בְּכָבוֹד וְכַיּוֹצֵא [וְאוֹמְרִים לוֹ, שֶׁכָּל מַה שֶּׁעוֹשִׂין הַכּל עוֹשִׂין לְךָ בִּשְׁבִיל כְּבוֹדְךָ] אַף עַל פִּי שֶׁאַחַר מִיתָה אֵין שַׁיָּךְ מָמוֹן וְשׁוּם תַּאֲוָה אֵצֶל הַמֵּת אַף עַל פִּי כֵן עַל כְּבוֹד הַמֵּת מַקְפִּידִים נִמְצָא שֶׁהַכָּבוֹד הוּא הָעִקָּר הַתַּכְלִית וְכַיּוֹצֵא בִּסְבָרוֹת כָּאֵלּוּ [שֶׁל מְבוּכָה וּשְׁטוּת וְכֵן כָּל הַכִּתּוֹת הַמְבאָרִים לְמַטָּה, כֻּלָּם הָיוּ לָהֶם סְבָרוֹת הַרְבֵּה לְדַעְתָּם הַנְּבוּכָה וְהַסְּכָלָה וּקְצָתָם מְבאָרִים לְמַטָּה אַךְ רַבֵּנוּ זַ"ל לא רָצָה לְבָאֵר כָּל הַסְּבָרוֹת הַנְּבוּכוֹת שֶׁיֵּשׁ בְּאֵלּוּ הַדֵּעוֹת כִּי יֵשׁ בָּזֶה סְבָרוֹת נְבוּכוֹת כָּל כָּךְ, עַד שֶׁאֶפְשָׁר חַס וְשָׁלוֹם לִטְעוֹת בֶּאֱמֶת בְּאֵלּוּ הַסְּבָרוֹת שֶׁל שֶׁקֶר, רַחֲמָנָא לִצְּלַן] עַד שֶׁנִּסְכַּם אֶצְלָם, שֶׁעִקַּר הַתַּכְלִית הוּא כָּבוֹד עַל כֵּן צְרִיכִין לְבַקֵּשׁ אִישׁ מְכֻבָּד וְגַם שֶׁיִּהְיֶה רוֹדֵף אַחַר הַכָּבוֹד הַיְנוּ שֶׁיִּהְיֶה רוֹדֵף אַחַר הַכָּבוֹד וְיַשִּׂיג אֶת הַכָּבוֹד [שֶׁזֶּהוּ אִישׁ מְכֻבָּד, שֶׁיֵּשׁ לוֹ כָּבוֹד] כִּי מֵאַחַר שֶׁהוּא אִישׁ מְכֻבָּד שֶׁיֵּשׁ לוֹ כָּבוֹד, וְהוּא רוֹדֵף אַחַר כָּבוֹד, וּמְסַיֵּעַ אֶת הַטֶּבַע שֶׁהִיא רוֹצָה בְּכָבוֹד כַּנַּ"ל נִמְצָא שֶׁזֶּה הָאִישׁ מִשְׁתַּדֵּל אַחַר הַתַּכְלִית וּמַשִּׂיגוֹ כִּי הַתַּכְלִית הוּא כָּבוֹד [כָּל זֶה הָיָה דַעְתָּם הַסְּכָלָה וְהַנְּבוּכָה] כַּנַּ"ל עַל כֵּן זֶה הָאִישׁ רָאוּי לִהְיוֹת מֶלֶךְ . "One faction said that the main object is honor, for, 'We see that the world considers honor the main thing. Because when a person is not given his respect — that is, when some word is uttered against his honor — he experiences bloodshed, because the main thing is honor, for the entire world. And even after death people are careful to give to the dead his honor, burying him with respect and so forth (and telling him, 'What is being done for you is all being done on account of your honor'). Even though after death one no longer wants any money and the dead person certainly has no desire for anything, nevertheless they are particular about the dead's honor and they guard his honor. Therefore it is honor that is the main object. They continued saying more such conjectures and deductions of that sort, that honor is the main object of the world, until it became settled among them that the main purpose is honor. Therefore they needed to search for an honorable person (that is to say, a person who attains honor) and moreover the person should also pursue honor, for since he receives honor and pursues it, and assists [human] nature which desires honor, therefore this person exerts himself and pursues after the main goal and has reached it, because the goal is, after all, honor, as mentioned; therefore such a person deserves to be king." (All this was the foolish opinion of one sect of them; and so they found foolish conjectures and deductions until they became led astray therein and said that honor is the purpose.) Likewise all the other factions that will appear below all had foolish reasonings for their foolish notions. (Heb. only: Some of them are explained below, but Rabbeinu z"l did not want to explain all the perplexed reasonings for these beliefs, because there are some rationales in this that are so convoluted that it is possible to indeed be led astray by these false rationales; the Merciful One spare us.)

הָלְכוּ לְבַקֵּשׁ אִישׁ כָּזֶה וְהָלְכוּ וּמָצְאוּ שֶׁהָיוּ נוֹשְׂאִים אֶת 'קבצן' זָקֵן אֶחָד וְהָלְכוּ אַחֲרָיו לְעֵרֶךְ חֲמִשָּׁה מֵאוֹת אֲנָשִׁים, כֻּלָּם 'צוענים' וְגַם הוּא הָיָה 'צועני' וְהַקבצן הַזֶּה הָיָה עִוֵּר וְעָקם וְאִלֵּם וְהָאֲנָשִׁים הַנַּ"ל הָלְכוּ אַחֲרָיו, כִּי כֻּלָּם הָיוּ אַנְשֵׁי הַמִּשְׁפָּחָה שֶׁלּוֹ כִּי הָיוּ לוֹ אֲחָיוֹת וְאַחִים וְזֶרַע מְרֵעִים שֶׁלּוֹ עַד שֶׁנַּעֲשָׂה מֵהֶם קִבּוּץ הַנַּ"ל שֶׁהָלְכוּ אַחֲרָיו וְנָשְׂאוּ אוֹתוֹ וְהוּא הִקְפִּיד מְאד עַל כְּבוֹדוֹ כִּי הָיָה כַּעֲסָן גָּדוֹל וְכוֹעֵס בְּכָל פַּעַם עֲלֵיהֶם בִּקְפִידוֹת גְּדוֹלוֹת וְצִוָּה בְּכָל פַּעַם שֶׁיִּנְשְׂאוּ אוֹתוֹ אֲנָשִׁים אֲחֵרִים וְכָעַס בְּכָל פַּעַם עֲלֵיהֶם נִמְצָא שֶׁזֶּה הַקבצן הַזָּקֵן הוּא אִישׁ מְכֻבָּד גָּדוֹל שֶׁיֵּשׁ לוֹ כָּבוֹד כָּזֶה וְגַם רוֹדֵף אַחַר הַכָּבוֹד כִּי הוּא מַקְפִּיד כָּל כָּךְ עַל כְּבוֹדוֹ כַּנַּ"ל עַל כֵּן הוּטַב בְּעֵינֵי הַכַּת הַזּאת של הַקבצן הַזֶּה וְקִבְּלוּ אוֹתוֹ לְמֶלֶךְ וְלִהְיוֹת גַּם אֶרֶץ גּוֹרֶמֶת כִּי יֶשׁ אֶרֶץ שֶׁגּוֹרֶמֶת וּמְסֻגֶּלֶת לְכָבוֹד וְכֵן יֵשׁ אֶרֶץ גּוֹרֶמֶת לְמִדָּה אַחֶרֶת עַל כֵּן אֵלּוּ הַכַּת [שֶׁחָקְרוּ לְעַצְמָם שֶׁעִקַּר הַתַּכְלִית הוּא כָּבוֹד] בִּקְשׁוּ אֶרֶץ גּוֹרֶמֶת לְכָבוֹד, וּמָצְאוּ מְדִינָה שֶׁמְּסֻגֶּלֶת לָזֶה וְיָשְׁבוּ שָׁם. "They went searching for such a person and they went and saw an old Gypsy beggar being carried while following him were perhaps five hundred Gypsies. And the beggar was blind, hunchback and mute, and all these people followed him because they all were his relatives, for he had sisters, brothers, and seed of his loins, until there came to be so many of them, all of whom followed him and carried him. And the old beggar was very particular about his honor, for he was a very angry person and always heaped his great indignation upon them, always ordering that others should carry him and always scolding them. Hence this elderly beggar is a very 'honorable' man, because he has such an honor, and also pursues honor, because he is so strict over his honor. Therefore this beggar pleased them and they accepted him as a king. And because land also has an effect, for there is a land that engenders and is conducive to honor, and similarly there is a land that is specially suited for another trait, therefore this faction (which regarded honor as the main purpose) sought a country that engenders and is conducive to honor; and they found such a country that is conducive to it and they settled there.

כַּת אַחֶרֶת אָמְרוּ, שֶׁאֵין הַכָּבוֹד עִקַּר הַתַּכְלִית וְחָקְרוּ שֶׁעִקַּר הַתַּכְלִית הוּא רְצִיחָה כִּי אָנוּ רוֹאִים שֶׁכָּל הַדְּבָרִים נִכְלִים וְנִפְסָדִים וְכָל מַה שֶׁיֵּשׁ בָּעוֹלָם, עֲשָׂבִים וּצְמָחִים וּבְנֵי אָדָם וְכָל מַה שֶּׁיֵּשׁ בָּעוֹלָם הַכּל צָרִיךְ לָבוֹא לְכִלָּיוֹן וְהֶפְסֵד נִמְצָא שֶׁתַּכְלִית הַכּל הוּא הַכִּלָּיוֹן וְהַהֶפְסֵד עַל כֵּן הָרוֹצֵחַ, שֶׁהוּא הוֹרֵג וּמְכַלֶּה בְּנֵי אָדָם נִמְצָא שֶׁהוּא מַרְבֶּה לְהָבִיא אֶת הָעוֹלָם אֶל הַתַּכְלִית עַל כֵּן נִסְכַּם בֵּינֵיהֶם שֶׁהַתַּכְלִית הוּא רְצִיחָה וּבִקְשׁוּ אִישׁ שֶׁיִּהְיֶה רוֹצֵחַ וְכַעֲסָן וּבַעַל קִנְאָה בְּיוֹתֵר כִּי אִישׁ כָּזֶה הוּא קָרוֹב יוֹתֵר אֶל הַתַּכְלִית [לְפִי דַעְתָּם הַנְּבוּכָה] וְהוּא רָאוּי לִהְיוֹת מֶלֶךְ וְהָלְכוּ לְבַקֵּשׁ וְשָׁמְעוּ קוֹל צְעָקָה וְשָׁאֲלוּ: מַהוּ קוֹל הַצְּעָקָה הַזּאת? "One faction said that the main object is not honor, and they conceived that the main object is murder, for, 'We see that all the things that are found on the earth — grasses and all plants and people, and all that is in the entire world — must all ultimately cease to exist. Hence the very goal of all things is to be finished off (that is, destroyed). Therefore a murderer who kills and destroys people is really bringing the world to its purpose.' Therefore they came to the conclusion that the goal is murder. They looked for a person who would be a murderer; an angry person and an extremely vengeful person, for such a person is closest to the purpose (according to their deluded mindset) and he deserves to be king. They went looking for such a person and they heard a shriek. They asked, 'What is this, such a screech?!'

וְהֵשִׁיבוּ לָהֶם, שֶׁקּוֹל הַצְּעָקָה הִיא הֱיוֹת שֶׁאֶחָד שָׁחַט אֶת אָבִיו וְאֶת אִמּוֹ עָנוּ וְאָמְרוּ: וְכִי יֵשׁ רוֹצֵחַ אַבִּיר לֵב וְכַעֲסָן יוֹתֵר מִזֶּה שֶׁיַּהֲרג אֶת אָבִיו וְאֶת אִמּוֹ הָאִישׁ הַזֶּה הִשִּׂיג אֶת הַתַּכְלִית וְהוּטַב בְּעֵינֵיהֶם וְקִבְּלוּ אוֹתוֹ עֲלֵיהֶם לְמֶלֶךְ וּבִקְשׁוּ לָהֶם אֶרֶץ גּוֹרֶמֶת לִרְצִיחָה וּבָחֲרוּ לָהֶם בִּמְקוֹם הָרִים וּגְבָעוֹת שֶׁהוּא מְקוֹם הָרוֹצְחִים וְהָלְכוּ לְשָׁם וְיָשְׁבוּ שָׁם עִם מַלְכָּם. "They replied to them this shriek is: someone has slaughtered his father and mother. They spoke up, 'Where else can one find such a stronghearted and angry murderer, that he should murder his own father and mother? This here man has reached the purpose (that is, the one who has slaughtered father and mother)!' And they were extremely pleased by him and they accepted him as a king over them. And they sought for themselves a country that causes (that is, brings about) murder and they chose a place among mountains where killers abide and they went there and settled there with their king.

כַּת אַחֶרֶת אָמְרוּ שֶׁרָאוּי לִמְלךְ מִי שֶׁיֵּשׁ לוֹ שֶׁפַע מְזוֹנוֹת הַרְבֵּה וְאֵינוֹ נִזּוֹן מִמְּזוֹנוֹת שֶׁל שְׁאָר בְּנֵי אָדָם רַק מִמְּזוֹנוֹת דַּקִּים [כְּגוֹן חָלָב, כְּדֵי שֶׁלּא יִתְגַּשֵּׁם שִׂכְלוֹ] וְאִישׁ כָּזֶה רָאוּי לִמְלךְ אַךְ לא מָצְאוּ תֵּכֶף אִישׁ כָּזֶה שֶׁלּא יִהְיֶה נִזּוֹן מִמְּזוֹנוֹת שֶׁל שְׁאָר בְּנֵי אָדָם וּבָחֲרוּ לָהֶם לְפִי שָׁעָה אִישׁ עָשִׁיר שֶׁיֵּשׁ לוֹ שֶׁפַע מְזוֹנוֹת הַרְבֵּה עַד אֲשֶׁר יִמְצְאוּ אִישׁ כִּרְצוֹנָם, דְּהַיְנוּ שֶׁלּא יִהְיֶה נִזּוֹן וְכוּ' כַּנַּ"ל וּלְפִי שָׁעָה עָשׂוּ אֶת הֶעָשִׁיר לְמֶלֶךְ, עַד אֲשֶׁר יִמְצְאוּ אִישׁ כַּנַּ"ל אָז יֵרֵד הֶעָשִׁיר מִן הַמְּלוּכָה וַיְקַבְּלוּ אֶת אוֹתוֹ הָאִישׁ לְמֶלֶךְ וּבָחֲרוּ לָהֶם אֶרֶץ גּוֹרֶמֶת לָזֶה, וְהָלְכוּ וְיָשְׁבוּ שָׁם. "A faction said that he deserves to be king who has a great abundance of food and does not eat the fare of other people but only fine foods (such as milk, so that his mind should not become coarse); such a person ought to be king. However, they could not immediately find such a person who would not eat the foods of other people. In the meantime they chose for themselves a rich man who had plenty of food (and whose food was a bit finer) until they would find such a person as they want, who would not eat etc. as above. And meanwhile they made the rich man into a king until they would find such a person as they want, as above; then the rich man would descend from the reign and the other one would be taken up as a king. And they chose for themselves a country suited for this and they went and settled there.

כַּת אַחֶרֶת אָמְרוּ, שֶׁיְּפַת תּאַר רְאוּיָה לִמְלךְ כִּי עִקַּר הַתַּכְלִית שֶׁיִּהְיֶה הָעוֹלָם מְיֻשָּׁב, כִּי לָזֶה נִבְרָא הָעוֹלָם וּמֵאַחַר שֶׁהַיְּפַת תּאַר מְעוֹרֶרֶת תַּאֲוָה זוֹ לְיִשּׁוּב הָעוֹלָם נִמְצָא שֶׁהִיא מְבִיאָה אֶל הַתַּכְלִית עַל כֵּן יְפַת תּאַר רְאוּיָה לִמְלךְ וּבָחֲרוּ לָהֶם יְפַת תּאַר וּמָלְכָה עֲלֵיהֶם וּבִקְשׁוּ לָהֶם אֶרֶץ גּוֹרֶמֶת לָזֶה, וְהָלְכוּ וְיָשְׁבוּ שָׁם. "A faction said that a beautiful woman is fit to be king, for the main object is, after all, that the world should be inhabited with people, since for that reason the world was created. And since a beautiful woman brings about that desire, through which the habitation of the world grows greater (since more people come about), it follows she brings the world to the goal. Therefore a beautiful woman deserves to be king. They chose for themselves a beautiful woman and she became king over them. And they sought for themselves a land conducive to this, and they went there and settled there.

כַּת אַחֶרֶת אָמְרוּ, שֶׁעִקַּר הַתַּכְלִית הוּא הַדִּבּוּר כִּי מוֹתַר הָאָדָם מִן הַבְּהֵמָה הוּא הַדִּבּוּר וּמֵאַחַר שֶׁזֶּה עִקַּר הַיִּתְרוֹן שֶׁיֵּשׁ לָאָדָם עַל כֵּן זֶהוּ עִקַּר הַתַּכְלִית עַל כֵּן בִּקְשׁוּ לָהֶם אִישׁ דַּבְּרָן שֶׁיִּהְיֶה בַּעַל לָשׁוֹן, שֶׁיֵּדַע כַּמָה לְשׁוֹנוֹת וְיַרְבֶּה לְדַבֵּר תָּמִיד כִּי אִישׁ כָּזֶה הוּא אֵצֶל הַתַּכְלִית וְהָלְכוּ וּמָצְאוּ אִישׁ צָרְפַתִּי מְשֻׁגָּע, שֶׁהָיָה הוֹלֵךְ וּמְדַבֵּר לְעַצְמוֹ וּשְׁאֵלוּהוּ אִם יוֹדֵעַ לְשׁוֹנוֹת, וְהָיָה יוֹדֵעַ כַּמָּה לְשׁוֹנוֹת וְאִישׁ כָּזֶה בְּוַדַּאי הִשִּׂיג הַתַּכְלִית [לְפִי דַעְתָּם הַנְּבוּכָה] מֵאַחַר שֶׁהוּא בַּעַל לָשׁוֹן, שֶׁיּוֹדֵעַ כַּמָּה לְשׁוֹנוֹת וּמְדַבֵּר הַרְבֵּה מְאד, כִּי הוּא מְדַבֵּר אֲפִלּוּ לְעַצְמוֹ עַל כֵּן הוּטַב בְּעֵינֵיהֶם אִישׁ הַזֶּה וְקִבְּלוּ אוֹתוֹ לְמֶלֶךְ וּבָחֲרוּ לָהֶם אֶרֶץ גּוֹרֶמֶת לָעִנְיָן שֶׁלָּהֶם, וְהָלְכוּ וְיָשְׁבוּ שָׁם עִם מַלְכָּם וּבְוַדַּאי הִנְהִיג אוֹתָם בַּדֶּרֶךְ הַיָּשָׁר. "A faction said that the main object is speech, because the distinction between a man and a beast is only speech, and since that is the essential in which a man is greater than a beast, therefore it is the main purpose (that is, speech). They sought for themselves a speaker (that is, a talker) who would be eloquent and who would know many languages and would always talk a great deal all the time, for such a person is at the goal. They went and found a French lunatic who was going around and talking to himself. They asked him if he knows languages, and he knew several languages. Now such a man has certainly already reached the goal (according to their foolish deluded ideas), since he is a master of language, knows many languages and talks a great deal — for he talks even to himself, after all! Therefore they were very pleased by him and they accepted him as a king. And they chose for themselves a land conducive to this and they went and settled there with their king. And he surely led them on the straight path!

