(Started on the night of the holy Sabbath of the Torah Portion of Shmini, 25 Adar II, 5570)
What do you know how to rejoice out of depression? I will tell you how people once were happy.
A tale. Once there was a king who had an only son. The king wanted to transfer the kingdom to his son during his lifetime, so he made a banquet. Now, when the king makes a banquet, it is certainly a very joyous affair, so especially now that he had transferred the kingdom to his son in his lifetime, the rejoicing was very great. And there at the ball, were all the royal ministers, and all the dukes and nobles, and it was very merry at the ball. And the country too was enjoying this; that the king was transferring the kingdom to his son in his lifetime, for this is a great honor for the king. So, there was a great celebration there, and there were all sorts of entertainment there: orchestras with singers (kappelliess), comedy shows and so forth, as well as anything that is used just for merriment; it was all there at the ball.
When they had already become very merry, the king stood up and said to his son, "Being that I am an expert in astrology [a stargazer], I see that you will eventually fall from the kingship, therefore you should see to it that you do not have any sadness (that is no grief) when you fall from your reign, instead you should only be happy. And when you will be happy, I will also be happy. Even if you will have sadness, I will still be happy that you are not king, since you are not fit to be king if you cannot keep yourself happy (in other words, if you are the kind of person that you cannot hold yourself to always be happy even when you fall from your reign, then you aren't fit to be any sort of king). But when you will be happy, then I will be extremely happy."
The king's son took up the reign very sharply (ruling with a firm hand), and appointed his own royal ministers. He had dukes and ministers and an army. Now, this son of the king was a clever person and loved wisdom greatly, and there were very great intellectuals in his company. Whoever came to him with some sort of wisdom was very esteemed by him, and he would grant them great honor and riches for the wisdom. Whatever each person wanted, he gave them: to whoever wanted money - he gave money; to whoever wanted honor - he gave honor; everything for the sake of wisdom. And, because wisdom was so important to him, they all began to take themselves to wisdom, and the entire country was occupied with various wisdoms. One who wanted money did so in order to receive money for it; another did so because he desired importance and honor. And since they were all immersed only in wisdoms and philosophy, as a result of this, they all forgot there, in that country, the strategies of war (in other words, how to wage war). For they were all busy exclusively with philosophy and wisdom, to such a degree that the smallest of them in that country would be the greatest sage in another country, while their own wise men were very wild phenomenal scholars. And, on account of their sophistications, the sages of that country fell into heresy, and drew the son of the king too into heresy, and he too became a disbeliever. However, the simple folk were not harmed and did not become disbelievers. For there was great depth and subtlety in the sages' wisdom – so the common folk were not able to enter into their sophisticated wisdom; therefore, it did not harm them - only the wise men and the king's son became heretics.
Now, the king's son, because there was good in him, for he was born with good, and he had good and upright character traits, would frequently remind himself, "Where in the world am I? What am I doing?" etc. He would make a very big groan, and sigh a lot about it, that he had fallen to such bewilderment, and had so erred. He would contemplate, "How is it possible that I should be spend my time on such things and become so confused?! What is going on with me? Where am I in this world?", and he would sigh intensely. However, as soon as he began to use his rational mind, the heretical wisdoms again strengthened themselves in him. This happened several times, that he would remember and ask, where in the world he is, what is he doing etc., and he would groan and sigh. But as soon as he began to use his mind again, the heresies became strong in him again.
The day came when there was a flight in a certain country - everyone fled, and as they were fleeing, they went through a forest. There they lost two children; a male and a female; one person lost a boy and someone else lost a girl. They were still small children; four or five years old. The children had nothing to eat. They screamed and cried because they had nothing to eat. Meanwhile, a beggar came up to them; he was going along with his sacks (which are called torbes and are used to carry bread), and these children started to get close to him and bond with him. He gave them bread to eat and they ate. He asked them, "Where are you from?" They answered him, "We don't know", for they were young children. He started to go away from them, and they asked him to take them with him. He said to them, "This I do not want, that you should go with me". Meanwhile, they took a look - (and saw that) the beggar is blind! It was a novelty to them; since he is blind, how does he know how to go? (And in truth, this itself is a marvel, that such a question occurred to them, for they were still young children. However, they were clever children; therefore, it was a surprise to them.) He (this blind beggar) blessed them, "You should be as I am; you should be as old as I am", and he left them more bread, and he went away. The children understood that God Blessed be He, was watching over them, and had sent this blind beggar here to them to give them food.
Afterwards the bread ran out (was finished), and again they started screaming for food. Then it became night, and they spent the night there. In the morning they still had nothing to eat, so they screamed and cried. Meanwhile, again a beggar came, who was deaf. They began speaking with him, but he gestured to them with his hands and said to them, "I hear nothing whatsoever". This beggar also gave them bread to eat, and started to leave them. They also wanted him to take them with him, but he did not want. He too blessed them, "That you should be as I am", and also left them bread and went away.