כַּת אַחֶרֶת אָמְרוּ, שֶׁעִקַּר הַתַּכְלִית הוּא שִׂמְחָה כִּי כְּשֶׁנּוֹלָד בֵּן שְׂמֵחִים כְּשֶׁיֵּשׁ חֲתֻנָּה שְׂמֵחִים כְּשֶׁכּוֹבְשִׁים אֵיזֶה מְדִינָה שְׂמֵחִים נִמְצָא שֶׁתַּכְלִית הַכּל הוּא שִׂמְחָה עַל כֵּן בִּקְשׁוּ אִישׁ שֶׁיִּהְיֶה שָׂמֵחַ תָּמִיד נִמְצָא שֶׁהוּא אֵצֶל הַתַּכְלִית, וְהוּא יִהְיֶה מֶלֶךְ עֲלֵיהֶם וְהָלְכוּ וּמָצְאוּ שֶׁהָיָה הוֹלֵךְ עָרֵל אֶחָד בְּכֻתּנֶת בָּזוּי כְּדַרְכּוֹ וְנָשָׂא בקבוק יֵין שָׂרָף וְהָלְכוּ אַחֲרָיו כַּמָּה עֲרֵלִים וְזֶה הֶעָרֵל הָיָה שָׂמֵחַ מְאד [כִּי הָיָה שִׁכּוֹר מְאד] וְרָאוּ שֶׁזֶּה הֶעָרֵל הוּא שָׂמֵחַ מְאד וְאֵין לוֹ שׁוּם דְּאָגָה עַל כֵּן הוּטַב בְּעֵינֵיהֶם הֶעָרֵל הַזֶּה כִּי הִשִּׂיג אֶת הַתַּכְלִית שֶׁהוּא שִׂמְחָה וְקִבְּלוּ אוֹתוֹ לְמֶלֶךְ עֲלֵיהֶם וּבְוַדַּאי הִנְהִיג אוֹתָם בַּדֶּרֶךְ הַיָּשָׁר וּבָחֲרוּ לָהֶם אֶרֶץ גּוֹרֶמֶת לָעִנְיָן שֶׁלָּהֶם דְּהַיְנוּ מְקוֹם כְּרָמִים [וְכַיּוֹצֵא], שֶׁיִּהְיוּ עוֹשִׂין יַיִן וּמֵהַחַרְצַנִּים יִהְיוּ עוֹשִׂין יֵין שָׂרָף וְלא יֵלֵךְ שׁוּם דָּבָר לְאִבּוּד כִּי זֶהוּ עִקַּר הַתַּכְלִית אֶצְלָם לִשְׁתּוֹת וּלְהִשְׁתַּכֵּר וְלִהְיוֹת שָׂמֵחַ תָּמִיד אַף עַל פִּי שֶׁאֵין שׁוּם שַׁיָּכוּת וְעִנְיָן לְשִׂמְחָתָם כִּי אֵין לָהֶם כְּלָל עַל מַה לִּשְׂמחַ אַף עַל פִּי כֵן זֶה הָיָה עִקַּר הַתַּכְלִית אֶצְלָם לִהְיוֹת שָׂמֵחַ תָּמִיד עַל לא דָבָר וּבָחֲרוּ לָהֶם אֶרֶץ גּוֹרֶמֶת כַּנַּ"ל וְהָלְכוּ וְיָשְׁבוּ שָׁם. "A faction said that the main purpose is happiness. For, when a boy is born, people are happy; when there is a wedding, people are happy; when conquering a country, people are happy. It follows that the main purpose of everything is only happiness. Therefore they sought a man who would always be happy, for he is, after all, at the goal, and he should be king over them. They went searching and they saw a gentile going along with a disgusting shirt and carrying a bottle of brandy while following him were several other gentiles. And this gentile was very happy because he was very drunk. They saw that this gentile is very happy and has no concern whatsoever, and they liked him very much, this gentile, because he has reached the goal, since the goal is only happiness. They accepted him as a king over them, and surely he led them on the right path! And they chose for themselves a land conducive to this, that is, where there are vineyards so that they should make wine, and from the seeds of the grapes they would make brandywine; and nothing whatsoever of the grape bunches should go to waste, because this for them was the main purpose: to drink and go drunk and always be happy, even though one doesn't know at all about what, for they had nothing at all to be happy about. Nevertheless it was the main purpose for them to be always happy. And they chose for themselves a land conducive to this, as above, and they went and settled there.

כַּת אַחֶרֶת אָמְרוּ, שֶׁעִקַּר הוּא חָכְמָה וּבִקְשׁוּ לָהֶם חָכָם גָּדוֹל וְעָשׂוּ אוֹתוֹ מֶלֶךְ עֲלֵיהֶם וּבִקְשׁוּ לָהֶם אֶרֶץ גּוֹרֶמֶת לְחָכְמָה וְהָלְכוּ וְיָשְׁבוּ שָׁם. "A faction said that the main thing is wisdom. They sought for themselves a great sage and made him a king over them, and they sought for themselves a land conducive to wisdom and they went and settled there.

כַּת אַחֶרֶת אָמְרוּ, שֶׁעִקַּר הַתַּכְלִית הוּא לְהַשְׁגִּיחַ עַל עַצְמוֹ בַּאֲכִילָה וּשְׁתִיָּה, לְגַדֵּל הָאֵיבָרִים [להשמין ולפתח את הגוף] וּבִקְשׁוּ בַּעַל אֵיבָרִים, שֶׁיֵּשׁ לוֹ אֵיבָרִים גְּדוֹלִים וּמַשְׁגִּיחַ לְגַדֵּל הָאֵיבָרִים כַּנַּ"ל כִּי מֵאַחַר שֶׁיֵּשׁ לוֹ אֵיבָרִים גְּדוֹלִים יֶשׁ לוֹ חֵלֶק יוֹתֵר בָּעוֹלָם [כִּי הוּא תּוֹפֵס מָקוֹם יוֹתֵר בָּעוֹלָם] וְהוּא סָמוּךְ יוֹתֵר אֶל הַתַּכְלִית, כִּי זֶהוּ הַתַּכְלִית לְגַדֵּל הָאֵיבָרִים עַל כֵּן אִישׁ כָּזֶה רָאוּי לִמְלךְ וְהָלְכוּ וּמָצְאוּ אִישׁ אָרוךְ, וְהוּטַב בְּעֵינֵיהֶם כִּי הוּא בַּעַל אֵיבָרִים וְסָמוּךְ אֶל הַתַּכְלִית וְקִבְּלוּ אוֹתוֹ לְמֶלֶךְ וּבִקְשׁוּ לָהֶם אֶרֶץ גּוֹרֶמֶת לָזֶה, וְהָלְכוּ וְיָשְׁבוּ שָׁם. "A faction said that the main goal is to attend to oneself with food and drink, which is called pilevin [Yid. < Ger. pflegen], in order to enlarge his limbs [evarim]. And they sought a ba`al evarim [lit. master of limbs], that is, someone who has large limbs and nurses himself to grow his limbs (that is, the members of the body), for since he has big limbs he has, after all, a larger portion in the world because he takes up more space in the world. So this man is closer to the purpose because the purpose is, after all, to grow the limbs; therefore such a person ought to be a king. They went and found a tall man (which is called a veynger [Yid.]); they were pleased by him, because he has, after all, large limbs and is at the goal. They accepted him as a king and they sought a land conducive to this and they went and settled there.

וְהָיְתָה כַּת אַחֶרֶת שֶׁאָמְרוּ, שֶׁאֵין כָּל זֶה תַּכְלִית רַק עִקַּר הַתַּכְלִית הוּא רַק לַעֲסֹק בִּתְפִלָּה לְהַשֵּׁם יִתְבָּרַךְ וְלִהְיוֹת עָנָו וּשְׁפַל בֶּרֶךְ וְכוּ' וּבִקְשׁוּ לָהֶם בַּעַל תְּפִלָּה אֶחָד וְעָשׂוּ אוֹתוֹ לְמֶלֶךְ עֲלֵיהֶם [וְהַמְעַיֵּן מֵאֵלָיו יָבִין, שֶׁכָּל הַכִּתּוֹת הַנַּ"ל כֻּלָּם טָעוּ מְאד בִּמְבוּכוֹת גְּדוֹלוֹת מְאד, רַק זאת הַכַּת הָאַחֲרוֹנָה כִּוְּנוּ הָאֱמֶת, אַשְׁרֵי לָהֶם]. "And there was a different group that said that all these things are no goal at all; instead the right purpose is to only be involved in prayer to Hashem Yithbarakh and to be a humble person and a lowly person etc. (in other words, one should not deem anything of oneself), etc. And they sought for themselves a prayer leader, and they made him a king over them." (One will understand by himself already that all the previous factions were all gravely mistaken and deluded in great folly, each faction in their folly through their foolish hypotheses and foolish deductions. Only this last faction hit the truth proper — so, fortunate are they!)

כָּל זֶה סִפֵּר אֶחָד מֵהַגִּבּוֹרִים הַנַּ"ל לְהַבַּעַל תְּפִלָּה וְסִפֵּר לוֹ שֶׁהֵם [דְּהַיְנוּ אֵלּוּ הַגִּבּוֹרִים שֶׁנִּתְחַבְּרוּ עִם הַגִּבּוֹר הַנַּ"ל] הֵם מִן הַכַּת שֶׁל בַּעֲלֵי הָאֵיבָרִים, שֶׁקִּבְּלוּ עֲלֵיהֶם לְמֶלֶךְ בַּעַל אֵיבָרִים כַּנַּ"ל. All this was related by one of the strongmen before the Prayer Leader. And he went on to tell him that they (namely the strongmen who joined themselves to the Warrior as mentioned) — they are from the faction of the limb-masters mentioned above (that is, the faction that said that the main object is only to nurse oneself to grow his limbs) who had taken up as a king over themselves a master of limbs (that is, a large person, as mentioned).

וַיְהִי הַיּוֹם וְהָלְכוּ מַחֲנֶה אַחַת מֵהֶם עִם הָעֲגָלוֹת שֶׁהוֹלְכִין אַחֲרֵי הַמַּחֲנֶה, שֶׁמּוֹלִיכִין אַחֲרֵיהֶם מַאֲכָל וּמִשְׁתֶּה וְכַיּוֹצֵא וְאֵלּוּ הַבַּעֲלֵי אֵיבָרִים הָיְתָה בְּוַדַּאי אֵימָתָן מֻטֶּלֶת עַל הַבְּרִיּוֹת כִּי הָיוּ אֲנָשִׁים גְּדוֹלִים וְגִבּוֹרִים וּבְוַדַּאי מִי שֶׁפָּגַע בָּהֶם נָטָה מֵהֶם מִן הַדָּרֶךְ וַיְהִי כַּאֲשֶׁר הָלְכוּ הַמַּחֲנֶה הַנַּ"ל בָּא כְּנֶגְדָּם גִּבּוֹר אֶחָד [וְהוּא הַגִּבּוֹר הַנַּ"ל, שֶׁהוֹלֵךְ עַתָּה עִמָּהֶם כַּנַּ"ל] וְהַגִּבּוֹר הַזֶּה כְּשֶׁבָּא כְּנֶגֶד הַמַּחֲנֶה לא נָטָה מִן הַדֶּרֶךְ וְנִכְנַס בְּתוֹךְ הַמַּחֲנֶה וּפִזֵּר אוֹתָם לְכָאן וּלְכָאן וְנִתְיָרְאוּ אַנְשֵׁי הַמַּחֲנֶה מִלְּפָנָיו וְהוּא נִכְנַס לְתוֹךְ הָעֲגָלוֹת הַנַּ"ל שֶׁהוֹלְכִין אַחֲרֵי הַמַּחֲנֶה וְאָכַל כָּל מַה שֶּׁהָיָה שָׁם וְנִפְלָא הַדָּבָר בְּעֵינֵיהֶם מְאד מְאד [עַל גּדֶל גְּבוּרָתוֹ, שֶׁלּא הָיָה מִתְיָרֵא מִן הַמַּחֲנֶה כְּלָל, וְנִכְנַס בְּתוֹכָם וְאָכַל כָּל מַה שֶּׁהָיָה עַל הָעֲגָלוֹת כַּנַּ"ל] וְתֵכֶף וּמִיָּד נָפְלוּ לְפָנָיו וְאָמְרוּ לוֹ: יְחִי הַמֶּלֶךְ כִּי יָדְעוּ שֶׁגִּבּוֹר כָּזֶה בְּוַדַּאי רָאוּי לִמְלךְ, לְפִי דַעְתָּם שֶׁעִקַּר הַתַּכְלִית הוּא מִי שֶׁהוּא בַּעַל אֵיבָרִים כַּנַּ"ל וּבְוַדַּאי יִמְחֹל לוֹ הַמֶּלֶךְ אֶת הַמְּלוּכָה מֵאַחַר שֶׁנִּמְצָא גִבּוֹר בַּעַל אֵיבָרִים כָּזֶה, כִּי לוֹ רָאוּי הַמְּלוּכָה וְכֵן הֲוָה, שֶׁנִּתְקַבֵּל [זֶה הַגִּבּוֹר הַנַּ"ל שֶׁבָּא כְּנֶגְדָּם] לְמֶלֶךְ עַל הַכַּת הַזּאת [שֶׁנֶּחְקַר אֶצְלָם שֶׁעִקָּר הוּא בַּעַל אֵיבָרִים כַּנַּ"ל] וְהוּא הוּא הַגִּבּוֹר שֶׁאָנוּ הוֹלְכִין עַתָּה עִמּוֹ לִכְבּשׁ הָעוֹלָם וְהוּא אוֹמֵר [הַיְנוּ זֶה הַגִּבּוֹר שֶׁנַּעֲשָׂה עַתָּה מֶלֶךְ עֲלֵיהֶם] שֶׁיֶּשׁ לוֹ בָּזֶה כַּוָּנָה אַחֶרֶת בַּמֶּה שֶׁהוּא הוֹלֵךְ לִכְבּשׁ אֶת הָעוֹלָם כִּי אֵין כַּוָּנָתוֹ כְּלָל לָזֶה שֶׁיִּהְיֶה הָעוֹלָם כָּבוּשׁ תַּחְתָּיו רַק שֶׁיֵּשׁ לוֹ כַּוָּנָה אַחֶרֶת בָּזֶה [כָּל זֶה הֵם דִּבְרֵי אֶחָד מֵהַגִּבּוֹרִים, שֶׁסִּפֵּר כָּל זֶה לְהַבַּעַל תְּפִלָּה, שֶׁשָּׁאַל לוֹ אֵיךְ נִתְחַבְּרוּ עִם הַגִּבּוֹר כַּנַּ"ל, הֵשִׁיב לוֹ כָּל זֶה]. "And the day came to pass, and a company [machneh, camp] of them were going along (in other words, a great deal of the ample-limbed people were going along) with wagons in train (which are called ibez [< Ukr. oboz, train]) bringing along food, drink and other such things. Now, of these large-limbed ones the world was certainly very afraid, for they were large and mighty men, and whoever encountered them was sure to step off the road. Meanwhile, as the camp of the ample-limbed was going along like that, up against them from the opposite direction came a big Warrior [lit. mighty one] (and this was the Warrior who now goes with them). And this Warrior did not step off the road for them and he went into the camp and dispersed them here and there, and the people of the camp were terrified of him. And he (that is, the Warrior) went inside among the aforementioned wagons which trailed behind them and ate up everything that was there. This was an extraordinary novelty to them (that he is such a mighty man that he is not afraid of them whatsoever and entered among them and ate up all that was on the wagons) so they immediately fell down before him, saying immediately, 'Hail [lit. live] the king (meaning they immediately made him a king)!' because he certainly deserves the reign, according to their notion that the main accomplishment is someone who is ample-limbed, as mentioned. And (their) king will certainly forgo the kingship for him because since he is so strong and so well-limbed that he certainly deserves the reign. And so it was: they took him up as king (that is, the Warrior who came against them, as mentioned). And this is the Warrior with whom we now go about conquering the world. But he says (that is, the Warrior who has now become king over them) that he means something else in his going about conquering the world, for he does not at all intend that the world should be under him; instead he means something else." (All this, one of the strongmen told the Prayer Leader who had asked him how they had joined the Warrior; he answered him all this.)

שָׁאַל לוֹ הַבַּעַל תְּפִלָּה וּמָה עִנְיַן גְּבוּרָתוֹ שֶׁל זֶה הַגִּבּוֹר הַנַּ"ל, שֶׁהוּא הַמֶּלֶךְ שֶׁלָּכֶם הֵשִׁיב לוֹ. הֱיוֹת שֶׁמְּדִינָה אַחַת לא רָצוּ לְהַכְנִיעַ עַצְמָן תַּחְתָּיו וְלָקַח הַגִּבּוֹר הַזֶּה הַחֶרֶב שֶׁיֶּשׁ לוֹ וְהַחֶרֶב שֶׁלּוֹ יֶשׁ לָהּ ג' כּחוֹת. כְּשֶׁמַּגְבִּיהִין אוֹתָהּ בּוֹרְחִין כָּל שָׂרֵי הַחֲיָלִים וְכוּ' [הַיְנוּ שְׁלשָׁה כּחוֹת הַמְבאָרִים לְמַעְלָה]. [The Prayer Leader and Warrior Reunite; the Prayer Faction]
Asked the Prayer Leader, "Wherein is the strength of the Warrior who is now your king?" He answered him, "Inasmuch as there was a country that did not want to submit themselves under him, the Warrior took his Sword which he has, and his Sword has three powers: when it is lifted, all the army officers flee" etc. (and he recounted the three powers explained above, from which the King's Warrior got his strength, as mentioned).

כְּשֶׁשָּׁמַע זאת הַבַּעַל תְּפִלָּה, הֵבִין שֶׁזֶּהוּ בְּוַדַּאי הַגִּבּוֹר שֶׁל הַמֶּלֶךְ הַנַּ"ל וּבִקֵּשׁ הַבַּעַל תְּפִלָּה אִם אֶפְשָׁר שֶׁיִּתְרָאֶה פָּנִים עִם זֶה הַגִּבּוֹר שֶׁהוּא הַמֶּלֶךְ שֶׁלָּהֶם הֵשִׁיבוּ לוֹ, שֶׁיּוֹדִיעוּ הַדָּבָר לְהַגִּבּוֹר וְיִשְׁאֲלוּ אוֹתוֹ אִם יִתֵּן רְשׁוּת וְהָלְכוּ וְשָׁאֲלוּ אוֹתוֹ וְנָתַן רְשׁוּת שֶׁיָּבוֹא אֵלָיו כְּשֶׁבָּא הַבַּעַל תְּפִלָּה אֶל הַגִּבּוֹר, הִכִּירוּ זֶה אֶת זֶה וְהָיָה בֵּינֵיהֶם שְׂמָחוֹת גְּדוֹלוֹת מְאד מְאד עַל שֶׁזָּכוּ לְהִתְוַעֵד יָחַד וְהָיָה בֵּינֵיהֶם שְׂמָחוֹת וּבְכִיּוֹת כִּי זָכְרוּ אֶת הַמֶּלֶךְ וַאֲנָשָׁיו וּבָכוּ עַל זֶה עַל כֵּן הָיָה בֵּינֵיהֶם שְׂמָחוֹת וּבְכִיּוֹת וְדִבְּרוּ יַחַד הַבַּעַל תְּפִלָּה עִם הַגִּבּוֹר אֵיךְ נִתְגַּלְגְּלוּ וּבָאוּ לְכָאן. When the Prayer Leader heard this, he realized that this is definitely the King's Warrior mentioned above. The Prayer Leader asked if it were possible to be seen by the Warrior who is their king. They answered him it must be announced for approval before him. They went and announced, and he summoned that he should come in, and the Prayer Leader entered to the Warrior. When the Prayer Leader entered to the Warrior, they recognized each other and there was very great rejoicing between them over their being privileged to reunite together. And between them was rejoicing and crying (happiness and weeping), for they recalled the King and his men — they cried over that — therefore between them was rejoicing and crying. The Prayer Leader began to discuss with the Warrior by what experiences they had arrived here.

וְסִפֵּר הַגִּבּוֹר לְהַבַּעַל תְּפִלָּה שֶׁמֵּאָז שֶׁהָיָה הָרוּחַ סְעָרָה הַנַּ"ל, שֶׁאָז נִתְפַּזְּרוּ כֻּלָּם כַּנַּ"ל אָז כְּשֶׁחָזַר מִמָּקוֹם שֶׁעָלָה לְשָׁם לְחַדֵּשׁ כּחוֹ כַּנַּ"ל כְּשֶׁחָזַר וְלא מָצָא אֶת הַמֶּלֶךְ עִם כָּל הָאֲנָשִׁים שֶׁלּוֹ הַנַּ"ל אָז הָלַךְ בַּאֲשֶׁר הָלַךְ, וְעָבַר עַל כָּל הָאֲנָשִׁים הַנַּ"ל הַיְנוּ שֶׁהֵבִין שֶׁהָיָה בִּמְקוֹם כֻּלָּם הַיְנוּ שֶׁעָבַר בְּאֵיזֶה מָקוֹם, וְהֵבִין שֶׁשָּׁם הוּא בְּוַדַּאי הַמֶּלֶךְ אַךְ לא הָיָה יָכוֹל לְבַקְשׁוֹ וּלְמָצְאוֹ וְכֵן עָבַר בְּמָקוֹם אַחֵר, שֶׁהֵבִין שֶׁשָּׁם הִיא הַמַּלְכָּה אַךְ לא הָיָה יָכוֹל לְבַקְשָׁהּ וּלְמָצְאָהּ וְכֵן עָבַר עַל כָּל הָאֲנָשִׁים הַנַּ"ל. The Warrior told the Prayer Leader that from the time that there was the Storm Wind — when they all became dispersed — when he returned from where he went to renew his power and did not find the King with all his people, as mentioned, he then let himself go wherever he would go. And he passed by them all: that is, he understood he was at the place where the King is and where all his people are. That is, he was at a certain place and he understood that there is certainly where the King is found, however he was unable to seek and find him. And similarly he passed by another place, understanding that the Queen is certainly there, however he was unable to seek and find her; and thus he passed by all the King's people.

אַךְ אוֹתְךָ לא עָבַרְתִּי [הַיְנוּ שֶׁהַגִּבּוֹר לא עָבַר עַל מָקוֹם שֶׁהָיָה שָׁם הַבַּעַל תְּפִלָּה]. "Only you have I not passed by!" (That is, the Warrior who is telling this said to the Prayer Leader that he passed by all the places of all the people; only the place of the Prayer Leader did he not pass by.)

עָנָה וְאָמַר הַבַּעַל תְּפִלָּה: אֲנִי עָבַרְתִּי עַל מְקוֹם כֻּלָּם וְגַם עַל מָקוֹם שֶׁלְּךָ [הַיְנוּ שֶׁהַבַּעַל תְּפִלָּה עָבַר גַּם עַל מְקוֹם הַגִּבּוֹר] כִּי הָיִיתִי עוֹבֵר בְּמָקוֹם אֶחָד וְרָאִיתִי שֶׁעוֹמֵד כֶּתֶר הַמֶּלֶךְ וְהֵבַנְתִּי שֶׁכָּאן יֵשׁ בְּוַדַּאי הַמֶּלֶךְ אַךְ לא הָיִיתִי יָכוֹל לְבַקְשׁוֹ וּלְמָצְאוֹ וְכֵן הָלַכְתִּי יוֹתֵר וְעָבַרְתִּי עַל יָם שֶׁל דָּם וְהֵבַנְתִּי שֶׁזֶּה הַיָּם נַעֲשָׂה בְּוַדַּאי מֵהַדְּמָעוֹת שֶׁל הַמַּלְכָּה, שֶׁהִיא בּוֹכָה עַל כָּל הַנַּ"ל וּבְוַדַּאי הַמַּלְכָּה הִיא כָּאן אַךְ לא הָיָה אֶפְשָׁר לְבַקְשָׁהּ וּלְמָצְאָהּ וְכֵן עָבַרְתִּי עַל יָם שֶׁל חָלָב וְהֵבַנְתִּי שֶׁזֶּה הַיָּם נַעֲשָׂה בְּוַדַּאי מֵהֶחָלָב שֶׁל הַבַּת מַלְכָּה שֶׁנֶּאֱבַד בְּנָהּ כַּנַּ"ל וְהָיָה דוֹחֵק אוֹתָהּ רִבּוּי הֶחָלָב, וּמִזֶּה נַעֲשָׂה הַיָּם הַזֶּה שֶׁל חָלָב וּבְוַדַּאי בְּכָאן הִיא הַבַּת מַלְכָּה אַךְ לא הָיָה אֶפְשָׁר לְבַקְשָׁהּ וּלְמָצְאָהּ וְכֵן עָבַרְתִּי יוֹתֵר וְרָאִיתִי שֶׁהָיוּ מֻנָּחִים הַשְּׂעָרוֹת שֶׁל זָהָב שֶׁל הַתִּינוֹק הַנַּ"ל, וְלא לָקַחְתִּי מֵהֶם כְּלָל וְיָדַעְתִּי שֶׁכָּאן הוּא בְּוַדַּאי הַתִּינוֹק הַנַּ"ל אַךְ לא הָיָה אֶפְשָׁר לְבַקְשׁוֹ וּלְמָצְאוֹ וְכֵן עָבַרְתִּי יוֹתֵר וְהָיִיתִי עוֹבֵר עַל יָם שֶׁל יַיִן וְיָדַעְתִּי שֶׁזֶּה הַיָּם נַעֲשָׂה בְּוַדַּאי מֵהַדִּבּוּרִים שֶׁל הַמֵּלִיץ שֶׁהוּא עוֹמֵד וּמְדַבֵּר תַּנְחוּמִין לִפְנֵי הַמֶּלֶךְ וְהַמַּלְכָּה וְאַחַר כָּךְ הוּא חוֹזֵר פָּנָיו וּמְדַבֵּר תַּנְחוּמִין לְהַבַּת מַלְכָּה וּמֵאֵלּוּ הַדִּבּוּרִים נַעֲשָׂה הַיָּם שֶׁל יָיִן [כְּמוֹ שֶׁכָּתוּב: "וְחִכֵּךְ כְּיֵין הַטּוֹב"] אַךְ לא הָיִיתִי יָכוֹל לְמָצְאוֹ וְכֵן עָבַרְתִּי יוֹתֵר וְרָאִיתִי שֶׁעוֹמֵד אֶבֶן שֶׁחָקוּק עָלָיו תְּמוּנַת הַיָּד הַנַּ"ל עִם שִׂרְטוּטִין וְהֵבַנְתִּי שֶׁכָּאן הוּא בְּוַדַּאי הֶחָכָם [שֶׁל הַמֶּלֶךְ הַנַּ"ל] וְהוּא חָקַק לוֹ תְּמוּנַת הַיָּד עַל הָאֶבֶן אַךְ לא הָיָה אֶפְשָׁר לְמָצְאוֹ וְכֵן עָבַרְתִּי יוֹתֵר וְרָאִיתִי שֶׁעוֹמֵד מְסֻדָּר עַל הַר אֶחָד הַשֻּׁלְחָנוֹת שֶׁל זָהָב וְהַחפצים יקרי ערך וּשְׁאָר אוֹצְרוֹת הַמֶּלֶךְ וְהֵבַנְתִּי שֶׁכָּאן הוּא בְּוַדַּאי הַמְמֻנֶּה עַל הָאוֹצָרוֹת [שֶׁל הַמֶּלֶךְ הַנַּ"ל] אַךְ לא הָיָה אֶפְשָׁר לְמָצְאוֹ. The Prayer Leader replied to him saying, "I passed by all their places, and by your place as well. For, I was passing by a certain place and I saw the King's crown standing there and I understood that the King is certainly here, however I was unable to seek and find him. And so I went further and passed by a sea of blood and I understood that this sea is certainly made from the tears of the Queen who weeps over all this and the Queen is certainly here, however I could not seek and find her. And so I passed by a sea of milk and I understood that the sea is certainly made from the milk of the Queen's Daughter whose son was lost, and the milk pressured her and from this the sea of milk came to be; and the Queen's Daughter is certainly here, however I was unable to seek and find her. And so I went further and saw the golden hairs of the Child laid out, and I did not take from them whatsoever, and I knew that the Child is certainly here, however it was not possible to seek and find him. And so I went further and was passing by a sea of wine and I knew that this sea is certainly made from the speech of the Orator, who stands and speaks consolations before the King and the Queen, and then turns his face and speaks consolations to the Queen's Daughter, and from his speech the sea of wine comes to be (as written, Vechikekh keyayin hatov/ And the roof of your mouth is like best wine' [Song 7:10]), however I could not find him. And so I went further, and I saw a stone standing there upon which was etched out just like the Hand' with its ruts (that is, just like the Hand with all the furrows etc. which had been at the King's, as mentioned), and I understood that the Sage (of the King) is certainly here and the Sage has engraved for himself the shape of the Hand on the stone, but it was not possible to find him. And so I went further and I saw arranged on a mountain the golden tables, the credenzas [display cupboards] and the rest of the King's treasures, and I understood that the King's Treasurer [lit. Warden Over the Treasures] is certainly here, however it was impossible to find him." (All this the Prayer Leader told over to the Warrior.)

הֵשִׁיב הַגִּבּוֹר, גַּם אֲנִי עָבַרְתִּי עַל כָּל הַמְּקוֹמוֹת הַלָּלוּ וַאֲנִי לָקַחְתִּי מִן הַשְּׂעָרוֹת שֶׁל זָהָב שֶׁל הַתִּינוֹק הַנַּ"ל כִּי לָקַחְתִּי שִׁבְעָה שְׂעָרוֹת שֶׁיֵּשׁ לָהֶם כָּל מִינֵי גְוָנִין וְהֵם יְקָרִים אֶצְלִי מְאד וְהָיִיתִי יוֹשֵׁב בַּמָּקוֹם שֶׁיָּשַׁבְתִּי וְהָיִיתִי מְחַיֶּה עַצְמִי בְּמַה שֶּׁאֶפְשָׁר בַּעֲשָׂבִים וְכַיּוֹצֵא עַד שֶׁלּא הָיָה לִי שׁוּם דָּבָר לְהַחֲיוֹת עַצְמִי וְהָלַכְתִּי בַּאֲשֶׁר אֵלֵךְ וְכַאֲשֶׁר הָלַכְתִּי מִמְּקוֹמִי הַנַּ"ל, שָׁכַחְתִּי אֶת הַקֶּשֶׁת שֶׁלִּי שָׁם הֵשִׁיב הַבַּעַל תְּפִלָּה אֲנִי רָאִיתִי אֶת הַקֶּשֶׁת הַזֶּה, וְיָדַעְתִּי שֶׁבְּוַדַּאי הוּא קֶשֶׁת שֶׁלְּךָ אַךְ לא הָיִיתִי יָכוֹל לִמְצא אוֹתְךָ. Replied the Warrior, "I too passed by all these places, and I did take from the golden hair of the child, for I took seven hairs that had all sorts of colors, and they are very dear to me. And I settled down and sustained myself with whatever possible, with grass and so forth, until I had nothing whatsoever to sustain myself. I let myself go where I would go, and when I went away from my place, I forgot my bow there." The Prayer Leader replied, "I saw your bow! And I knew that it was certainly your bow, but I could not find you."

וְסִפֵּר יוֹתֵר הַגִּבּוֹר לְהַבַּעַל תְּפִלָּה שֶׁכְּשֶׁהָלַךְ מִשָּׁם, הָיִיתִי הוֹלֵךְ וּבָא עַד שֶׁפָּגַעְתִּי בְּהַמַּחֲנֶה הַנַּ"ל וְנִכְנַסְתִּי לְתוֹכָם, כִּי הָיִיתִי רָעֵב מְאד, וְהָיִיתִי רוֹצֶה לֶאֱכל וְתֵכֶף כְּשֶׁנִּכְנַסְתִּי לְתוֹכָם קִבְּלוּ אוֹתִי לְמֶלֶךְ עֲלֵיהֶם כַּנַּ"ל וְעַתָּה אֲנִי הוֹלֵךְ לִכְבּשׁ הָעוֹלָם וְכַוָּנָתִי, אוּלַי אוּכַל לִמְצא אֶת הַמֶּלֶךְ עִם הָאֲנָשִׁים שֶׁלּוֹ הַנַּ"ל. The Warrior went on telling the Prayer Leader that, "When I went away from the place, I went until I encountered the troops mentioned above (that is, the troop of the ample-limbed mighty men mentioned above), and I entered in their midst, because I was very hungry and wanted to eat; and as soon as I entered among them they immediately took me up as a king, as mentioned. And now I go conquering the world, and my intention is: perhaps I will be able to find the King and his people mentioned above."

וְדִבֵּר הַבַּעַל תְּפִלָּה עִם הַגִּבּוֹר. מָה עוֹשִׂים עִם הָאֲנָשִׁים הַלָּלוּ דְּהַיְנוּ בְּנֵי הַמְּדִינָה הַנַּ"ל שֶׁנָּפְלוּ בְּתַאֲוַת מָמוֹן כָּל כָּךְ עַד שֶׁבָּאוּ לִשְׁטוּתִים כָּאֵלּוּ, שֶׁבַּעֲלֵי הַמָּמוֹן הֵם אֱלָהוּת אֶצְלָם וּשְׁאָר עִנְיְנֵי שְׁטוּת שֶׁיֵּשׁ לִבְנֵי מְדִינָה. The Prayer Leader began discussing with the Warrior: "What to do with these people!?" That is, with the country that is so fallen into craving money until they have gone out to such extraordinary folly that those who have much money are gods for them; and so forth the other follies the country has.

זאת עָנָה וְאָמַר הַגִּבּוֹר לְהַבַּעַל תְּפִלָּה, שֶׁשָּׁמַע מֵהַמֶּלֶךְ שֶׁמִּכָּל הַתַּאֲווֹת אֶפְשָׁר לְהוֹצִיא אֶת מִי שֶׁנָּפַל לְתוֹכָם אַךְ מִי שֶׁנּוֹפֵל לְתַאֲוָה זוֹ שֶׁל מָמוֹן, אִי אֶפְשָׁר בְּשׁוּם אפֶן לְהוֹצִיאוֹ מִשָּׁם וּבְוַדַּאי לא תִפְעוֹל כְּלָל אֶצְלָם, כִּי אִי אֶפְשָׁר לְהוֹצִיאָם מִזֶּה כְּלָל רַק שֶׁשָּׁמַע מֵהַמֶּלֶךְ שֶׁעַל יְדֵי הַדֶּרֶךְ שֶׁיֵּשׁ לְהַחֶרֶב הַנַּ"ל שֶׁמִשָּׁם קִבֵּל גְּבוּרָתוֹ כַּנַּ"ל עַל יְדֵי זֶה יְכוֹלִים לְהוֹצִיא מִתַּאֲוָה הַזּאת שֶׁל מָמוֹן אֶת מִי שֶׁנָּפַל וְנִשְׁקַע בְּתוֹכָהּ. The Warrior answered the Prayer Leader that he had heard from the King that one can take out from any craving someone who has fallen into it except someone who has fallen in the lust for money; it is impossible to extract him from it by any means. "Therefore you will have no effect on them whatsoever, for it is impossible to extract them from this at all. Albeit through the way that there is to the Sword mentioned above" — from where he gets his power as mentioned — "only through this way can one extract from the lust of money someone who has sunk into it." (So he had heard from the King.)

וְיָשְׁבוּ יַחַד אֵיזֶה זְמַן הַגִּבּוֹר עִם הַבַּעַל תְּפִלָּה וְעַל עִנְיַן הַנַּ"ל שֶׁל בְּנֵי הַמְּדִינָה הַנַּ"ל, שֶׁבִּקְשׁוּ מֵהַבַּעַל תְּפִלָּה שֶׁיֵּצֵא אֶל הַגִּבּוֹר בִּשְׁבִילָם כַּנַּ"ל, הִרְחִיבוּ הַזְּמַן הַיְנוּ שֶׁהַבַּעַל תְּפִלָּה פָּעַל אֵצֶל הַגִּבּוֹר לְהַרְחִיב לָהֶם הַזְּמַן לִבְנֵי הַמְּדִינָה, וְנָתַן לָהֶם אַרְכָא אֵיזֶה זְמָן וּמָסְרוּ סִימָנִים זֶה לָזֶה הַיְנוּ הַגִּבּוֹר וְהַבַּעַל תְּפִלָּה מָסְרוּ סִימָנִים זֶה לָזֶה כְּדֵי שֶׁיּוּכְלוּ לֵידַע אֶחָד מֵחֲבֵרוֹ וְהָלַךְ לוֹ הַבַּעַל תְּפִלָּה לְדַרְכּוֹ. The Warrior remained together with the Prayer Leader for a while, and as for the country which had beseeched the Prayer Leader that he should go out to the Warrior on their behalf, as mentioned, they extended the time. That is, the Prayer Leader convinced the Warrior that he should give them a span (that is, until which he should do nothing at all to them). He alloted them time, then they made signs between themselves, that is, the Prayer Leader and the Warrior exchanged signs so that one would be able to get information from the other, then the Prayer Leader went off on his way.

וּבְדֶרֶךְ הִלּוּכוֹ שֶׁל הַבַּעַל תְּפִלָּה רָאָה שֶׁהוֹלְכִים אֲנָשִׁים וּמִתְפַּלְלִים, וְנוֹשְׂאִים חִבּוּרִים שֶׁל תְּפִלּוֹת וְנִתְיָרֵא מֵהֶם, וְגַם הֵם נִתְיָרְאוּ מִמֶּנּוּ וְעָמַד לְהִתְפַּלֵּל, וְגַם הֵם הִתְפַּלְּלוּ אַחַר כָּךְ שָׁאַל אוֹתָם: מִי אַתֶּם הֵשִׁיבוּ לוֹ, שֶׁבְּעֵת שֶׁהָיָה רוּחַ סְעָרָה הַנַּ"ל, שֶׁאָז נִפְרְדוּ בְּנֵי הָעוֹלָם לְמִינֵיהֶם, אֵלֶּה בָּחֲרוּ בָּזֶה וְאֵלּוּ בָּזֶה [כְּכָל הַמְבאָר לְמַעְלָה חִלּוּקֵי הַכִּתּוֹת הַנַּ"ל] אָז אֲנַחְנוּ בָּחַרְנוּ לָנוּ לַעֲסֹק בִּתְפִלָּה תָּמִיד לְהַשֵּׁם יִתְבָּרַךְ וּבִקַּשְׁנוּ וּמָצָאנוּ בַּעַל תְּפִלָּה אֶחָד וְעָשִׂינוּ אוֹתוֹ לְמֶלֶךְ. As the Prayer Leader went on he saw people going along and entreating God, Blessed is He, praying and carrying prayer books. He was afraid of them and they were frightened of him too. He stood to pray, and they also stood to pray. Then he asked them, "Who are you?" They answered him, "Inasmuch as when there was the Storm Wind, the world separated into many factions, these choosing this thing, and those choosing that thing (just as all the different factions are explained above). At that time we chose for ourselves that the main purpose is only to be constantly involved in prayer to Hashem Yithbarakh. We sought and found a master of prayer and made him a king."

כְּשֶׁשָּׁמַע זאת הַבַּעַל תְּפִלָּה, הוּטַב הַדָּבָר בְּעֵינָיו מְאד כִּי בָּזֶה הוּא חָפֵץ וְהִתְחִיל לְדַבֵּר עִמָּהֶם, וְגִלָּה לָהֶם סֵדֶר תְּפִלּוֹתָיו וְחִבּוּרָיו וְעִנְיָנָיו כְּשֶׁשָּׁמְעוּ דְּבָרָיו, נִפְתְּחוּ עֵינֵיהֶם וְרָאוּ גּדֶל מַעֲלָתוֹ שֶׁל הַבַּעַל תְּפִלָּה הַזֶּה וְתֵכֶף עָשׂוּ אוֹתוֹ לְמֶלֶךְ עֲלֵיהֶם כִּי הַמֶּלֶךְ שֶׁלָּהֶם מָחַל לוֹ הַמְּלוּכָה, מֵחֲמַת שֶׁרָאוּ שֶׁהוּא מֻפְלָג בְּמַעֲלָה יְתֵרָה מְאד מְאד וְלָמַד עִמָּהֶם הַבַּעַל תְּפִלָּה הַזֶּה וְהֵאִיר עֵינֵיהֶם וְעָשָׂה אוֹתָם לְצַדִּיקִים גְּמוּרִים גְּדוֹלִים מְאד כִּי הֵם הָיוּ מִתְּחִלָּה גַּם כֵּן צַדִּיקִים [מֵאַחַר שֶׁעָסְקוּ רַק בִּתְפִלָּה כַּנַּ"ל] אַךְ זֶה הַבַּעַל תְּפִלָּה הֵאִיר עֵינֵיהֶם עַד שֶׁנַּעֲשׂוּ צַדִּיקִים נוֹרָאִים מְאד וְשָׁלַח הַבַּעַל תְּפִלָּה אִגֶּרֶת לְהַגִּבּוֹר הַנַּ"ל וְהוֹדִיעוֹ אֵיךְ שֶׁזָּכָה וּמָצָא אֲנָשִׁים כָּאֵלּוּ וְנַעֲשָׂה עֲלֵיהֶם מֶלֶךְ. When the Prayer Leader heard this it pleased him exceptionally, for this is what he himself wants. He began to talk with them and showed them the order of his prayers and his books and his ideas he had regarding prayers. When they heard his talk their eyes opened and they saw the greatness of the Prayer Leader. They immediately made him a king over them, for their king deferred the kingship to him since they saw that he is quite a great man [Heb. that he is set apart on a very, very high level]. The Prayer Leader taught them and opened their eyes and showed them how pray to Hashem Yithbarakh, and he made them into very great complete tzaddikim, for they had been tzaddikim before as well since they had involved themselves only in prayer, albeit the Prayer Leader opened their eyes until they became extremely great tzaddikim. The Prayer Leader sent a letter to the Warrior and informed him how he was privileged and had found such people as he wants and had become king over them.

וּבְנֵי הַמְּדִינָה שֶׁל מָמוֹן הַנַּ"ל הָיוּ עוֹסְקִים יוֹתֵר בְּעִנְיְנֵיהֶם בַּעֲבוֹדָתָם, כְּכָל הַנַּ"ל וְהַזְּמַן שֶׁהִגְבִּיל עִמָּהֶם הַגִּבּוֹר הַנַּ"ל הָיָה מְמַשְׁמֵשׁ לָבוֹא וְנִתְפַּחֲדוּ מְאד וְעָשׂוּ עֲבוֹדָתָם הַנַּ"ל וְהִקְרִיבוּ קָרְבָּנוֹת וּקְטרֶת וְעָסְקוּ בִּתְפִלּוֹת שֶׁלָּהֶם שֶׁהָיוּ מִתְפַּלְלִים לֶאֱלָקוּתָם הַנַּ"ל וְנִסְכַּם בֵּינֵיהֶם שֶׁהֵם מֻכְרָחִים [לְקַיֵּם עֲצָתָם הָרִאשׁוֹנָה דְּהַיְנוּ] לִשְׁלחַ אֶל הַמְּדִינָה שֶׁיֶּשׁ בָּהּ עֲשִׁירוּת מֻפְלָג כַּנַּ"ל אֲשֶׁר לְפִי דַעְתָּם הָיוּ כָּל בְּנֵי אוֹתָהּ הַמְּדִינָה כֻּלָּם אֱלָקוּת כַּנַּ"ל וְהֵם יוֹשִׁיעוּ אוֹתָם בְּוַדַּאי כַּנַּ"ל מֵאַחַר שֶׁכֻּלָּם הֵם אֱלָקוּת כַּנַּ"ל וְשָׁלְחוּ שְׁלוּחִים לְשָׁם. [The Treasurer (The Warden Over the Treasures)]
Now the aforementioned country (that is, the wealthy land for whom money was the main object etc. as mentioned) continued occupying themselves with their devotions (that is, they kept doing wild things and offering sacrifices to their gods, that is, to those who had much money, as mentioned), and the time that the Warrior had granted them was already about to run out. They were very frightened and they did their devotions and offered sacrifices and incense and involved themselves in their prayers which they prayed to their gods. They caught a "little critter" [a chayeleh], that is, such a person who has little money, and offered him for a sacrifice to their gods. And it remained their opinion that they must perform their first plan which they had been given, that they should send to the country where they are all gods there, because they have very extraordinary riches there (which according to their opinion entails that they are all gods) and that country would certainly save them, since they are all gods after all, as mentioned. They did so, and they sent emissaries there to that country.