Later on, this bread also ran out by them, and again they screamed. Again, a beggar came to them who was inarticulate (that is, he stammered with his mouth). They began speaking with him, but he stuttered in response, and they didn't know what he was saying. He did know what they were saying, only they did not know what he was saying, because he stuttered. This beggar also gave them bread to eat, and also started to go away, and also blessed them that they should be like him, and went away (all as before). Then there came again a beggar with a crooked neck, and the same thing happened as before. Then again, a hunchbacked beggar came (who is called a hoiykeyr). Then there came again a beggar without hands. After this there came a beggar without feet. And each one of them gave them bread, and blessed them that they should be like him; just as the other beggars as mentioned above.
Afterwards their bread yet again ran out, and they started walking toward a settlement, until they came to a path. They went with that path until they came to a village. The children went into a house, and they had pity on them, and they gave them bread. They went further into another house, and there they gave them bread as well, so they kept going around into houses. They saw it was good; they were given bread. The children agreed between themselves that they should always remain together, and they made themselves large sacks (which are called torbes). They went around to the houses, and to all happy occasions, to circumcision ceremonies and to wedding feasts. They continued further, going into cities, to the houses, and to market fairs. They would sit among the beggars, in the same way that they sat there on the ledges around (the sides of) the buildings [prizbes] with a plate for collecting alms [teller], until these children became famous already by all the beggars, as they all recognized them and knew of them; that these were the children who had gotten lost in the forest.
Once, there was a big fair in a large city; all the beggars went there, and the children went there too. It occurred to the beggars that they should make a match between the two children; that they should marry each other. As soon as some of the beggars started to talk about it, they were all very pleased with the idea; so, they sealed the match. But how would they make them a wedding? They took counsel, and they decided that, since, on such and such a day the king would have his birthday party (mi-ni-nes), all the beggars would go there, and from what they would request for themselves there, meat and bread, from this they would make the wedding. And so it was; all the beggars went to the birthday party, and asked for meat and bread for themselves. They also collected what was left over from the banquet – meat, and bread which is called koilitch [big loaves for special celebrations]. They went ahead and dug out a big ditch that would hold a hundred people. They covered it with sticks, earth and trash. They all went inside, and made a wedding there for the children, and they brought them under the marriage canopy (chuppa), and they were very, very joyful there. The groom and bride were also extremely joyous. The groom and bride began to recall the kindnesses that God blessed be He, had done for them when they were in the forest. They started to cry, and yearned greatly, "How can the first beggar, the blind one, who brought us bread in the forest, be brought here?"
First Day
Immediately, while they were longing very greatly after the blind beggar, he called out and said, "I am here! I have come to you for the wedding, and I'm presenting you with a wedding-discourse present that you should be as old as I. (The original Yiddish expression is droshoh gishank, which is the custom of giving the bridegroom a present for his oratory at the wedding table.) For initially I only blessed you with this, that you should be as old as I. Now I present it to you as a full gift - droshoh gishank, that you should live as long as I. You think that I am blind? Actually, I am not blind at all! Only, the entire world (the entire duration of the world's existence) does not amount by me even to the blink of an eye. (Thus, he appeared to be blind, for he doesn't focus his sight on the world at all, for the whole world [the entire duration of the world's existence] is not considered by him even as much as a blink of an eye. Therefore, the entire concept of looking at anything in the world or seeing it does not apply to him at all.) Because I am very old, and I am still entirely young. In fact, I have not yet begun to live at all - but I am still very old. And, not only do I say this, rather, I have an attestation on this from the Great Eagle. I will tell you a story (all of this, was said by the blind beggar).
"One time there were people traveling on many ships on the sea. A storm wind came and smashed the ships, but the people were saved, and they came to a tower. They ascended the tower and found there all kinds of food, drink and clothing; and everything that a person needs. There was an abundance of all good there, and all the delights that there is in the world. They spoke up saying that each one should tell an old story - what he remembers from his first memory - that is what he remembers from when his memory began. There were old and young people there. They gave the oldest one who was among them the honor to be the first to tell (his story). He spoke up and said, 'What shall I tell you? I even remember back when they cut the apple from the branch.' No one knew what he was talking about. However, there were wise men there who said, 'Oowa! - this is definitely a very old story!' Then they honored the second one who was younger than the first, that he should tell (his story).
"The second one spoke up, 'That is an old story (expressing wonder)!? I also remember that story, but I remember back even when the lamp was burning.' Those who were there replied, 'That story is even older than the first one!' It was a wonder to them that the second one who is younger than the first, remembers an older story than the first. Then they honored the third one that he should tell (his story). This third one, who was even younger, spoke up saying, 'I remember back even when the building of the fruit began; that is when the fruit just started to form'. They answered there, 'This story is even older!' Then the fourth one spoke up, who was even younger and said, 'I even remember back when they were bringing the seed (so as) to plant the fruit!' The fifth one called out, who was even younger, 'I even remember the sages who conceived of, and invented the seed!' The sixth one, who was even younger, called out, 'I even remember the taste of the fruit before the taste entered into the fruit!' The seventh one called out, 'I even remember the smell of the fruit before the smell entered into the fruit!' The eighth one spoke up saying, 'I even remember the appearance of the fruit before it was impressed upon the fruit!' And I (the blind beggar who is telling this whole story) was at the time just a child, and I too was there. I announced, 'I remember all these stories, - and I remember absolutely nothing'. They replied, 'That is an extremely old story; older than all the rest!' And they were really amazed that the young child should remember more from them all.