וּבְדֶרֶךְ הִלּוּכָם [שֶׁל הַשְּׁלוּחִים] לְשָׁם תָּעוּ וְהָלְכוּ וּמָצְאוּ אָדָם שֶׁהָיָה הוֹלֵךְ עִם מַקֵּל שֶׁהַמַּקֵּל שֶׁלּוֹ הָיָה עוֹלֶה יוֹתֵר מִכָּל אֱלָקוּתָם הַיְנוּ שֶׁהַמַּקֵּל שֶׁלּוֹ הָיָה עִם אֲבָנִים טוֹבוֹת יְקָרִים אֲשֶׁר זֶה הַמַּקֵּל הָיָה שָׁוֶה יוֹתֵר מִכָּל הָעֲשִׁירוּת שֶׁל כָּל אֱלָקוּתָם הַנַּ"ל [הַיְנוּ, בֵּין הָאֱלָקוּת שֶׁבִּמְדִינָתָם וּבֵין הָאֱלָקוּת שֶׁהָלְכוּ אֶצְלָם כִּי הַמַּקֵּל הָיָה שָׁוֶה יוֹתֵר מִכָּל הָעֲשִׁירוּת שֶׁל כֻּלָּם] גַּם הָיָה הוֹלֵךְ בְּכוֹבַע, שֶׁהָיָה קָבוּעַ בּוֹ אֲבָנִים טוֹבוֹת שֶׁהָיָה שָׁוֶה הוֹן רָב וְתֵכֶף וּמִיָּד נָפְלוּ לְפָנָיו בִּכְרִיעָה וְהִשְׁתַּחֲוָיָה כִּי לְפִי דַעְתָּם הָיָה הָאָדָם הַזֶּה אֱלוֹקַ עַל כָּל אֱלקִים שֶׁלָּהֶם מֵאַחַר שֶׁיֶּשׁ לוֹ עֲשִׁירוּת מֻפְלָג כָּזֶה [וְהָאָדָם הַזֶּה שֶׁפָּגְעוּ הוּא הָיָה הַמְמֻנֶּה עַל הָאוֹצָרוֹת שֶׁל הַמֶּלֶךְ הַנַּ"ל]. Meanwhile on the way as the emissaries were going they went astray and they noticed a man walking with a stick, whose stick came to more than all their gods. That is, his stick was set with very expensive diamonds so that the stick was worth more than the riches of all their gods. Should one put together all the riches of their gods and even of the gods of that country they're going to, the stick would be worth more than all their riches. Furthermore the man was walking with a hat in which there were diamonds so that the hat was also worth extraordinarily much. As soon as the emissaries noticed this man they immediately fell down before him in kneeling and prostration (that is, they bowed profusely before him), because according to their foolish opinion this man is a god over all gods, for he has such extraordinarily great riches. (And this man whom they encountered was the King's Treasurer mentioned above.)

וְאָמַר לָהֶם הָאָדָם הַזֶּה: זֶה הוּא חִדּוּשׁ אֶצְלְכֶם [בִּלְשׁוֹן תֵּמַהּ] בּוֹאוּ עִמִּי וְאַרְאֶה לָכֶם עֲשִׁירוּת וְהוֹלִיךְ אוֹתָם אֶל הָהָר שֶׁהָיָה מְסֻדָּר שָׁם אוֹצַר הַמֶּלֶךְ וְהֶרְאָה אוֹתָם אֶת הָאוֹצָר וְתֵכֶף וּמִיָּד נָפְלוּ בִּכְרִיעָה וְהִשְׁתַּחֲוָיָה כִּי זֶהוּ אֱלוֹקַ עַל כָּל אֱלקִים, לְפִי דַעְתָּם [הַסְּכָלָה וְהַנְּבוּכָה, שֶׁהָיָה אֶצְלָם עִקַּר הָאֱמוּנָה הַמָּמוֹן וְהָעֲשִׁירוּת כַּנַּ"ל] אַךְ קָרְבָּנוֹת לא הִקְרִיבוּ שָׁם [כִּי לְפִי דַעְתָּם הַנַּ"ל שֶׁהוּא אֱלוֹקַ עַל וְכוּ', בְּוַדַּאי הָיוּ מַקְרִיבִים אֶת עַצְמָן לֶאֱלוֹקַ כָּזֶה, אַךְ וְכוּ'] כִּי כְּשֶׁיָּצְאוּ אֵלּוּ הַשְּׁלוּחִים הִזְהִירוּ אוֹתָם שֶׁבַּדֶּרֶךְ לא יִהְיוּ מַקְרִיבִים קָרְבָּנוֹת כִּי חָשְׁשׁוּ שֶׁאִם יִרְצוּ בַּדֶּרֶךְ לְהַקְרִיב קָרְבָּנוֹת לא יִשָּׁאֵר מֵהֶם כְּלוּם כִּי אוּלַי יִמְצְאוּ אֵיזֶה אוֹצָר בַּדֶּרֶךְ אוּלַי יֵלֵךְ אֶחָד לְבֵית הַכִּסֵּא וְיִמְצָא שָׁם אוֹצָר [וְהוּא אֶצְלוֹ אֱלוֹקַ כַּנַּ"ל] וְיַתְחִילוּ לְהַקְרִיב אֶת עַצְמָן אֵלָיו, וְלא יִשָּׁאֵר מֵהֶם אֶחָד עַל כֵּן הִזְהִירוּ אֶת הַשְּׁלוּחִים [הַיְנוּ בְּנִי הַמְּדִינָה הִזְהִירוּ אֶת הַשְּׁלוּחִים] שֶׁבַּדֶּרֶךְ לא יַקְרִיבוּ קָרְבָּנוֹת כְּלָל עַל כֵּן לא הִקְרִיבוּ אֵלּוּ הַשְּׁלוּחִים קָרְבָּנוֹת לְזֶה הַמְמֻנֶּה הַנַּ"ל אֲבָל זֶה הָיָה בָּרוּר אֶצְלָם, שֶׁהוּא אֶלוֹקַ עַל כָּל אֱלקִים מֵאַחַר שֶׁיֵּשׁ לוֹ עֲשִׁירוּת עָצוּם וְרַב כָּזֶה. The man said to them, "This here is a novelty for you!? Come with me — I'll show you riches!" He led them atop the mountain where the King's treasury was laid out in order and he showed them the treasure. As soon as they saw the treasure they immediately fell down with bowing and prostration, because he is, after all, a god over all gods (according to their foolish and deluded opinion, as for them the essence of creed was money, as mentioned). Albeit they brought no sacrifices, for in accordance with their belief that he is such a god etc. they certainly would have offered themselves to him, however (when these emissaries went out) the emissaries were warned that on the way they should offer no sacrifices, for they were afraid that should they want to offer sacrifices along the way, none of them would remain, for maybe one of them will find a treasure on the road. Maybe one of them will enter an outhouse and find a treasure there (Heb. only: which would be a god for him); he will want to sacrifice himself to it, and none of them will remain; therefore the country warned the emissaries that on the way they should offer no sacrifices whatsoever. [Heb. only: Therefore these emissaries did not offer sacrifices to this aforementioned Warden. But this was clear for them: that he was a god over all gods, since he possessed such astounding and vast wealth.]

וְנִתְיַשְּׁבוּ אֵלּוּ הַשְּׁלוּחִים. לָמָּה לָהֶם לֵילֵךְ אֶל הָאֱלָקוּת הַנַּ"ל דְּהַיְנוּ אֶל הַמְּדִינָה שֶׁהָיוּ עֲשִׁירִים מֻפְלָגִים מְאד, שֶׁהֵם אֶצְלָם כֻּלָּם אֱלָקוּת כַּנַּ"ל כִּי הֲלוֹא אֵצֶל זֶה הָאִישׁ בְּוַדַּאי יוּכְלוּ לְקַבֵּל יְשׁוּעָה כִּי הֲלוֹא זֶה הָאִישׁ הוּא אֱלוֹקַ גָּדוֹל עַל כֻּלָּם [לְפִי דַעְתָּם הָרָעָה הַנַּ"ל] מֵאַחַר שֶׁיֵּשׁ לוֹ עֲשִׁירוּת עָצוּם וּמֻפְלָג כָּזֶה [כִּפְלֵי כִפְלַיִם יוֹתֵר מִכֻּלָּם] עַל כֵּן בִּקְשׁוּ מִזֶּה הָאִישׁ שֶׁיֵּלֵךְ עִמָּם לִמְדִינָתָם וְנִתְרַצָּה לָהֶם וְהָלַךְ עִמָּם וּבָא לִמְדִינָתָם וְהָיָה אֵצֶל בְּנֵי הַמְּדִינָה שִׂמְחָה גְדוֹלָה שֶׁמָּצְאוּ אֱלוֹקַ כָּזֶה כִּי הָיוּ בְּטוּחִים שֶׁעַל יָדוֹ יִהְיֶה לָהֶם תְּשׁוּעָה בְּוַדַּאי מֵאַחַר שֶׁהוּא אֱלוֹקַ כָּזֶה [לְפִי דַעְתָּם] כִּי יֶשׁ לוֹ עֲשִׁירוּת עָצוּם כָּזֶה וְצִוָּה זֶה הָאִישׁ [שֶׁהוּא הַמְמֻנֶּה שֶׁל הַמֶּלֶךְ הַנַּ"ל, שֶׁקִּבְּלוּ אוֹתוֹ בְּנֵי הַמְּדִינָה הַזּאת לֶאֱלוֹקַ] שֶׁקּדֶם שֶׁיִּהְיֶה סֵדֶר מְתֻקָּן וְנָכוֹן בַּמְּדִינָה לא יַקְרִיבוּ קָרְבָּנוֹת כְּלָל [כִּי בֶּאֱמֶת זֶה הַמְמֻנֶּה שֶׁל הַמֶּלֶךְ הָיָה צַדִּיק גָּדוֹל כִּי הָיָה מֵאַנְשֵׁי הַמֶּלֶךְ הַנַּ"ל שֶׁהָיוּ כֻּלָּם צַדִּיקִים גְּדוֹלִים מְאד וּבְוַדַּאי הָיָה מְמָאֵס מְאד בְּכָל הַמִּנְהָגִים הָרָעִים וְהַשְׁטּוּתִים שֶׁל אוֹתָהּ הַמְּדִינָה אַךְ עֲדַיִן לא הָיָה יָכוֹל לְהָשִׁיב אוֹתָם מִדַּרְכָּם הָרָעָה אַךְ צִוָּה לְעֵת עַתָּה שֶׁעַל כָּל פָּנִים לא יַקְרִיבוּ קָרְבָּנוֹת] וְהִתְחִילוּ בְּנֵי הַמְּדִינָה לְבַקֵּשׁ מֵאִתּוֹ אוֹדוֹת הַגִּבּוֹר הַנַּ"ל שֶׁעָמַד עֲלֵיהֶם וְגַם הַמְמֻנֶּה עָנָה: אֶפְשָׁר הוּא זֶה הַגִּבּוֹר [הַיָּדוּעַ לוֹ]. The emissaries came to the decision: Why should they any longer go to those other gods, that is, to the country they were sent to, where they are greatly wealthy people whom they considered to be gods? Isn't it better that this man will surely be able to better help them, for he is, after all, a god above all of them (according to their crazed notion), since he has such extraordinary, great riches more than them all (many, many times over)? Therefore they beseeched this man that he should go with them into their country. He was amenable with them and went with them and entered their country. There was a great celebration in the country, that they had acquired such a god, for they were already sure now that through him they would have a deliverance, for he is such a god, since he has, after all, such great fortune. The man (who was the King's Treasurer, as mentioned, who was accepted by the countrymen as God) ordered that until there would be a proper order in the country, no one in the meantime should offer any sacrifices. (For this Warden was in fact a great tzaddik, for he was of the King's people, who were all very great tzaddikim. The Warden certainly loathed the foolish practices of the country but he was still incapable of leading them out of their evil way; however, for the time being he ordered them that in any case no sacrifices should be brought.) The countrymen started beseeching him regarding the aforementioned Warrior of whom they were very terrified, and the Warden also replied to them, "Could this be the Warrior (whom he knows)?"

וְהָלַךְ זֶה הַמְמֻנֶּה וְיָצָא אֶל הַגִּבּוֹר וּבִקֵּשׁ מֵאֲנָשָׁיו שֶׁל הַגִּבּוֹר, אִם אֶפְשָׁר לְהִתְרָאוֹת פָּנִים עִמּוֹ וְאָמְרוּ שֶׁיּוֹדִיעוּ לוֹ וְיִשְׁאֲלוּ אוֹתוֹ וְהָלְכוּ וְשָׁאֲלוּ אוֹתוֹ, וְנָתַן רְשׁוּת וְנִכְנַס הַמְמֻנֶּה אֶל הַגִּבּוֹר וְהִכִּירוּ זֶה אֶת זֶה וְהָיָה בֵּינֵיהֶם שְׂמָחוֹת גְּדוֹלוֹת וּבְכִיּוֹת כַּנַּ"ל וְאָמַר הַגִּבּוֹר לְהַמְמֻנֶּה. תֵּדַע, שֶׁגַּם הַבַּעַל תְּפִלָּה הַכָּשֵׁר שֶׁלָּנוּ רְאִיתִיו גַּם כֵּן, וּכְבָר נַעֲשֶׂה מֶלֶךְ [וְסִפְּרוּ זֶה לָזֶה אֵיךְ נִתְגַּלְגְּלוּ וּבָאוּ לְכָאן] וְסִפֵּר הַמְמֻנֶּה לְהַגִּבּוֹר, שֶׁהוּא עָבַר עַל מְקוֹם הַמֶּלֶךְ וְעַל מְקוֹם כָּל הָאֲנָשִׁים הַנַּ"ל אַךְ עַל שְׁנֵיהֶם לא עָבַר הַיְנוּ עַל מְקוֹם הַבַּעַל תְּפִלָּה וְהַגִּבּוֹר עַל [מְקוֹם] אוֹתָם שְׁנֵיהֶם לא עָבַר וְדִבְּרוּ יַחַד הַמְמֻנֶּה עִם הַגִּבּוֹר אוֹדוֹת הַמְּדִינָה הַנַּ"ל עַל שֶׁנִּתְעוּ וְנָבוֹכוּ כָּל כָּךְ עַד שֶׁבָּאוּ לִשְׁטוּתִים כָּאֵלּוּ. The Warden got up and went out to the Warrior and asked the Warrior's people if it were possible to be seen by him, and they said they would announce it. They announced it. He ordered [for] him [to be] let in, and the Warden entered before the Warrior. They recognized each other, and there was celebration and crying between them, as above (that is, they were very happy that they were privileged to find each other but they still wept very much: how can the rest of the aforementioned people be brought as well?). The Warrior spoke up to the Warden, "Our kosher Prayer Leader is also here, and I have already seen him, and he has already become a king!" (Heb. only: And they told each other how it had evolved that they arrived here.) The Warden told the Warrior that he had passed by everyone, that is, by the King's place and all the aforementioned people; only by the two of them did he not pass, that is, by the place of the Prayer Leader and the Warrior he did not pass. The Warden talked with the Warrior about the country that has become so errant and so deluded in money that they have fallen into such nonsense.

הֵשִׁיב הַגִּבּוֹר לְהַמְמֻנֶּה תְּשׁוּבָה הַנַּ"ל שֶׁהֵשִׁיב לְהַבַּעַל תְּפִלָּה כַּנַּ"ל הַיְנוּ שֶׁשָּׁמַע מֵהַמֶּלֶךְ שֶׁמִּי שֶׁנִּשְׁקַע בְּתַאֲוָה זוֹ שֶׁל מָמוֹן, אִי אֶפְשָׁר לוֹ בְּשׁוּם אפֶן לָשׁוּב וְלָצֵאת מִשָּׁם כִּי אִם עַל יְדֵי הַדֶּרֶךְ שֶׁיֵּשׁ לְהַחֶרֶב הַנַּ"ל [שֶׁמִּשָּׁם מְקַבֵּל הַגִּבּוֹר כּחַ גְּבוּרָתוֹ] עַל יְדֵי זֶה יְכוֹלִים לְהוֹצִיאָם מִזֶּה וְהִרְחִיבוּ הַזְּמַן עוֹד יוֹתֵר הַיְנוּ שֶׁהַמְמֻנֶּה דִבֵּר עִם הַגִּבּוֹר לְהַרְחִיב הַזְּמַן עִם בְּנֵי הַמְּדִינָה הַנַּ"ל עוֹד יוֹתֵר וְנָתַן לָהֶם הַגִּבּוֹר עוֹד אַרְכָא וּזְמָן אַחַר כָּךְ מָסְרוּ סִימָנִים זֶה לָזֶה, הַמְמֻנֶּה וְהַגִּבּוֹר וְהָלַךְ הַמְמֻנֶּה מִן הַגִּבּוֹר וְחָזַר הַמְמֻנֶּה אֶל הַמְּדִינָה הַנַּ"ל [וְגַם הַמְמֻנֶּה הַזֶּה בְּוַדַּאי הוֹכִיחַ אוֹתָם עַל דַּרְכָּם הָרָעָה שֶׁנִּתְעוּ וְנָבוֹכוּ כָּל כָּךְ בְּתַאֲוַת מָמוֹן אַךְ לא הוֹעִיל לָהֶם כְּלָל כִּי כְּבָר נִשְׁקְעוּ בָּזֶה מְאד מְאד כַּנַּ"ל רַק מֵחֲמַת שֶׁכְּבָר הוֹכִיחוּ אוֹתָם הַרְבֵּה, הַבַּעַל תְּפִלָּה וְגַם הַמְמֻנֶּה בִּלְבְּלוּ אוֹתָם וְהָיוּ אוֹמְרִים: אַדְּרַבָּא, הוֹצִיאוּ נָא אוֹתָנוּ מִטָּעוּתֵנוּ אַף עַל פִּי שֶׁהֵם הָיוּ אוֹחֲזִים בְּדַעְתָּם בְּחָזְקָה וְלא הָיוּ רוֹצִים כְּלָל לָשׁוּב מִטָּעוּתָם הָרָעָה אַךְ הָיוּ אוֹמְרִים לְמוֹכִיחֵיהֶם הַנַּ"ל אַדְּרַבָּא, אִם הוּא כְּדַעְתְּכֶם, שֶׁאֲנַחְנוּ בְּטָעוּת וּבִמְבוּכָה גְדוֹלָה אִם כֵּן הוֹצִיאוּ נָא אוֹתָנוּ מִטָּעוּתֵנוּ]. The Warrior answered the Warden that which he had told the Prayer Leader, that he had heard from the King that whoever has fallen into the craving of money cannot be taken out of it by any means except by that way as mentioned. Again they extended time: that is, the Warden convinced the Warrior that he should give the country yet another date. The Warrior gave them another date. Then they made signals between themselves — the Warden and the Warrior — and the Warden went away from the Warrior and returned to that country. (Now, the Warden certainly kept rebuking them severely over their evil way in which they had become so abased in (craving) money, but he could not lead them out of it, since they were already very deep-rooted in it. But nonetheless since the Prayer Leader and the Warden had talked with them very much, they had already become a little confused and kept saying, "Aderaba (Just the reverse)! Take us out of it!" Even though they still held themselves fast in their foolish notion and did not want [to get] out of their nonsense at all, nevertheless they kept saying when they were rebuked, "Aderaba — if it is indeed so that we are mistaken, please (na) take us out of our error!")

וְנָתַן לָהֶם עֵצָה [הַיְנוּ הַמְמֻנֶּה נָתַן עֵצָה לִבְנֵי הַמְּדִינָה הַנַּ"ל] בַּאֲשֶׁר שֶׁהוּא יוֹדֵעַ הַכּחַ שֶׁל זֶה הַגִּבּוֹר, מֵהֵיכָן הוּא מְקַבֵּל כּחַ גְּבוּרָתוֹ וְסִפֵּר לָהֶם עִנְיַן הַחֶרֶב הַנַּ"ל שֶׁמִּשָּׁם מְקַבֵּל הַגִּבּוֹר כּחַ גְּבוּרָתוֹ בְּכֵן נֵלֵךְ אֲנִי וְאַתֶּם אֶל מְקוֹם הַחֶרֶב, וְעַל יְדֵי זֶה תּוּכְלוּ לְהִתְגַּבֵּר כְּנֶגְדּוֹ וְכַוָּנַת הַמְמֻנֶּה הָיָה, שֶׁכְּשֶׁיָּבוֹאוּ לְשָׁם יוּכְלוּ לָשׁוּב וְלָצֵאת עַל יְדֵי זֶה מִטָּעוּתָם כַּנַּ"ל [כִּי עַל יְדֵי אוֹתוֹ הַדֶּרֶךְ שֶׁיֵּשׁ לְהַחֶרֶב הַזּאת עַל יְדֵי זֶה יְכוֹלִים לְהוֹצִיא מִתַּאֲוַת מָמוֹן כַּנַּ"ל] וְקִבְּלוּ דְּבָרָיו [הַיְנוּ בְּנֵי הַמְּדִינָה קִבְּלוּ עֲצַת הַמְמֻנֶּה לֵילֵךְ עִמּוֹ אֶל הַחֶרֶב הַנַּ"ל] וְהָלַךְ הַמְּמֻנֶּה וּבְנֵי הַמְּדִינָה שָׁלְחוּ עִמּוֹ אֶת גְּדוֹלֵי הַמְּדִינָה, שֶׁהֵם אֶצְלָם אֱלָקוּת [וּבְוַדַּאי הָיוּ הוֹלְכִים עִם תַּכְשִׁיטֵי כֶּסֶף וְזָהָב שֶׁהָיוּ תְּלוּיִים עֲלֵיהֶם, כִּי זֶה הָיָה הָעִקָּר אֶצְלָם] וְהָלְכוּ יָחַד. The Warden replied to them, "I will give you a suggestion (against the Warrior). I know the Warrior's power and from where he gets his strength." And he told them the matter of the Sword, mentioned above, from where the Warrior gets his strength. "Therefore I will go with you to the place of the Sword, and by this you will be able to stand up against the Warrior (for you will also get strength from there)." And the Warden's intention was: when they arrive at the Sword's place they will already be out from their money craving (for by means of that way to the Sword, thereby a person gets out of the money craving, as mentioned). The country accepted his advice and sent their magnates who to them were gods and they went together with the Warden to the Sword. (And the gods, that is, their magnates who went with the Warden, certainly went dressed in gold and silver jewelry since this was the main thing for them). So they went together, the Warden and the country's magnates whom they called gods.

וְהוֹדִיעַ הַמְמֻנֶּה הַדָּבָר הַזֶּה לְהַגִּבּוֹר. בַּאֲשֶׁר שֶׁהוּא הוֹלֵךְ עִמָּם לְבַקֵּשׁ מְקוֹם הַחֶרֶב וְכַוָּנָתוֹ, אוּלַי יִזְכֶּה בְּדֶרֶךְ הִלּוּכוֹ לִמְצא אֶת הַמֶּלֶךְ וַאֲנָשָׁיו עָנָה וְאָמַר הַגִּבּוֹר: גַּם אֲנִי אֵלֵךְ עִמְּךָ וְשִׁנָּה הַגִּבּוֹר עַצְמוֹ כְּדֵי שֶׁלּא יָבִינוּ אֵלּוּ הָאֲנָשִׁים שֶׁהָלְכוּ עִם הַמְמֻנֶּה שֶׁזֶּהוּ הַגִּבּוֹר הַנַּ"ל עַל כֵּן שִׁנָּה עַצְמוֹ וְהָלַךְ גַּם כֵּן עִם הַמְמֻנֶּה וְנִתְיַשְּׁבוּ, שֶׁיּוֹדִיעוּ הַדָּבָר לְהַבַּעַל תְּפִלָּה וְהוֹדִיעוּ לוֹ וְאָמַר הַבַּעַל תְּפִלָּה, שֶׁגַּם הוּא יֵלֵךְ עִמָּם וְהָלַךְ אֲלֵיהֶם הַבַּעַל תְּפִלָּה וְצִוָּה הַבַּעַל תְּפִלָּה לָאֲנָשִׁים שֶׁלּוֹ שֶׁיִּתְפַּלְלוּ עַל זֶה שֶׁיַּצְלִיחַ הַשֵּׁם דַּרְכָּם שֶׁיִּזְכּוּ לִמְצא הַמֶּלֶךְ עִם אֲנָשָׁיו הַנַּ"ל כִּי תָּמִיד הָיָה הַבַּעַל תְּפִלָּה מִתְפַּלֵּל עַל זֶה וְהָיָה מְצַוֶּה לַאֲנָשָׁיו וְהָיָה מְתַקֵּן לָהֶם תְּפִלּוֹת שֶׁיִּתְפַּלְלוּ עַל זֶה וְעַתָּה הִזְהִיר אוֹתָם בְּיוֹתֵר כְּשֶׁהָלַךְ אֶל הַמְמֻנֶּה וְהַגִּבּוֹר לֵילֵךְ עִמָּם לְבַקֵּשׁ אֶת הַמֶּלֶךְ וַאֲנָשָׁיו כַּנַּ"ל שֶׁיִּתְפַּלְלוּ עַל זֶה תָּמִיד לִזְכּוֹת לִמְצא אוֹתָם וּבָא הַבַּעַל תְּפִלָּה אֶל הַמְמֻנֶּה וְהַגִּבּוֹר הַנַּ"ל וּבְוַדַּאי הָיָה בֵּינֵיהֶם שִׂמְחָה גְדוֹלָה, שְׂמָחוֹת וּבְכִיּוֹת כַּנַּ"ל וְהָלְכוּ שְׁלָשְׁתָּן יַחַד דְּהַיְנוּ הַמְמֻנֶּה וְהַגִּבּוֹר וְהַבַּעַל תְּפִלָּה וְהָאֱלָקוּת הַנַּ"ל דְּהַיְנוּ הָעֲשִׁירִים גְּדוֹלֵי הַמְּדִינָה הַנַּ"ל [שֶׁהֵם נִקְרָאִים שָׁם בִּמְדִינָתָם אֱלקִים כַּנַּ"ל]. [To the Place of the Sword, and the Conclusion]
The Warden made the thing known to the Warrior, inasmuch as he is going with them to seek the place of the Sword and his intention is maybe he will be privileged on the way to find the King and his people. The Warrior replied, "I too will go with you." The Warrior disguised himself (so that the people going with the Warden should not know that he himself is the Warrior) and also went with the Warden. They decided (the Warden and the Warrior) they would inform the Prayer Leader of this as well. They informed him, and The Prayer Leader replied he will also go with them. The Prayer Leader went to them and the Prayer Leader ordered his people before he went away that they should pray about this, that Hashem Yithbarakh should make their venture successful; that they should be privileged to find the King and his people. For the Prayer Leader had always kept praying about this, that the King and his people should be found, and always kept ordering his people that they should also pray about this, and he had composed prayers for them which they should pray for this; and now that he wanted to go the Warden and the Warrior so that they should go together to search for the King and his people, he urged them even more to pray for it constantly that they should be privileged to find them. The Prayer Leader came to the Warden and the Warrior and there was certainly great rejoicing among them — celebration and weeping, as before. They, all three, went together, that is, the Warden, the Warrior and the Prayer Leader, with the "gods," that is, the country's magnates (who were called "gods" in their country) going with them.

הָלְכוּ עִמָּהֶם וַיִּתְהַלְּכוּ בַּאֲשֶׁר יִתְהַלָּכוּ וּבָאוּ לִמְדִינָה אַחַת וְהָיוּ שָׁם שׁוֹמְרִים סְבִיב הַמְּדִינָה וְשָׁאֲלוּ אֶת הַשּׁוֹמְרִים עַל עִסְקֵי הַמְּדִינָה, וּמִי הַמֶּלֶךְ שֶׁלָּכֶם הֵשִׁיבוּ הַשּׁוֹמְרִים, שֶׁבְּעֵת שֶׁהָיָה הָרוּחַ סְעָרָה הַנַּ"ל, שֶׁאָז נִפְרְדוּ בְּנֵי הָעוֹלָם לְמִינֵיהֶם כַּנַּ"ל אָז בָּחֲרוּ לָהֶם בְּנֵי הַמְּדִינָה שֶׁלָּהֶם, שֶׁעִקָּר הוּא הַחָכְמָה וְקִבְּלוּ עֲלֵיהֶם חָכָם גָּדוֹל לְמֶלֶךְ וְזֶה מִקָּרוֹב מָצְאוּ חָכָם גָּדוֹל, מֻפְלָג בְּחָכְמָה מְאד מְאד וּמָחַל לוֹ הַמֶּלֶךְ אֶת הַמְּלוּכָה, וְקִבְּלוּ אוֹתוֹ לְמֶלֶךְ כִּי אֶצְלָם הָיָה הָעִקָּר הַחָכְמָה וּמֵאַחַר שֶׁמָּצְאוּ חָכָם מֻפְלָג כָּזֶה, עַל כֵּן קִבְּלוּ אוֹתוֹ לְמֶלֶךְ וְאָמְרוּ אֵלּוּ הַשְּׁלשָׁה הַנַּ"ל [הַיְנוּ הַמְמֻנֶּה וְהַגִּבּוֹר וְהַבַּעַל תְּפִלָּה] שֶׁנִּרְאִין הַדְּבָרִים, שֶׁזֶּהוּ הֶחָכָם שֶׁלָּנוּ [דְּהַיְנוּ הֶחָכָם שֶׁל הַמֶּלֶךְ הַנַּ"ל] וּבִקְּשׁוּ אִם אֶפְשָׁר לְהִתְרָאוֹת פָּנִים עִמּוֹ וְהֵשִׁיבוּ לָהֶם, שֶׁיּוֹדִיעוּ לוֹ וְיִשְׁאֲלוּ אוֹתוֹ וְהָלְכוּ וְשָׁאֲלוּ, וְנָתַן לָהֶם רְשׁוּת וּבָאוּ [אֵלּוּ הַשְּׁלשָׁה] אֶל הֶחָכָם, שֶׁהוּא הַמֶּלֶךְ שֶׁל אוֹתָהּ הַמְּדִינָה וְהִכִּירוּ זֶה אֶת זֶה כִּי הֶחָכָם הַזֶּה הָיָה הֶחָכָם שֶׁל הַמֶּלֶךְ הַנַּ"ל וּבְוַדַּאי הָיָה שָׁם שִׂמְחָה גְּדוֹלָה, שְׂמָחוֹת וּבְכִיּוֹת כַּנַּ"ל כִּי בָּכוּ אֵיךְ זוֹכִים לִמְצא אֶת הַמֶּלֶךְ עִם כָּל הַנַּ"ל. They went and went, and they came to a certain country, and there were guards there standing around the country. They asked the sentries, "What sort of country is this, and who is your king?" The guards replied: Inasmuch as when there was the Storm Wind, at which time the world became separated into numerous factions (that is, into many opinions, as each sect had a different opinion, as mentioned), then the people of the country chose for themselves that the main thing is wisdom, and they took up for themselves a great sage as a king. Not long ago they found quite an exceptionally great wise man, who is strangely an extraordinarily great sage. The king relinquished the kingship to him and they took him up as king, since for them the main thing was wisdom. The three of them said (that is, the Warden, the Warrior and the Prayer Leader) that it appears that this must be our Sage (that is, the King's Sage). They asked if it were possible to be seen by him, and they answered them, "It must be announced." They went and announced, and he ordered them to come in. They (that is, the three of them) entered in to the Sage, who had become king in the country. They recognized each other, for this sage was indeed the King's Sage mentioned earlier. There was certainly great celebration there — rejoicing and weeping, for they wept, "How to be privileged to find the King and the others as well?!"

וְשָׁאֲלוּ אֶת הֶחָכָם, אִם אֵינוֹ יוֹדֵעַ מִן הַיָּד שֶׁל הַמֶּלֶךְ וְהֵשִׁיב לָהֶם, שֶׁהַיָּד הוּא אֶצְלוֹ אַךְ מֵעֵת שֶׁנִּתְפַּזְּרוּ עַל יְדֵי הָרוּחַ סְעָרָה כַּנַּ"ל, שֶׁאָז נֶעְלַם מֵהֶם הַמֶּלֶךְ וְכוּ' כַּנַּ"ל מֵאָז הוּא אֵינוֹ רוֹצֶה לְהִסְתַּכֵּל כְּלָל בְּתוֹךְ הַיָּד כִּי הִיא שַׁיָּכָה רַק אֶל הַמֶּלֶךְ רַק שֶׁחָקַק תַּבְנִית הַיָּד עַל אֶבֶן, כְּדֵי שֶׁיִּשְׁתַּמֵּשׁ בָּזֶה קְצָת לְצרֶךְ עִנְיָנוֹ אֲבָל בְּהַיָּד אֵינוֹ מִסְתַּכֵּל כְּלָל. They asked the Sage if he knows anything about the King's Hand. He answered them that the Hand is with him, but since the time that they had become dispersed by the Storm Wind — from that time onward he does not want to gaze at the Hand at all, because the Hand belongs exclusively to the King. Albeit, he had carved out the Hand's form on a stone in order to use it a little for his thing (i.e. wisdom); but upon the Hand itself he doesn't look at all.

וְדִבְּרוּ עִם הֶחָכָם אֵיךְ נִתְגַּלְגֵּל וּבָא לְכָאן וְסִפֵּר לָהֶם, שֶׁמֵּעֵת שֶׁהָיָה הָרוּחַ סְעָרָה הַנַּ"ל, הָלַךְ בַּאֲשֶׁר הָלַךְ [וּבְדֶרֶךְ הִלּוּכוֹ עָבַר עַל כֻּלָּם, רַק עַל אֵלּוּ הַשְּׁלשָׁה הַיְנוּ הַבַּעַל תְּפִלָּה וְהַגִּבּוֹר וְהַמְמֻנֶּה לא עָבַר] עַד שֶׁמָּצְאוּ אוֹתוֹ בְּנֵי הַמְּדִינָה אֵלּוּ וְקִבְּלוּ אוֹתוֹ לְמֶלֶךְ כַּנַּ"ל וּלְעֵת עַתָּה הוּא צָרִיךְ לְהַנְהִיג אוֹתָם לְפִי דַּרְכָּם, כְּפִי דֶּרֶךְ חָכְמָתָם עַד אֲשֶׁר בִּרְבוֹת הַזְּמַן יָשִּׁיב אוֹתָם אֶל הָאֱמֶת. They discussed with the Sage how he had come here, and he told them that since the time the Storm Wind happened, he went where he would go (and as he went he passed by everyone [Heb. only: of the King's people]; only by the three of them, that is, by the place of the Prayer Leader, the Warrior, and the Warden he did not pass by), until this country found him and took him up as a king; and now in the meantime he must guide them according to their way, according to their sophistries, until later he will lead them out to the truth proper.

וְדִבְּרוּ עִם הֶחָכָם אוֹדוֹת בְּנֵי הַמְּדִינָה, הַנַּ"ל שֶׁנִּתְעוּ וְנָבוֹכוּ כָּל כָּךְ בִּשְׁטוּת וַעֲבוֹדָה זָרָה שֶׁל מָמוֹן, כַּנַּ"ל וְאָמְרוּ אִלְמָלֵא לא נִתְבַּדַּרְנוּ וְנִתְפַּזַּרְנוּ כִּי אִם בִּשְׁבִיל אוֹתָהּ הַמְּדִינָה לְהַחֲזִיר אוֹתָם לְמוּטָב הָיָה דַּי לָנוּ בָּזֶה כִּי נִתְטַּפְּשׁוּ וְנִתְעוּ כָּל כָּךְ כִּי בֶּאֱמֶת כָּל הַכִּתּוֹת הַנַּ"ל כֻּלָּם נִתְעוּ וְנָבוֹכוּ, וּצְרִיכִים לְתַקְּנָם לַהֲשִׁיבָם מִשְּׁטוּתָם, וּלְהַחֲזִירָם אֶל הַתַּכְלִית הָאֲמִתִּי כִּי אֲפִלּוּ הַכַּת שֶׁבָּחֲרוּ לָהֶם חָכְמָה לְתַכְלִית גַּם הֵם לא הִשִּׂיגוּ הַתַּכְלִית הָאֲמִתִּי וּצְרִיכִין תִּקּוּן וּתְשׁוּבָה כִּי בָּחֲרוּ בְּחָכְמוֹת חִיצוֹנִיּוֹת וְאֶפִּיקוֹרְסִית אַךְ מִכָּל הַטָּעוּתִים הַנִּזְכָּרִים לְעֵיל הוּא בְּנָקֵל יוֹתֵר לַהֲשִׁיבָם מִטָּעוּתָם וּלְהַחֲזִירָם אֶל הָאֱמֶת אֲבָל אֵלּוּ נִתְעוּ בַּעֲבוֹדָה זָרָה שֶׁל מָמוֹן וְנִשְׁקְעוּ בָּהּ כָּל כָּךְ כְּכָל הַנַּ"ל עַד שֶׁאִי אֶפְשָׁר לַהֲשִׁיבָם מִזֶּה כַּנַּ"ל [וְגַם הֶחָכָם הֵשִׁיב לָהֶם, שֶׁשָּׁמַע גַּם כֵּן מֵהַמֶּלֶךְ שֶׁמִּכָּל הַתַּאֲוֹות אֶפְשָׁר לְהוֹצִיא אֲבָל מִתַּאֲוָה זוֹ שֶׁל מָמוֹן אִי אֶפְשָׁר לְהוֹצִיא אֶת מִי שֶׁנָּפַל לְתוֹכָהּ כִּי אִם עַל יְדֵי הַדֶּרֶךְ שֶׁיֵּשׁ לְהַחֶרֶב הַנַּ"ל] וְנִתְרַצָּה הֶחָכָם גַּם כֵּן לֵילֵךְ עִמָּהֶם וְהָלְכוּ אַרְבַּעְתָּן יַחַד וְגַם אֵלּוּ הָאֱלקוּת הַשּׁוֹטִים הַנַּ"ל הָלְכוּ עִמָּהֶם גַּם כֵּן כַּנַּ"ל. They talked with the Sage regarding that country that had become so deluded about money, etc., and they said, "If we had been thrown around and dispersed for nothing more than on account of that country, in order that we should correct them and turn them to the truth, it would also be worth it, for they have become so deluded." Because in truth, all the aforementioned factions, each one having chosen its nonsense, this one wanting honor, and this one murder, etc. — they have all become deluded and need to be led out to the proper goal. For even the sect that had chosen for itself that the main thing is wisdom, they too have not reached the true purpose and also need to be led out from that, for they have clung to alien and heretical wisdoms. Still, one can more easily lead [people] out of all [the other] follies, except these ones are so deluded in the idolism of money and are so fallen into it that it is impossible to extract them from it. And the Sage also replied to them that he too had heard from the King that it is possible to extract someone who has fallen into any craving, but from the craving of money it is impossible to extract, other than by the way that there is to the Sword, as mentioned. The Sage said he too would go with them, and they all four went along, and the "gods" (that is, the wealthy ones of the country) went with them too.

וְהָלְכוּ וּבָאוּ לִמְדִינָה אַחַת וְשָׁאֲלוּ גַּם כֵּן אֶת הַשּׁוֹמְרִים עַל עִנְיַן הַמְּדִינָה, וּמִי הַמֶּלֶךְ שֶׁלָּהֶם הֵשִׁיבוּ, שֶׁמֵּעֵת שֶׁהָיָה הָרוּחַ סְעָרָה הַנַּ"ל אָז בָּחֲרוּ לָהֶם בְּנֵי מְדִינָה זוֹ, שֶׁהַתַּכְלִית הוּא הַדִּבּוּר וְקִבְּלוּ עֲלֵיהֶם דַבְּרָן, בַּעַל לָשׁוֹן, לְמֶלֶךְ אַחַר כָּךְ מָצְאוּ אִישׁ אֶחָד, שֶׁהָיָה בַּעַל לָשׁוֹן וּמְלִיצָה, וְדַבְּרָן מֻפְלָג מְאד מְאד וְקִבְּלוּ אוֹתוֹ לְמֶלֶךְ כִּי הַמֶּלֶךְ מָחַל לוֹ הַמְּלוּכָה, מֵאַחַר שֶׁהוּא בַּעַל לָשׁוֹן כָּזֶה וְהֵבִינוּ אֵלּוּ הַאַרְבָּעָה הַנַּ"ל, שֶׁבְּוַדַּאי זֶה הוּא הַמֵּלִיץ שֶׁלָּנוּ [דְּהַיְנוּ הַמֵּלִיץ שֶׁל הַמֶּלֶךְ הַנַּ"ל] וּבִקְּשׁוּ גַּם כֵּן אִם אֶפְשָׁר לְהִתְרָאוֹת עִם הַמֶּלֶךְ הַזֶּה וְאָמְרוּ, שֶׁיּוֹדִיעוּ לוֹ וִיקַבְּלוּ רְשׁוּת וְהָלְכוּ וְשָׁאֲלוּ, וְנָתַן לָהֶם רְשׁוּת וְנִכְנְסוּ אֵלּוּ הָאַרְבָּעָה אֵצֶל הַמֶּלֶךְ שֶׁל מְדִינָה זוֹ וְהוּא הָיָה הַמֵּלִיץ שֶׁל הַמֶּלֶךְ כַּנַּ"ל וְהִכִּירוּ זֶה אֶת זֶה וְהָיָה בֵּינֵיהֶם גַּם כֵּן שִׂמְחָה גְּדוֹלָה וּבְכִיּוֹת כַּנַּ"ל וְהָלַךְ הַמֵּלִיץ עִמָּהֶם גַּם כֵּן וְהָלְכוּ יוֹתֵר לְבַקֵּשׁ אוּלַי יִמְצְאוּ הַנִּשְׁאָרִים דְּהַיְנוּ הַמֶּלֶךְ וְכוּ' כִּי רָאוּ שֶׁה' מַצְלִיחַ דַּרְכָּם, שֶׁהֵם מוֹצְאִים בְּכָל פַּעַם אֶת חַבְרֵיהֶם וְתָלוּ כָּל זֶה בִּזְכוּת הַבַּעַל תְּפִלָּה הַכָּשֵׁר שֶׁלָּהֶם, שֶׁהוּא עוֹסֵק תָּמִיד לְהִתְפַּלֵּל עַל זֶה וְעַל יְדֵי תְּפִלּוֹתָיו זָכוּ לִמְצא אֶת חַבְרֵיהֶם הַנַּ"ל וְהָלְכוּ יוֹתֵר, אוּלַי יִזְכּוּ לִמְצא גַּם הַשְּׁאָר. They came to a certain country and they also asked the watchmen, "What sort of country is this and who is your king?" They answered them: Inasmuch as when the Storm Wind occurred, then the people of this country chose for themselves that the main purpose is speech. They took up an eloquent talker as a king. Later they found quite a superb, eloquent bard and orator; they accepted him as a king, because the king relinquished the kingdom to him because he is so eloquent. They realized, "This must surely be our King's Orator." They also asked if it were possible to be seen by the king. They answered them, "We must announce it." They announced it, and he ordered that they should come in. They entered to the king, and that was the King's Orator. They recognized each other, and there was also great rejoicing and weeping between them. The Orator also went with them as well and they went further in search; maybe they would find the rest of them, for they saw that Hashem Yithbarakh is helping them; that they successively find their friends. And they attributed all this to the merit of their kosher Prayer Leader who is always praying for this, and through his prayers they were privileged to always find their friends. They went onward; maybe they will find the rest in addition [noch].

וְהָלְכוּ וּבָאוּ לִמְדִינָה אַחַת וְשָׁאֲלוּ גַּם כֵּן עַל עִנְיַן הַמְּדִינָה, וּמִי הַמֶּלֶךְ שֶׁלָּהֶם הֵשִׁיבוּ לָהֶם, שֶׁהֵם מִן הַכַּת שֶׁבָּחֲרוּ לָהֶם אֶת הַשִּׂמְחָה וּמִשְׁתֶּה לְתַכְלִית וְקִבְּלוּ עֲלֵיהֶם אֵיזֶה שִׁכּוֹר אֶחָד, שֶׁהוּא בְּשִׂמְחָה תָּמִיד לִהְיוֹת מֶלֶךְ עֲלֵיהֶם וְאַחַר כָּךְ מָצְאוּ אִישׁ אֶחָד, שֶׁהָיָה יוֹשֵׁב בְּתוֹךְ יָם שֶׁל יַיִן, וְהוּטַב בְּעֵינֵיהֶם בְּיוֹתֵר כִּי זֶה הוּא בְּוַדַּאי שִׁכּוֹר מֻפְלָג מְאד מְאד וְקִבְּלוּ אוֹתוֹ לְמֶלֶךְ וּבִקְּשׁוּ גַּם כֵּן לְהִתְרָאוֹת פָּנִים עִמּוֹ וְהָלְכוּ וְקִבְּלוּ רְשׁוּת וְנִכְנְסוּ [אֵלּוּ הַחֲמִשָּׁה חֲבֵרִים הַנַּ"ל] אֵצֶל זֶה הַמֶּלֶךְ וְהוּא הָיָה הָאוֹהֵב נֶאֱמָן שֶׁל הַמֶּלֶךְ שֶׁהָיָה יוֹשֵׁב בְּתוֹךְ הַיָּם שֶׁל יַיִן, שֶׁנַּעֲשָׂה מִדִּבְרֵי הַתַּנְחוּמִין שֶׁל הַמֵּלִיץ כַּנַּ"ל [וּבְנֵי הַמְּדִינָה זוֹ סָבְרוּ שֶׁהוּא אִישׁ שִׁכּוֹר גָּדוֹל, מֵאַחַר שֶּׁיּוֹשֵׁב בְּיָם שֶׁל יַיִן וְקִבְּלוּ אוֹתוֹ לְמֶלֶךְ] וְהִכִּירוּ זֶה אֶת זֶה וְהָיָה בֵּינֵיהֶם גַּם כֵּן שִׂמְחָה גְּדוֹלָה וּבְכִיּוֹת כַּנַּ"ל וְהָלַךְ הָאוֹהֵב נֶאֱמָן עִמָּהֶם גַּם כֵּן. They went along and they came to a certain country, and they also asked, "What sort of country is this and who is your king?" They answered them that they are of the faction that had chosen for itself that the main goal is to go drunk and be happy. They had taken up for themselves some drunkard as a king because he is always happy, but later they found a man sitting in a sea of wine and he pleased them very much more, because this is certainly a very big drunkard, for he's seated in a sea of wine. They took him up as a king. They also asked to interview with him and they [the guards] went and announced it. They entered to the king, and this was the King's Faithful Friend who had been sitting in the sea of wine that had come about from the talk of the Orator who consoles them, as mentioned. (And the countrymen reasoned that he is a great drunk since he sits in a sea of wine, so they took him up as a king.) When they entered to him, they recognized each other, and between them was a great rejoicing and weeping, as before. And the Faithful Friend went with them as well.

וְהָלְכוּ יוֹתֵר וּבָאוּ לִמְדִינָה אַחַת וְשָׁאֲלוּ אֶת הַשּׁוֹמְרִים: מִי הַמֶּלֶךְ שֶׁלָּכֶם ? הֵשִׁיבוּ, שֶׁמֶּלֶךְ שֶׁלָּהֶם הוּא יְפַת תּאַר מֵחֲמַת שֶׁהִיא מְבִיאָה אֶל הַתַּכְלִית כִּי הַתַּכְלִית הוּא יִשּׁוּב הָעוֹלָם, כַּמְבאָר לְעֵיל וּבַתְּחִלָּה הָיְתָה אֶצְלָם אֵיזֶה יְפַת תּאַר לְמַלְכָּה אַחַר כָּךְ מָצְאוּ יְפַת תּאַר מֻפְלֶגֶת בְּיָפְיָהּ מְאד מְאד, וְקִבְּלוּ אוֹתָהּ לְמֶלֶךְ וְהֵבִינוּ [הַיְנוּ אֵלּוּ הַחֲבֵרִים הַנַּ"ל הֵבִינוּ] שֶׁהִיא בְּוַדַּאי הַבַּת מַלְכָּה הַנַּ"ל וּבִקְּשׁוּ גַּם כֵּן לְהִתְרָאוֹת עִמָּהּ וְהָלְכוּ וְקִבְּלוּ רְשׁוּת וְנִכְנְסוּ אֶל הַמַּלְכָּה, וְהִכִּירוּ כִּי הִיא הַבַּת מַלְכָּה וְגדֶל הַשִּׂמְחָה שֶׁהָיָה שָׁם, בְּוַדַּאי אֵין לְשַׁעֵר וְשָׁאֲלוּ אוֹתָהּ אֵיךְ בָּאת לְכָאן. They went onward and came to a certain country. They asked the watchmen, "Who is your king?" They answered that their king is a beautiful woman, insofar as she leads to the goal, because the goal is habitation of the world (that is, that the world should be inhabited with people, as mentioned). And initially they had a beautiful woman as a queen; then they found a beauty who is a very exceptional beauty and they accepted her as a queen. They realized: this must surely be the Queen's Daughter. They also asked to interview with her, and they went and announced, and they entered to the queen and recognized that this is the Queen's Daughter herself. And the rejoicing that was there is certainly unimaginable. They asked, "How have you come here?"

וְסִפְּרָה לָהֶם, שֶׁמֵּעֵת שֶׁבָּא הָרוּחַ סְעָרָה וְחָטַף אֶת הַתִּינוֹק הַיָּקָר [מִן הָעֲרִיסָה] כַּנַּ"ל אָז יָצְאָה בִּשְׁעַת הַבֶּהָלָה אַחַר הַתִּינוֹק וְלא מָצְאָה אוֹתוֹ וְדָחַק אוֹתָהּ הֶחָלָב, וּמִזֶּה נַעֲשָׂה יָם שֶׁל חָלָב וְאַחַר כָּךְ מָצְאוּ אוֹתָהּ בְּנֵי מְדִינָה זוֹ, וְקִבְּלוּ אוֹתָהּ לְמֶלֶךְ עֲלֵיהֶם וְהָיָה שָׁם שִׂמְחָה גְּדוֹלָה גַּם בָּכוּ מְאד עַל הַתִּינוֹק הַיָּקָר הַנִּזְכָּר לְעֵיל, שֶׁנֶּאֱבַד מֵהֶם וְעַל אָבִיהָ וְאִמָּהּ שֶׁאֵינָהּ יוֹדַעַת מֵהֶם וְהִנֵּה נִמְצָא, שֶׁבָּא בַּעֲלָהּ שֶׁל הַמַּלְכָּה הַזּאת, [הַיְנוּ הַבַּת מַלְכָּה שֶׁנַּעֲשֵׂית כָּאן מַלְכָּה] כִּי הַגִּבּוֹר הוּא בַּעֲלָהּ כַּנַּ"ל וְעַתָּה יֵשׁ לְהַמְּדִינָהּ מֶלֶךְ. She told them that after the Storm Wind happened and had snatched away the dear boy-Child out of the crib as mentioned, immediately in that frantic moment she ran after the Child but did not find him. The milk pressured her and from this the sea of milk came about. Then the country found her and accepted her as king over them. And there was a great celebration there. But they also wept severely over the dear boy-Child who's not there, and over her father and mother whom she [the Queen's Daughter] doesn't know about. But now already the country has a king too, because already here is the husband of the Queen's Daughter who has become queen here — for the Warrior himself is her man — so now the country has a king!

וּבִקְּשָׁה הַבַּת מַלְכָּה [שֶׁהִיא מַלְכָּה בִּמְדִינָה זוֹ] אֶת הַבַּעַל תְּפִלָּה שֶׁיֵּלֵךְ בִּמְדִינָתָהּ, וִיטַהֵר אוֹתָהּ מֵהַזֻּהֲמָא הַגְּדוֹלָה שֶׁלָּהּ כִּי מֵאַחַר שֶׁאֶצְלָם הָיָה עִקַּר הַתַּכְלִית עִנְיַן הַיְפַת תּאַר, כַּנַּ"ל בְּוַדַּאי הָיוּ מְזהָמִים מְאד מְאד בְּתַאֲוָה זוֹ עַל כֵּן בִּקְּשָׁה מֵהַבַּעַל תְּפִלָּה, שֶׁיֵּלֵךְ וִיטַהֵר אוֹתָם קְצָת לְעֵת עַתָּה שֶׁלּא יִתְגַּשְּׁמוּ לְעֵת עַתָּה, בְּזֻהֲמָא הַזּאת כָּל כָּךְ כִּי מִלְבַד הִתְגַּבְּרוּת הַתַּאֲוָה, הָיָה אֶצְלָם כְּמוֹ אֱמוּנָה, שֶׁזֶּהוּ הַתַּכְלִית [כִּי כָּל הַכִּתּוֹת הַנַּ"ל, שֶׁבָּחְרוּ לָהֶם כָּל אַחַת וְאַחַת אֵיזֶה מִדָּה רָעָה לְתַכְלִית כַּנַּ"ל הָיָה אֵצֶל כָּל אַחַת וְאַחַת כְּמוֹ אֱמוּנָה גְּמוּרָה אוֹתָהּ הַמִּדָּה רָעָה] וְעַל כֵּן בְּוַדַּאי הָיוּ מְשֻׁקָּעִים מְאד בָּזֶה עַל כֵּן בִּקְּשָׁה מִמֶּנּוּ, שֶׁיֵּלֵךְ וִיטַהֵר אוֹתָם קְצָת לְעֵת עַתָּה. The Queen's Daughter asked the Prayer Leader for the time being to go in her country and meanwhile cleanse of their repulsive vice, because since for them the main purpose was a beautiful woman, they were certainly very defiled and deep in this lust, therefore she asked the Prayer Leader to meanwhile go cleanse them of it a little in the meantime (that is, he should tell them mussar/exhortation, so that they should not be so deep in this craving of promiscuity), so that they should not be so crude in this vice, because beyond it being a craving, it was additionally for them just like a creed that this is the goal (because all the factions that had each chosen its bad thing as the purpose, as mentioned — for each of them the thing was just as a creed that this is the purpose), therefore she asked the Prayer Leader to go and cleanse them a little in the meantime.

אַחַר כָּךְ הָלְכוּ כֻּלָּם לְבַקֵּשׁ הַשְּׁאָר, דְּהַיְנוּ הַמֶּלֶךְ וְכוּ' וְהָלְכוּ וּבָאוּ לִמְדִינָה אַחַת, וְשָׁאֲלוּ גַּם כֵּן: מִי הַמֶּלֶךְ שֶׁלָּכֶם ? הֵשִׁיבוּ, שֶׁהַמֶּלֶךְ שֶׁלָּהֶם הוּא בֶּן שָׁנָה כִּי הֵם מִן הַכַּת שֶׁבָּחֲרוּ לָהֶם שֶׁמִּי שֶׁיֵּשׁ לוֹ שֶׁפַע מְזוֹנוֹת, וְאֵינוֹ נִזּוֹן מִמָּזוֹן שֶׁל שְׁאָר בְּנֵי אָדָם הוּא רָאוּי לִהְיוֹת מֶלֶךְ וְקִבְּלוּ לְפִי שָׁעָה עָשִׁיר אֶחָד לְמֶלֶךְ אַחַר כָּךְ מָצְאוּ אָדָם שֶׁהָיָה יוֹשֵׁב בְּיָם שֶׁל חָלָב וְהוּטַב בְּעֵינֵיהֶם מְאד כִּי זֶה הָאָדָם הוּא נִזּוֹן כָּל יָמָיו מֵחָלָב, וְאֵינוֹ נִזּוֹן מִמְּזוֹנוֹת שֶׁל שְׁאָר הָעוֹלָם עַל כֵּן קִבְּלוּ אוֹתוֹ לְמֶלֶךְ וְעַל כֵּן נִקְרָא בֶּן שָׁנָה מֵחֲמַת שֶׁנִּזּוֹן מֵחָלָב כְּמוֹ בֶּן שָׁנָה וְהֵבִינוּ, שֶׁזֶּה הוּא הַתִּינוֹק הַנַּ"ל וּבִקְּשׁוּ לְהִתְרָאוֹת פָּנִים עִמּוֹ וְהָלְכוּ וְשָׁאֲלוּ, וְקִבְּלוּ רְשׁוּת וְנִכְנְסוּ אֶצְלוֹ, וְהִכִּירוּ זֶה אֶת זֶה כִּי גַּם הוּא [הַיְנוּ הַתִּינוֹק שֶׁנַּעֲשָׂה מֶלֶךְ] הִכִּיר אוֹתָם אַף עַל פִּי שֶׁהָיָה תִּינוֹק קָטָן כְּשֶׁנֶעֱלָם מֵאִתָּם אַף עַל פִּי כֵן, מֵאַחַר שֶׁהָיָה חָכָם גָּמוּר מֵעֵת הִוָּלְדוֹ, כִּי נוֹלַד עִם חָכְמָה גְּמוּרָה כַּנַּ"ל עַל כֵּן הִכִּיר אוֹתָם וְהֵם הִכִּירוּ אוֹתוֹ בְּוַדַּאי וּבְוַדַּאי הָיָה שָׁם שִׂמְחָה נוֹרָאָה מְאד וְגַם בָּכוּ עֲדַיִן עַל שֶׁאֵינָם יוֹדְעִים מֵהַמֶּלֶךְ וְהַמַּלְכָּה וְשָׁאֲלוּ אוֹתוֹ: אֵיךְ בָּאתָ לְכָאן ?. Then they all went searching for the rest. They went along and they came to a certain country, and they also inquired, "Who is your king?" They answered them that their king is a one year old, for they are from the faction that had chosen for themselves that whoever has an abundance of food and is not nourished from what other people eat — he deserves to be a king. They temporarily accepted a wealthy man as king. Then they found a man who was sitting in a sea of milk, and they were very pleased by him, because this man was nourished his whole life from milk and was not nourished from what other people eat, therefore they took him up as a king. And for that reason he is called a "ben shanah/ one-year-old," since he lives on milk like a one year old. They realized that this is surely their Child. They requested to interview with him; and they went and announced. They entered to him and they recognized each other, for he also recognized them, even though he was only a little child when he was snatched away — nevertheless because he was a mature sage since his birth, since he was born with a complete wisdom, as mentioned, therefore he recognized them; and they of course recognized him. There was certainly a very great celebration there, albeit they still wept that they did not know of the King and the Queen. And they asked him, "How did you get here?"

וְסִפֵּר לָהֶם, שֶׁבְּעֵת שֶׁחָטַף אוֹתוֹ הָרוּחַ סְעָרָה נְשָׂאוֹ לְמָקוֹם שֶׁנְּשָׂאוֹ וְהָיָה שָׁם בְּאוֹתוֹ הַמָּקוֹם וְהָיָה מְחַיֶּה עַצְמוֹ בַּמֶּה שֶׁאֶפְשָׁר בַּמֶּה שֶׁמָּצָא שָׁם עַד שֶׁבָּא אֶל יָם שֶׁל חָלָב וְהֵבִין שֶׁזֶּה הַיָּם נַעֲשָׂה בְּוַדַּאי מֵחָלָב שֶׁל אִמּוֹ כִּי בְּוַדַּאי דָּחַק אוֹתָהּ הֶחָלָב, וּמִזֶּה נַעֲשָׂה זֶה הַיָּם וְיָשַׁב שָׁם בְּאוֹתוֹ הַיָּם שֶׁל חָלָב וְהָיָה נִזּוֹן מִן הֶחָלָב עַד שֶׁבָּאוּ בְּנֵי הַמְּדִינָה זוֹ וְקִבְּלוּ אוֹתוֹ לְמֶלֶךְ. He told them that when the Storm Wind had snatched him away, it carried him away where it carried him and he was there in that place and sustained himself with what he found there, until he came to the sea of milk. He understood that this sea was certainly made from his mother's milk, for the milk certainly pressured her, and that is how the sea came about. He settled there on the sea of milk and was nourished by the milk until these countrymen came and took him up as a king.

אַחַר כָּךְ הָלְכוּ יוֹתֵר, וּבָאוּ לִמְדִינָה אַחַת וְשָׁאֲלוּ: מִי הַמֶּלֶךְ שֶׁלָּכֶם ? הֵשִׁיבוּ, שֶׁהֵם בָּחֲרוּ לָהֶם, שֶׁרְצִיחָה הוּא הַתַּכְלִית וְקִבְּלוּ עֲלֵיהֶם לְמֶלֶךְ רוֹצֵח אֶחָד אַחַר כָּךְ מָצְאוּ אִשָּׁה אַחַת, שֶׁהָיְתָה יוֹשֶׁבֶת בְּתוֹךְ יָם שֶׁל דָּם וְקִבְּלוּ אוֹתָהּ לְמֶלֶךְ מֵחֲמַת שֶׁרָאוּ שֶׁהִיא בְּוַדַּאי רוֹצֵחַ גָּדוֹל מְאד מְאד מֵאַחַר שֶׁיּוֹשֶׁבֶת בְּתוֹךְ יָם שֶׁל דָּם וּבִקְּשׁוּ גַּם כֵּן לְהִתְרָאוֹת פָּנִים עִמָּהּ וְהָלְכוּ וְקִבְּלוּ רְשׁוּת, וְנִכְנְסוּ אֵלֶיהָ וְהִיא הָיְתָה הַמַּלְכָּה הַנַּ"ל, שֶׁהָיְתָה בּוֹכָה תָּמִיד וּמֵהַדְּמָעוֹת שֶׁלָּהּ נַעֲשָׂה הַיָּם שֶׁל דָם כַּנַּ"ל וְהִכִּירוּ זֶה אֶת זֶה וְהָיָה שִׂמְחָה גְּדוֹלָה מְאד בְּוַדַּאי וַעֲדַיִן הָיוּ בּוֹכִים, עַל שֶׁאֵינָם יוֹדְעִים מִן הַמֶּלֶךְ עֲדַיִן. Then they went onward and came to a country. And they asked, "Who is your king?" And they replied that they had chosen for themselves that murder is the goal. They accepted a certain murderer as king, then they found a woman sitting in a sea of blood, so they took her up as a king, because they saw that she is surely a very great murderer since she is seated in an ocean of blood. They also asked to interview with her, and they went and announced. They entered to her, and this was the aforementioned Queen who keeps crying constantly and her tears come to be the sea of blood as mentioned. They recognized each other, and there was certainly a very great celebration there, albeit they still wept that they still did not know about the King.

וְהָלְכוּ יוֹתֵר, וּבָאוּ לִמְדִינָה אַחַת, וְשָׁאֲלוּ: מִי הַמֶּלֶךְ שֶׁלָּכֶם ? הֵשִׁיבוּ, שֶׁהֵם בָּחֲרוּ לָהֶם לְמֶלֶךְ אִישׁ מְכֻבָּד אֶחָד כִּי אֶצְלָם עִקַּר הַתַּכְלִית הוּא כָּבוֹד אַחַר כָּךְ מָצְאוּ שֶׁהָיָה יוֹשֵׁב בַּשָּׂדֶה זָקֵן אֶחָד וְכֶתֶר עַל ראשׁוֹ וְהוּטַב בְּעֵינֵיהֶם כִּי הוּא מְכֻבָּד גָּדוֹל מֵאַחַר שֶׁהוּא יוֹשֵׁב בַּשָּׂדֶה מֻכְתָּר בְּכֶתֶר וְקִבְּלוּ אוֹתוֹ לְמֶלֶךְ וְהֵבִינוּ כִּי בְּוַדַּאי זֶה הוּא הַמֶּלֶךְ, [הַיְנוּ הַמֶּלֶךְ שֶׁלָּהֶם הַנַּ"ל] וּבִקְּשׁוּ גַּם כֵּן אִם אֶפְשָׁר לְהִתְרָאוֹת עִמּוֹ וְהָלְכוּ, וְקִבְּלוּ רְשׁוּת וְנִכְנְסוּ אֶצְלוֹ וְהִכִּירוּ, כִּי הוּא הוּא הַמֶּלֶךְ בְּעַצְמוֹ וְגדֶל הַשִּׂמְחָה שֶׁהָיָה שָׁם בְּוַדַּאי, אִי אֶפְשָׁר לְשַׁעֵר בַּמּחַ וְאֵלּוּ הָאֱלקוּת הַשּׁוֹטִים הַנַּ"ל, [הַיְנוּ הָעֲשִׁירִים, גְּדוֹלֵי הַמְּדִינָה שֶׁל עֲשִׁירוּת, שֶׁהָיוּ בִּמְדִינָתָם אֱלקוּת], הָלְכוּ עִמָּהֶם וְלא יָדְעוּ כְּלָל מֵחַיּוּתָם מַהוּ הַשְּׂמָחוֹת הַלָּלוּ. They went onward and came to a certain country. They asked, "Who is your king?" They replied that they had chosen for themselves as a king a certain honorable person (that is, a person who has honor, as mentioned), because for them the main purpose is honor. Then they found sitting in a field an old man wearing a crown on his head. They were extremely pleased by him, for he is a dignitary, for he sits in a field adorned with a crown, and they accepted him as king. They realized that this is certainly their King himself, and they also asked if it were possible to be seen by him. They went and announced, and they entered to him and recognized that he is the King himself. And the rejoicing that was there is certainly inconceivable in the brain. And the foolish "gods" (that is, the very wealthy ones from the land of riches who went with them) are traveling with them, and they do not know whatsoever for their lives what is happening here, why there is such happiness here.

וְהִנֵּה עַתָּה חָזְרוּ וְנִתְקַבְּצוּ כָּל הַקִּבּוּץ הַקָּדוֹשׁ יַחַד וְשָׁלְחוּ אֶת הַבַּעַל תְּפִלָּה אֶל הַמְּדִינוֹת הַנַּ"ל [הַיְנוּ הַמְּדִינוֹת שֶׁל הַכִּתּוֹת הַנַּ"ל, שֶׁבָּחֲרוּ לָהֶם מִדּוֹת רָעוֹת הַנַּ"ל לְתַכְלִית] לְתַקֵּן אוֹתָם וּלְטַהֵר אוֹתָם לַהֲשִׁיבָם מִשְּׁטוּתָם כָּל מְדִינָה וּמְדִינָה מִשְּׁטוּת וְטָעוּת שֶׁלָּהּ כִּי כֻּלָּם תָּעוּ וְנָבוֹכוּ כַּנַּ"ל וְעַתָּה הָיָה בְּוַדַּאי כּחַ בְּיַד הַבַּעַל תְּפִלָּה לֵילֵךְ אֲלֵיהֶם וְלַהֲשִׁיבָם כִּי קִבֵּל כּחַ וּרְשׁוּת מִן הַמְּלָכִים שֶׁל כָּל הַמְּדִינוֹת הַנַּ"ל כִּי כָּאן הָיוּ כָּל הַמְּלָכִים שֶׁלָּהֶם, כַּנַּ"ל [כִּי הַקִּבּוּץ הַקָּדוֹשׁ הַזֶּה שֶׁל הַמֶּלֶךְ שֶׁחָזְרוּ עַתָּה וְנִתְקַבְּצוּ כֻּלָּם הָיוּ מְלָכִים עַל כָּל הַמְּדִינוֹת שֶׁל הַכִּתּוֹת הַנַּ"ל כַּנַּ"ל] וְהָלַךְ הַבַּעַל תְּפִלָּה בְּכחָם לְטַהֲרָם וּלְהַחֲזִירָם בִּתְשׁוּבָה וְדִבֵּר הַגִּבּוֹר עִם הַמֶּלֶךְ אוֹדוֹת בְּנֵי הַמְּדִינָה, שֶׁנָּפְלוּ אֶל הַעֲבוֹדָה זָרָה שֶׁל מָמוֹן כַּנַּ"ל וְאָמַר הַגִּבּוֹר לְהַמֶּלֶךְ. אֵיךְ שֶׁשָּׁמַעְתִּי מִפִּיכֶם, שֶׁעַל יְדֵי הַדֶּרֶךְ שֶׁיֵּשׁ לִי אֶל הַחֶרֶב הַנַּ"ל עַל יְדֵי זֶה יְכוֹלִים לְהוֹצִיא אֶת מִי שֶׁנִּשְׁקַע בַּעֲבוֹדָה זָרָה שֶׁל תַּאֲוַת מָמוֹן. And now the entire holy group was restored and gathered together united: that is, the King and the holy people. They sent the Prayer Leader to all the countries (that is, the countries of all the factions that had each chosen for itself a bad thing as a goal, as mentioned) to correct them and cleanse them; to lead them out of their error, each country out of its vice and its nonsense, for they had all become deluded, as mentioned, and now the Prayer Leader definitely had the power to go to them and turn them around to the right way, for he had received power and permission from the kings of all the lands, since here were all their kings, as mentioned (because the King and his people who had come together — they all were the kings of all the lands of the factions mentioned above). The Prayer Leader went, with their authority, to cleanse them and bring them back in teshuvah (repentance), while the Warrior spoke with the King regarding the country that is so fallen in the idolism of money. The Warrior said to the King, "I heard from you that through the way that I have to the Sword — through it, it is possible to extract someone who has fallen in the idolism of money."

הֵשִׁיב לוֹ הַמֶּלֶךְ: כֵּן הַדָּבָר וְהוֹדִיעַ הַמֶּלֶךְ לְהַגִּבּוֹר הֱיוֹת שֶׁבַּדֶּרֶךְ, שֶׁהוּא עוֹלֶה אֶל הַחֶרֶב הַנַּ"ל יֵשׁ דֶּרֶךְ מִן הַצַּד וּבָאִים בְּאוֹתוֹ הַדֶּרֶךְ אֶל הַר שֶׁל אֵשׁ וְעַל הָהָר רָבוּץ אַרְיֵה וְהָאַרְיֵה, כְּשֶׁהוּא צָרִיךְ לֶאֱכל הוּא הוֹלֵךְ וְנוֹפֵל עַל הָעֲדָרִים וְלוֹקֵחַ לוֹ צאן וּבְהֵמוֹת וְאוֹכְלָם וְהָרוֹעִים יוֹדְעִים מִזֶּה, וְשׁוֹמְרִים מְאד אֶת הַצּאן מִפָּנָיו אֲבָל הָאַרְיֵה אֵינוֹ מַשְׁגִּיחַ כְּלָל עַל זֶה רַק כְּשֶׁהוּא רוֹצֶה לֶאֱכל, הוּא נוֹפֵל עַל הָעֲדָרִים וְהָרוֹעִים הֵם מַכִּים וּמַרְעִישִׁים עָלָיו אֲבָל הָאַרְיֵה אֵינוֹ שׁוֹמֵעַ זאת כְּלָל רַק הוּא לוֹקֵחַ לְעַצְמוֹ צאן וּבְהֵמוֹת וְהוֹמֶה וְאוֹכְלָם וְאוֹתוֹ הָהָר שֶׁל אֵשׁ הַנַּ"ל אֵינוֹ נִרְאֶה כְּלָל. The King answered him, "Yes, it is so." The King told the Warrior (the thing, just how through that way one can take them out of the craving of money): Inasmuch as on the way where he goes to the Sword there is a way on the side; by this way one comes to a Fiery Mountain, and on this Mountain crouches a Lion. And the Lion, when he needs to eat, goes and falls on the flocks and takes for himself sheep and cattle and eats them up. And the shepherds know of this and guard the sheep intensely from him, yet the Lion does not look at this whatsoever — just whenever he wants to eat he falls on the flocks, and the shepherds bang and strike and storm at him, however the Lion does not hear this at all; he just takes sheep and cattle for himself and roars and eats them. And the Mountain of Fire is entirely invisible (in other words, there, there is a Mountain of Fire, only, one doesn't see it).

וְעוֹד מִן הַצַּד יֵשׁ עוֹד דֶּרֶךְ אַחֵר וּבָאִים בְּאוֹתוֹ הַדֶּרֶךְ אֶל מָקוֹם, הַנִּקְרָא בֵּית הַבִּשּׁוּל [מטבח] וְשָׁם, בְּאוֹתוֹ הַבֵּית הַבִּשּׁוּל, יֵשׁ כָּל מִינֵי מַאֲכָלִים וּבְאוֹתוֹ הַבֵּית הַבִּשּׁוּל אֵין שׁוּם אֵשׁ כְּלָל רַק הַמַּאֲכָלִים מִתְבַּשְּׁלִים עַל יְדֵי הָהָר שֶׁל אֵשׁ הַנַּ"ל וְהָהָר שֶׁל אֵשׁ הוּא רָחוֹק מִשָּׁם הַרְבֵּה רַק שֶׁהוֹלְכִים שְׁבִילִים וְצִנּוֹרוֹת מִן הָהָר שֶׁל אֵשׁ אֶל הַבֵּית הַבִּשּׁוּל הַנַּ"ל וְעַל יְדֵי זֶה מִתְבַּשְּׁלִים שָׁם כָּל הַמַּאֲכָלִים הַנַּ"ל וְגַם הַבֵּית הַבִּשּׁוּל הַזּאת אֵינָהּ נִרְאֶה כְּלָל רַק שֶׁיֵּשׁ סִימָן, שֶׁעוֹמְדִים שָׁם צִפֳּרִים עַל אוֹתָהּ הַבֵּית הַבִּשּׁוּל וְעַל יְדֵי זֶה יוֹדְעִים, שֶׁשָּׁם הוּא הַבֵּית הַבִּשּׁוּל וְאֵלּוּ הַצִּפֳּרִים הֵם מְרַחֲפִים בְּכַנְפֵיהֶם וְעַל יְדֵי זֶה הֵם מַבְעִירִים הָאֵשׁ וּמְכַבִּים הָאֵשׁ הַיְנוּ, עַל יְדֵי הָרְחִיפָה שֶׁל הַצִּפֳּרִים הֵם מַבְעִירִים וּמַלְהִיבִים הָאֵשׁ וְגַם עַל יְדֵי זֶה בְּעַצְמוֹ הֵם מְכַבִּים הָאֵשׁ שֶׁלּא יִתְלַהֵב יוֹתֵר מִדַּי וְהֵם מַלְהִיבִים הָאֵשׁ כְּפִי הַמַּאֲכָלִים שֶׁלְּצרֶךְ מַאֲכָל פְּלוֹנִי צְרִיכִים לְהַלְהִיב הָאֵשׁ כָּךְ וּלְצרֶךְ מַאֲכָל אַחֵר צְרִיכִים לְהַלְהִיב הָאֵשׁ כָּךְ הַכּל כְּפִי הַמַּאֲכָל, כֵּן הֵם מַלְהִיבִים אֶת הָאֵשׁ [כָּל זֶה הוּא דִּבְרֵי הַמֶּלֶךְ אֶל הַגִּבּוֹר]. And moreover, from the side there is yet another way; with this way one comes to a place called "Kech" (Kitchen). And there in that Kitchen there are all sorts of food, and in the Kitchen there is no fire whatsoever; rather, the foods are cooked by way of the Fiery Mountain mentioned above. And the Fiery Mountain is very far from there, but channels and pipes go from the Fiery Mountain to the Kitchen, and thereby all the foods are cooked. And the Kitchen too is not seen at all, but there is a sign: standing there are Birds upon the Kitchen, and by them one knows that the Kitchen is there. And the Birds hover with their wings, and thereby they kindle the fire and put out the fire, that is, by the Birds' flapping they blow on and inflame the fire, and also by their very flapping they put out the fire so that the fire should not flame too strongly, more than necessary. And they blow on the fire according to what is necessary for the foods, that is, for one food is needed such a fire, and for another food is needed a different fire — all according to the food, so do the Birds blow on the fire. (All this the King tells the Warrior.)

בְּכֵן, תּוֹלִיךְ אוֹתָם [הַיְנוּ אֶת אֵלּוּ הָאֲנָשִׁים הַנַּ"ל שֶׁנָּפְלוּ בָּעֲבוֹדָה זָרָה שֶׁל מָמוֹן, שֶׁהֵם הָאֱלקוּת שֶׁל הַמְּדִינָה שֶׁל עֲשִׁירוּת הַנַּ"ל, שֶׁהָלְכוּ עִמָּהֶם כַּנַּ"ל] תְּחִלָּה נֶגֶד הָרוּחַ, כְּדֵי שֶׁיַּגִּיעַ אֲלֵיהֶם רֵיחַ הַמַּאֲכָלִים הַנַּ"ל אַחַר כָּךְ, כְּשֶׁתִּתֵּן לָהֶם מִן הַמַּאֲכָלִים הַנַּ"ל בְּוַדַאי יַשְׁלִיכוּ תַּאֲוָה זוֹ שֶׁל מָמוֹן. "Therefore lead them (that is, these people from the Land of Riches who are "gods" there) first against the wind, so that the smell of the foods should get to them. Then when you give them from the foods they will definitely just cast away the craving of money."

וְכֵן עָשָׂה הַגִּבּוֹר וְלָקַח אֶת הָאֲנָשִׁים הַנַּ"ל, דְּהַיְנוּ גְּדוֹלֵי הַמְּדִינָה שֶׁל עֲשִׁירוּת, שֶׁהֵם אֱלקוּת בִּמְדִינָתָם, כַּנַּ"ל כִּי אֵלּוּ הָאֱלקוּת הָיוּ בְּכָאן, כִּי בָּאוּ עִם הַמְמֻנֶּה עַל הָאוֹצָרוֹת לְכָאן, כְּכָל הַמְבאָר לְמַעְלָה וּכְשֶׁיָּצְאוּ מִמְּדִינָתָם עִם הַמְמֻנֶּה כַּנַּ"ל נָתְנוּ לָהֶם בְּנֵי הַמְּדִינָה כּחַ וְהַרְשָׁאָה שֶׁכָּל מַה שֶּׁיַּעֲשׂוּ אֵלּוּ הַשְּׁלוּחִים, יִהְיֶה עָשׂוּי וְכָל בְּנֵי הַמְּדִינָה מֻכְרָחִים לְהִתְרָצוֹת לְכָל מַה שֶּׁיַּעֲשׂוּ אֵלּוּ הַשְּׁלוּחִים, [שֶׁהֵם גְּדוֹלֵי הַמְּדִינָה אֱלקוּת שֶׁלָּהֶם] וְלא יוּכְלוּ לְשַׁנּוֹת וְלָקַח הַגִּבּוֹר אֶת אֵלּוּ הָאֲנָשִׁים, שֶׁהֵם נִקְרָאִים אֱלקוּת בִּמְדִינָתָם מֵחֲמַת עָשְׁרָם כַּנַּ"ל וְהוֹלִיךְ אוֹתָם בַּדֶּרֶךְ הַנַּ"ל וְהֵבִיא אוֹתָם עַד הַבֵּית הַבִּשּׁוּל שֶׁל הַמַּאֲכָלִים הַנַּ"ל וּבִתְחִלָּה הוֹלִיךְ אוֹתָם כְּנֶגֶד הָרוּחַ וְהִגִּיעַ לָהֶם הָרֵיחַ שֶׁל הַמַּאֲכָלִים וְהִתְחִילוּ לְבַקְּשׁוֹ מְאד, שֶׁיִתֵּן לָהֶם מֵהַמַּאֲכָלִים הַטּוֹבִים הַלָּלוּ אַחַר כָּךְ הוֹלִיךְ אוֹתָם מִכֶּנֶגֶד הָרוּחַ וְהִתְחִילוּ לִצְעק שֶׁיֵּשׁ סִרְחָה גְּדוֹלָה חָזַר וְהֵבִיא אוֹתָם כְּנֶגֶד הָרוּחַ, וְשׁוּב הִגִּיעַ לָהֶם הָרֵיחַ הַטּוֹב שֶׁל הַמַּאֲכָלִים וְחָזְרוּ וּבִקְּשׁוּ אוֹתוֹ, שֶׁיִּתֵּן לָהֶם מִן הַמַּאֲכָלִים חָזַר וְהוֹלִיךְ אוֹתָם מִכְּנֶגֶד הָרוּחַ וְחָזְרוּ וְצָעֲקוּ, שֶׁיֵּשׁ סִרְחָה גְּדוֹלָה מְאד. The Warrior did so, and took these people, that is, the magnates from the Land of Riches who are gods in their country, who came here with the Warden, as mentioned. Now, when they left their country with the Treasurer, the countrymen gave them power that whatever they do shall be done and the whole country must abide by whatever they do. The Warrior took the people and led them on the way (which the King told him, as mentioned) and he brought them up until the Kitchen where the foods are. And first he led them against the wind and the smell of the foods went to them and they began begging him intensely to give them from these good foods. Then he led them [away] from the wind and they began to scream, "There is a tremendous stench!" He again brought them against the wind and again the good smell of the foods reached them and again they begged intensely that he should give them from the foods, then he again led them [away] from the wind and they again began to scream, "It stinks unbelievably (lit. very wildly)!"

עָנָה וְאָמַר לָהֶם הַגִּבּוֹר לְהָאֲנָשִׁים הַנַּ"ל הֲלא אַתֶּם רוֹאִים, שֶׁאֵין כָּאן שׁוּם דָּבָר שֶׁיַּסְרִיחַ בְּהֶכְרֵחַ צְרִיכִים לוֹמַר בְּוַדַּאי שֶׁאַתֶּם בְּעַצְמְכֶם מַסְרִיחִים כִּי בְּכָאן אֵין שׁוּם דָּבָר שֶׁיַּסְרִיחַ אַחַר כָּךְ נָתַן לָהֶם מִן הַמַּאֲכָלִים הַנַּ"ל וְתֵכֶף כְּשֶׁאָכְלוּ מֵאֵלּוּ הַמַּאֲכָלִים הִתְחִילוּ תֵּכֶף לְהַשְׁלִיךְ וְלִזְרק מֵהֶם אֶת כַּסְפָּם וּזְהָבָם וְכָל אֶחָד חָפַר לְעַצְמוֹ חֲפִירָה וְקֶבֶר, וְקָבַר אֶת עַצְמוֹ בְּתוֹךְ הַחֲפִירָה מֵחֲמַת גּדֶל הַבּוּשָׁה שֶׁנִּתְבַּיְּשׁוּ עַל יְדֵי שֶׁהִרְגִּישׁוּ גּדֶל הַסִּרְחוֹן שֶׁל הַמָּמוֹן [שֶׁהוּא מַסְרִיחַ כְּמוֹ צוֹאָה מַמָּשׁ] מֵחֲמַת שֶׁטָּעֲמוּ מִן הַמַּאֲכָלִים הַנַּ"ל וְקָרְעוּ אֶת פְּנֵיהֶם, וְקָבְרוּ אֶת עַצְמָן וְלא הָיוּ יְכוֹלִים לְהָרִים פְּנֵיהֶם כְּלָל וְנִתְבַּיֵּשׁ אֶחָד מֵחֲבֵרוֹ כִּי שָׁם בְּאוֹתוֹ הַמָּקוֹם, הַמָּמוֹן הוּא הַבּוּשָׁה הַגְּדוֹלָה מִכָּל הַבּוּשׁוֹת וּמִי שֶׁרוֹצֶה לְדַבֵּר דִּבְרֵי בִּזּוּי לַחֲבֵרוֹ, הוּא אוֹמֵר לוֹ שֶׁיֵּשׁ לוֹ מָמוֹן כִּי מָמוֹן הוּא בּוּשָׁה גְּדוֹלָה מְאד שָׁם וְכָל מִי שֶּׁיֵּשׁ לוֹ יוֹתֵר מָמוֹן מִתְבַּיֵּשׁ יוֹתֵר עַל כֵּן קָבְרוּ אֶת עַצְמָן מִגּדֶל הַבּוּשָׁה וְכָל אֶחָד לא הָיָה יָכוֹל לְהָרִים פָּנָיו אֲפִלּוּ בִּפְנֵי חֲבֵרוֹ מִכָּל שֶׁכֵּן בִּפְנֵי הַגִּבּוֹר הַנַּ"ל וְכָל מִי שֶׁהָיָה מוֹצֵא אֶצְלוֹ עוֹד אֵיזֶה דִּינָר אוֹ גָּדוֹל הָיָה מְבָעֵר אוֹתוֹ מִיָּד וּמַשְׁלִיכוֹ מִמֶּנּוּ לְמֵרָחוֹק בְּחִפָּזוֹן גָּדוֹל אַחַר כָּךְ בָּא אֲלֵיהֶם הַגִּבּוֹר, וְהוֹצִיא אוֹתָם [מִן הַחֲפִירוֹת וְהַקְּבָרִים הַנַּ"ל] וְאָמַר לָהֶם: בּוֹאוּ עִמִּי! כִּי עַתָּה אֵינְכֶם צְרִיכִים לְהִתְיָרֵא עוֹד מִן הַגִּבּוֹר [שֶׁהָיוּ כָּל בְּנֵי הַמְּדִינָה שֶׁל עֲשִׁירוּת מִתְיָרְאִים מִמֶּנּוּ כַּנַּ"ל] כִּי אֲנִי אֲנִי הוּא הַגִּבּוֹר [כַּנַּ"ל] וּבִקְשׁוּ מִן הַגִּבּוֹר שֶׁיִּתֵּן לָהֶם מִן הַמַּאֲכָלִים הַלָּלוּ, כְּדֵי לְהוֹלִיךְ לִמְדִינָתָם כִּי הֵם בְּוַדַּאי יִהְיוּ מְמָאֲסִים מְאד בְּמָמוֹן אַךְ רָצוּ שֶׁגַּם כָּל בְּנֵי הַמְּדִינָה יֵצְאוּ מִתַּאֲוָה זוֹ שֶׁל מָמוֹן. The Warrior responded to them, "Don't you see that there is nothing whatsoever here that should have a bad smell? It must certainly be that you yourselves make the stench, for here there is nothing that should have a bad smell." Then he gave them from the foods. As soon as they ate of these foods they immediately began to cast away from themselves their money, and each one dug for himself a grave and buried himself in the pit due to the great disgrace, as they were intensely ashamed, for they felt that money stinks intensely (Heb. only: which smells like actual feces) because they had tasted of the foods. And they scratched their faces and buried themselves and could not lift their faces at all, and each one was ashamed in front of the other (because such is the special power [segulah] of the foods, that whoever eats of the foods is very repulsed by money) because there in that place money is the greatest disgrace of all disgraces, and when someone wants to say something derogatory about another (lit. throw something out at another) he throws out at him, "You have money," for money there is a huge disgrace, and the more money someone has, the more he is ashamed, therefore they buried themselves out of great disgrace, and each of them was unable to lift his face even in front of the other; even more so in front of the Warrior. And whoever still found with himself some gilden or grush would rid himself of it immediately and throw it away from himself. Then the Warrior came to them and took them out of their pits that they had dug for themselves there out of disgrace, and he said to them, "Come with me, because now you need no longer have any fear of the Warrior, for I myself am the Warrior!" They begged the Warrior to give them from the foods, to bring to their country, because they themselves would surely just hate money, however, they wanted the whole country to go out from this money craving.

וְנָתַן לָהֶם מֵאֵלּוּ הַמַּאֲכָלִים, וְהוֹלִיכוּ אֶל הַמְּדִינָה שֶׁלָּהֶם וְתֵכֶף כְּשֶׁנָּתְנוּ לָהֶם מֵאֵלּוּ הַמַּאֲכָלִים הִתְחִילוּ תֵּכֶף לְהַשְׁלִיךְ אֶת כַּסְפָּם וּזְהָבָם כַּנַּ"ל וְטָמְנוּ עַצְמָן בִּמְחִלּוֹת עָפָר מִגּדֶל הַבּוּשָׁה וְהָעֲשִׁירִים הַגְּדוֹלִים וְהָאֱלקוּת הַנַּ"ל, נִתְבַּיְּשׁוּ בְּיוֹתֵר וְגַם הַקְּטַנִּים שֶׁהָיוּ נִקְרָאִים אֶצְלָם "חַיּוֹת רָעוֹת" כַּנַּ"ל, נִתְבַּיְּשׁוּ בְּעַצְמָן גַּם כֵּן עַל שֶׁהָיוּ עַד הֵנָּה קְטַנִּים בְּעֵינֵי עַצְמָן מֵחֲמַת שֶׁאֵין לָהֶם מָמוֹן כִּי עַתָּה נִתְגַּלָּה שֶׁאַדְּרַבָּא, הַמָּמוֹן הוּא עִקַּר הַבּוּשָׁה כִּי אֵלּוּ הַמַּאֲכָלִים הַנַּ"ל יֵשׁ לָהֶם סְגֻלָּה זוֹ שֶׁמִּי שֶׁאוֹכֵל מֵהֶם מְמָאֵס בְּמָמוֹן מְאד כִּי מַרְגִּישׁ סִרְחוֹן הַמָּמוֹן כְּמוֹ צוֹאָה וְטִנּוּף מַמָּשׁ וַאֲזַי הִשְׁלִיכוּ אֱלִילֵי כַּסְפָּם וֶאֱלִילֵי זְהָבָם וְאַחַר כָּךְ שָׁלְחוּ לְשָׁם אֶת הַבַּעַל תְּפִלָּה הַנַּ"ל וְנָתַן לָהֶם תְּשׁוּבוֹת וְתִקּוּנִים, וְטִהֵר אוֹתָם וְהַמֶּלֶךְ הַנַּ"ל מָלַךְ בְּכִפָּה וְכָל הָעוֹלָם שָׁבוּ אֶל הַשֵּׁם יִתְבָּרַךְ, וְעָסְקוּ רַק בְּתוֹרָה וּתְפִלָּה וּתְשׁוּבָה וּמַעֲשִׂים טוֹבִים אָמֵן כֵּן יְהִי רָצוֹן בָּרוּךְ ה' לְעוֹלָם אָמֵן וְאָמֵן. The Warrior gave them from these foods and they brought the foods into their country, and as soon as they gave them from these foods they all immediately began to cast away their money and buried themselves in the earth out of disgrace; and the very wealthy and the gods were most ashamed, but even the lesser people who were called "animals" and "birds" by them were also ashamed for having been so little until now in their own eyes because they had no money, because now they knew that on the contrary it's just the reverse: money is the main disgrace. For these foods have such an effect, that whoever eats from the foods is very repulsed by money, for he senses the bad smell of money, just like feces exactly. They all cast away their money and their gold and silver. Then they sent them the Prayer Leader and he gave them teshuvoth [ways to make amends and return to God] and tikkunim [repairs; remedies], and he cleansed them. And the King became king over the entire world, and the entire world returned to God, Blessed be He, and they all were involved only in Torah, prayer, teshuvah and good deeds. Amen, so be His will. Blessed is Hashem for eternity, Amen and Amen.

מְבאָר בַּפָּסוּק שֶׁיֵּשׁ לְהַקָּדוֹשׁ בָּרוּךְ הוּא תַּנּוּר בְּמָקוֹם זֶה וְהָאֵשׁ הוּא שָׁם בְּמָקוֹם אַחֵר רָחוֹק מִן הַתַּנּוּר כְּמוֹ שֶׁכָּתוּב: "נְאֻם ה' אֲשֶׁר אוּר לוֹ בְּצִיּוֹן וְתַנּוּר לוֹ בִּירוּשָׁלָיִם" וְעַיֵּן שָׁם כָּל הַקַּפִּיטְל הַנַּ"ל שֶׁמְּדַבֵּר מֵעִנְיַן כָּל הַמַּעֲשֶׂה הַנַּ"ל "הוֹי הַיּרְדִים מִצְרַיִם לְעֶזְרָה וְעַל סוּסִים יִשָּׁעֵנוּ וּמִצְרַיִם אָדָם וְלא אֵל וְסוּסֵיהֶם בָּשָׂר וְלא רוּחַ". הַיְנוּ בְּחִינַת הַמְּדִינָה שֶׁסָּמְכוּ עָלֶיהָ הַמְּדִינָה שֶׁל עֲשִׁירוּת שֶׁהֵם יוֹשִׁיעוּ אוֹתָם כִּי לְפִי טָעוּתָם סָבְרוּ שֶׁהֵם כֻּלָּם אֱלקוּת וְסוּסֵיהֶם הֵם מַלְאָכִים כַּמְבאָר לְעֵיל בְּתוֹךְ הַמַּעֲשֶׂה עַיֵּן שָׁם וְזֶה שֶׁסִּיֵּם הַפָּסוּק: "וּמִצְרַיִם אָדָם וְלא אֵל וְסוּסֵיהֶם בָּשָׂר" וְכוּ' וְהָבֵן. [Notes Following the Story]
The verse states that Hashem Yithbarakh has an oven in one place and fire in a different place, distant from the oven, as written [Isa. 31:9], "Ne'um-Hashem asher-ur lo beTziyon wethanur lo Birushalaim/ Says Hashem, Whose fire is in Tziyon and His furnace in Yerushalaim;" see there the entire chapter, which speaks of this whole story. "Hoi hayordim Mitzrayim le`ezrah, `al-susim yisha`enu/ Woe to those who descend to Egypt for assistance and rely on horses... uMitzrayim adam welo-El, wesuseihem basar welo-ruach/ The Egyptians are men and not God, and their horses flesh and not spirit" — alluding to the country that the Land of Riches relied on to save them, for according to their mistaken beliefs they considered them all gods and their horses angels, as explained above in the story; see there. This is why the verse concludes, "uMitzrayim adam welo-El, wesuseihem basar welo-ruach" etc. Understand this.

"וַה' יַטֶּה יָדוֹ וְכָשַׁל עוֹזֵר וְנָפַל עָזֻר וְיַחְדָּו כֻּלָּם יִכְלָיוּן" הַיְנוּ בְּחִינַת הַיָּד הַנַּ"ל: כִּי עַל הַיָּד רָאוּ שֶׁשְּׂנֵיהֶם יִהְיוּ נִכְלִין, הָעוֹזֵר וְהֶעָזוּר כַּנַּ"ל. "...Washem yateh yado, wekashal `ozer wenafal `azur, yachdaw kulam yikhlayun/ So when Hashem shall stretch out his hand, both he that helped shall stumble and he that was helped shall fall; they shall all perish together" — alluding to the Hand, for on the Hand they saw that both together would perish, the helper and the helped, as mentioned.

"כַּאֲשֶׁר יֶהְגֶּה הָאַרְיֵה וְהַכְּפִיר עַל טַרְפּוֹ אֲשֶׁר יִקָּרֵא עָלָיו מְלא רעִים" וְכוּ' "כְּצִפֳּרִים עָפוֹת" וְכוּ' הַיְנוּ בְּחִינַת הָאַרְיֵה הַנַּ"ל וְהַצִּפֳּרִים הַנַּ"ל עַיֵּן הֵיטֵב לְעֵיל בְּתוֹךְ הַמַּעֲשֶׂה וְהָבֵן "כִּי בַּיּוֹם הַהוּא יִמְאָסוּן אִישׁ אֱלִילֵי כַּסְפּוֹ וֶאֱלִילֵי זְהָבוֹ" וְכוּ'. "...Ka'asher yehgeh ha'aryeh wehakfir `al-tarpo, asher yikare `alaw melo ro`im/ Like as the lion, or the young lion, growling over his prey, though a band of shepherds be called forth against him" etc. and "Ketziporim `afoth/ Like flying birds" — alluding to the Lion and the Birds mentioned. Take a good look above inside the story and understand. "Ki bayom hahu yim'asun ish elilei khaspo we'elilei zehavo/ For on that day each man will detest his silver idols and gold idols" etc.

"וְנָפַל אַשּׁוּר בְּחֶרֶב לא אִישׁ וְכוּ' וְנָס לוֹ מִפְּנֵי חֶרֶב וְכוּ' וְסַלְעוֹ מִמָּגוֹר יַעֲבוֹר". זֶה בְּחִינַת הַשְּׁלשָׁה כִּתּוֹת שֶׁל הַחֶרֶב הַנַּ"ל וְנָפַל וְנָס זֶה בְּחִינַת שְׁנֵי הַכּחוֹת הַנַּ"ל "וְסַלְעוֹ מִמָּגוֹר יַעֲבר" זֶה בְּחִינַת חֳלִי הַדַּאר הַנַּ"ל שֶׁחוֹלֵף וְעוֹבֵר חָזְקוֹ וְכחוֹ מִמֶּנּוּ כִּי סַלְעוֹ פֵּרוּשׁוֹ חָזְקוֹ [וְזֶה בְּחִינַת כּחַ הַשְּׁלִישִׁי שֶׁל הַחֶרֶב הַנַּ"ל] עַיֵּן הֵיטֵב: וְהָבֵן. אַחַר כָּל זֶה סִיֵּם הַפָּסוּק: "נְאֻם ה' אֲשֶׁר אוּר לוֹ בְּצִיּוֹן וְתַנּוּר לוֹ בִּירוּשָׁלָיִם" הַיְנוּ הַתַּנּוּר וְהָאֵשׁ הַנַּ"ל כַּנַּ"ל רְאֵה וְהַבֵּט וְהָבֵן כִּי בְּהַקַּפִּיטְל הַזֶּה מְבאָר כָּל הַמַּעֲשֶׂה הַנַּ"ל [כָּל זֶה דִּבְרֵי רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה] וְכָךְ אָמַר רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה בְּפֵרוּשׁ שֶׁכָּל הַמַּעֲשֶׂה כֻּלָּהּ מֵראשׁ וְעַד סוֹף הִיא רְמוּזָה כֻּלָּהּ בְּתוֹךְ הַקַּפִּיטְל הַנַּ"ל וְאָמַר שֶׁכָּל הַדְּבָרִים שֶׁל הַמַּעֲשֶׂה הַנַּ"ל כֻּלָּם יְכוֹלִים לִמְצא בַּמִּקְרָאוֹת וְכַיּוֹצֵא. "Wenafal Ashur becherev lo-ish... wenas lo mipnei-cherev... wesal`o mimagor ya`avor/ And Assyria shall fall by the sword not of man... and shall flee from the sword... and his rock shall disappear from fear" — alluding to the three powers of the Sword in the story. Wenafal and wenas allude to two of the powers. And wesal`o mimagor ya`avor alludes to the illness of dör, where one's strength and power wither and disappear, for sal`o refers to their strength; this alludes to the third power of the Sword. Take a good look and understand. Then the verse concludes, Ne'um-Hashem asher-ur lo beTziyon wethanur lo Birushalaim— these are the furnace and fire in the story. Look and see and understand how this chapter explains the entire story. (All the above were the Rebbe's words.) And thus said the Rebbe explicitly, that the entire story from beginning to end is alluded to in entirety in this chapter [i.e. Isa. 31] and he said that all the words of the story can be found in Scriptures and so forth. But the essence of the story is all stated in the above chapter, for there it is all explained and alluded to entirely. However, we do not know how, beyond what the Rebbe revealed to us explicitly (that is, what is explained above). Still, the rest of the matters of the story we were not privileged to perceive how they are hinted in that chapter, but he stated explicitly that the entire story is alluded to there.

[כְּגוֹן "וְטִמֵּאתֶם אֶת צִפּוּי פְּסִילֵי כַסְפֶּךָ וְאֶת אֲפֻדַּת מַסֵּכַת זְהָבֶךָ תִּזְרֵם כְּמוֹ דָּוָה צֵא תּאמַר לוֹ" וּכְמוֹ שֶׁכָּתוּב: "בַּיּוֹם הַהוּא יַשְׁלִיךְ הָאָדָם אֶת אֱלִילֵי כַּסְפּוֹ וְאֶת אֱלִילֵי זְהָבוֹ וְכוּ' לַחְפּר פֵּרוֹת וְכוּ' לָבוֹא בְּנִקְרוֹת הַצֻּרִים" וְכוּ' הַיְנוּ שֶׁיַּשְׁלִיכוּ תַּאֲוַת מָמוֹן שֶׁהִיא עֲבוֹדָה זָרָה מַמָּשׁ וְיַטְמִינוּ עַצְמָן בַּחֲפִירוֹת וְכוּ' כַּמְבאָר בַּמַּעֲשֶׂה הַנַּ"ל כִּי הַמָּמוֹן הוּא מַסְרִיחַ כְּמוֹ צוֹאָה מַמָּשׁ כְּמוֹ שֶׁכָּתוּב: "תִּזְרֵם כְּמוֹ דָּוָה צֵא תּאמַר לוֹ" וְכֵן כַּיּוֹצֵא בָּזֶה יְכוֹלִים לִמְצא כָּל דִּבְרֵי הַמַּעֲשֶׂה הַנַּ"ל בַּמִּקְרָאוֹת וְכַיּוֹצֵא] אֲבָל עִקַּר הַמַּעֲשֶׂה כֻּלָּהּ נֶאֶמְרָה עַל קַפִּיטְל הַנַּ"ל כִּי שָׁם הִיא מְבאֶרֶת וּמְרֻמֶּזֶת כֻּלָּהּ אֲבָל אֵין אִתָּנוּ יוֹדֵעַ עַד מָה כִּי אִם מַה שֶּׁגִּלָּה לָנוּ בְּפֵרוּשׁ [הַיְנוּ כָּל הַמְבאָר לְעֵיל] אֲבָל שְׁאָר עִנְיְנֵי הַמַּעֲשֶׂה לא זָכִינוּ לְהַשִּׂיג אֵיךְ הִיא מְרֻמֶּזֶת בַּקַּפִּיטְל הַנַּ"ל אֲבָל אָמַר בְּפֵרוּשׁ שֶׁכָּל הַמַּעֲשֶׂה כֻּלָּהּ מְרֻמֶּזֶת שָׁם. (For instance, "Wetime'them eth-tzipui pesilei khaskpekha we'eth-apudath masekhath zehavekha; tizrem kemo davah, tze tomar lo/ You shall defile your graven images overlaid with silver, and the adornment of your golden molten image; you shall put them far away as an unclean thing; 'Go away,' you shall say to it" [ibid. 30:22]. And as written [ibid. 2:20-21], "Bayom hahu yashlikh ha'adam eth elilei kaspo we'eth elilei zehavo... lachpor peroth... lavo beniqroth hatzurim/ On that day, a man will cast away his gods of silver and his gods of gold... digging ditches... to go into the clefts of rocks," that is, they will cast away the craving of money, which is actual idolatry, and bury themselves in ditches, etc., as explained in the story. Because money stinks like actual feces, as written, "tizrem kemo davah/ you will put them far away as an unclean thing; 'TzE'/ Go away' [akin to TzO'AH, feces], tomar lo/ you shall say to it." And so forth one can find all the words of the story in the Scriptures, etc.)

סֵדֶר הַמֶּלֶךְ עִם אֲנָשָׁיו הַנַּ"ל הוּא כָּךְ הַבַּעַל תְּפִלָּה עִם הַגִּבּוֹר הַמְּמֻנֶּה עַל הָאוֹצָרוֹת וְהֶחָכָם. הַמֵּלִיץ וְהָאוֹהֵב נֶאֱמָן הַבַּת מַלְכָּה עִם בְּנָהּ הַמֶּלֶךְ וְהַמַּלְכָּה כָּךְ הוּא הַסִּדּוּר שֶׁלָּהֶם. וְהֵם בְּחִינַת עוֹלַם הַתִּקּוּן. וְהֵם עֲשָׂרָה דְּבָרִים וְלא נֶחְשְׁבוּ כַּסֵּדֶר: הַיְנוּ שֶׁלּא נֶחְשְׁבוּ [אֵלּוּ הָעֲשָׂרָה הַנַּ"ל] כְּפִי הַסֵּדֶר הַמְבאָר בְּסִפְרֵי קַבָּלָה: אֲבָל יֵשׁ דְּבָרִים בְּגוֹ. גַּם מְבאָר בַּסְּפָרִים שֶׁכְּשֶׁהַשְׁפָּעַת מִדָּה אַחַת עוֹבֶרֶת דֶּרֶךְ מִדָּה אַחֶרֶת שֶׁכְּשֶׁמִּתְעַכֶּבֶת שָׁם זאת הַהַשְׁפָּעָה אֲזַי נִקְרֵאת עַל שֵׁם אוֹתָהּ הַמִּדָּה הַיְנוּ שֶׁהַמִּדָּה שֶׁשָּׁם מִתְעַכֶּבֶת הַהַשְׁפָּעָה שֶׁל מִדָּה אַחֶרֶת שֶׁעוֹבֶרֶת דֶּרֶךְ שָׁם הִיא נִקְרֵאת עַל שֵׁם אוֹתָהּ הַמִּדָּה שֶׁבָּא מִמֶּנָּה הַהַשְׁפָּעָה וּבִשְׁבִיל זֶה נִשְׁתַּנָּה כָּאן הַסֵּדֶר וְגַם יֵשׁ עוֹד כַּמָּה עִנְיָנִים בָּזֶה הַמְבאָרִים לְהַבְּקִיאִים הֵיטֵב בַּסְּפָרִים כָּל זֶה אָמַר רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה בְּפֵרוּשׁ. The order of the King and his men is as follows: The Prayer Leader and the Warrior; the Warden and the Sage; the Orator and the Faithful Friend; the Queen's Daughter and her Child; the King and the Queen. That is their order, and they correspond to `Olam haTikkun/ the World of Repair. And they are ten things, but they are not reckoned in order, that is, these ten are not reckoned according to the order explained in books of kabbalah. But there are hidden things behind this. It is also explained in the books that when the influx of one attribute passes through another attribute, when the influx tarries there then it is named after that attribute. That is, the attribute in which is tarrying the influx of another attribute that is passing through it, that attribute is named after the attribute from which that influx is coming. And because of this the order here is changed. There are also other matters in this, which will be very clear to those who are adept in the books. The Rebbe z"l said all this explicitly.

גַּם הֵבַנְתִּי מִדְּבָרָיו שֶׁמְּרֻמָּז בְּזאת הַמַּעֲשֶׂה מִיתַת הַמְּלָכִים וְתִקּוּנָם וּבֵין בִּבְחִינַת הַחֻרְבָּן וּבֵין בִּבְחִינַת הַתִּקּוּן לא נֶאֶמְרוּ כַּסֵּדֶר הָעֶשֶׂר בְּחִינוֹת הַנַּ"ל מֵחֲמַת הַטְּעָמִים וְעִנְיָנִים הַנַּ"ל וַעֲדַיִן הַדְּבָרִים סְתוּמִים וַחֲתוּמִים כִּי סוֹד הַמַּעֲשֶׂה לא גִּלָּה כְּלָל רַק הֵאִיר עֵינֵינוּ בִּפְסוּקִים וְעִנְיָנִים הַנַּ"ל כְּדֵי שֶׁנֵּדַע שֶׁיֵּשׁ בְּהַמַּעֲשֶׂה סוֹדוֹת נִסְתָּרִים גְּדוֹלִים וְנוֹרָאִים מְאד. וְאֵין אִתָּנוּ יוֹדֵעַ עַד מָה אַשְׁרֵי מִי שֶׁיִּזְכֶּה לְהָבִין קְצָת סוֹדוֹת הַמַּעֲשִׂיּוֹת הַלָּלוּ הַמְבאָרִים בְּזֶה הַסֵּפֶר כִּי כֻּלָּם הֵם חִדּוּשִׁים נִפְלָאִים וְנוֹרָאִים מְאד מְאד עָמק עָמק מִי יִמְצָאֶנּוּ מַה נּאמַר מַה נְּדַבֵּר מִי שָׁמַע כָּזאת מִי רָאָה כָּאֵלֶּה. I also understood from his words that Mitath haMelakhim ["Death of the Kings;" shattering of the pre-Creation sefirot] and their repair is alluded to in this story, although neither the aspect of their destruction nor the aspect of their rebuilding are mentioned as the order of the ten aforementioned aspects, for the same reasons above. But still the things are hidden and sealed, because the utmost secret of the story he did not reveal at all; he only enlightened our eyes with the verses and ideas above so that we should know that there are very great and awesome hidden secrets in the story. But we do not know the extent. Fortunate is one who is privileged to understand a bit of the secrets of these stories explained in this book, because they are all extremely wondrous and awesome novelties; "`Amok `amok, mi yimtza'enu/ Deep, deep; who can find it out?" [Eccl. 7:24] "Mah nomar... mah nedaber/ What shall we say... what shall we speak?" [Gen. 44:16] "Mi-shama` kazoth, mi ra'ah ka'eleh/ Who has heard such a thing? Who has seen such things?" [Isa. 66:8]