"In the midst of this a Great Eagle came, and knocked on the tower, and said to them, 'Cease being such paupers! Return to your treasures, and use your treasures.' He told them that they should leave the tower in order of their age; whoever is older should leave first. He took them all out from the tower. He took out this child first, for in truth, he is older than all of them. Likewise, whoever was younger, he took out first, and the oldest elder, he took out the last. For whoever was younger was actually older (because the younger he was, the older a story he told). And the oldest among them was really the youngest of them all.
"The Great Eagle said to them, 'I will explain to you all of the stories that everyone told. The one who told that he remembers back when they cut the apple from the branch, means that he remembers even when they severed his navel (that is, even what happened to him right after birth - when they severed his umbilical cord - even this, he also remembers). And the second one who said that he remembers even when the light was burning, means that he remembers even when he was a fetus, when a light burns over the head (for it says in the Talmud, that when a child is in the mother's womb, a light burns over his head etc.). And the one who said that he remembers back even when the fruit began to form, this is, he even remembers back how his body began to take form, when the child only begins to take form. The one who remembers back then when they were bringing the seed to plant the fruit, this is that he remembers even when the seed was drawn down during relations. He who remembers the sages who invented the seed, means, he remembers even when the seed was still in the mind (for the seed originates in the mind). The one who said that he remembers the taste, this is the nefesh (lowermost soul). The smell, this is the ruach (the spirit in the heart). And the appearance, this is the neshamah (the soul in the mind). The young child said that he remembers absolutely nothing, because he is above and greater than all of them, and he remembers even what preceded the nefesh, ruach and neshamah (the taste, smell and appearance). Thus, he said he recalls absolute nothingness. (In other words, he recalls not existing at all; he remembers even what had happened then, which is higher than all of them.)
"Then the Great Eagle said to them, 'Return to your ships, which are your bodies which have been broken and will be rebuilt again! Return to them now.' Then he blessed them. But to me (the blind beggar who had been only a young child then, when all this happened, and who is telling all this), the Great Eagle said, 'As for you, come with me, for you are like me. You are extremely old, yet you are completely young! You haven't even begun to live, and yet you are nonetheless extremely old! And I too am like that, for I am very old and still very young etc..' So, you can see that I have an attestation from the Great Eagle that I am very old, and completely young etc... Now I present it to you as an absolute gift, droshoh gishank, that you should be as old as I." An awesome joy and elation broke out, and they were extremely happy.
Second Day
On the second day of the seven-day celebration (at the sheva brochos), the couple (groom-bride) again remembered the second beggar - the deaf one - who had kept them alive by giving them bread. They wept and yearned, "How can the deaf beggar, who kept us alive, be brought here?" Meanwhile, as they were yearning for him, he enters and says, "I am here!" And he fell over their shoulders and kissed them, and said to them, "Today I present to you as a gift, that you should be as I am, that you should live as good a life as I do. For initially I blessed you with this, today I give you my good life, as an outright wedding gift, droshoh gishank [wedding-discourse present]. You think that I am deaf. I am not deaf at all! Only that nothing in the entire world has any worth to me whatsoever - that I should listen to people talking about how they lack it. For each and every voice in the world is only about their lacks. For everybody screams about his deficiency, that is, what he hasn't got. And even all the world's celebrations and happiness are all exclusively on account of lack (that is his deficiencies), the rejoicing over that which he did not have, whereas now he has what he didn't have. But, by me the entire world does not amount to anything whatsoever, that it's needs should enter my ears. For I live such a good life that lacks nothing whatsoever. And I have an attestation about this, from the Land of Wealth that I live a good life." Now, his good life was that he ate bread and drank water. (He told them): "For there is a land that has great wealth - they possess enormous treasures.
"Once, the wealthy people gathered together and each one began to boast about his good life - how he lives such a good life. And each one described the routine and style of his good life. I called out and I said to them (that is the deaf beggar who is telling all this), 'The good life that I live is better than your good life, and this is the proof - if you are living a good life, let's see if you are able to save a certain country. For there is a country where they had a Garden. In that Garden were fruits which had all the tastes that are in the world, and all the scents that are in the world. Also, there in the Garden were all kinds of sights of every color, and all the flowers (kviyatin) that are in the world - everything was there in that Garden. And looking after the Garden was a Gardener (ah grodnik - who took care of the Garden). The residents of the country used to live a good life through the Garden. The Gardener there went lost, and naturally, whatever there is in the Garden must surely wither and die. For the Gardener is no longer there to look after the Garden and to go around taking care of what needs to be done in the Garden. But despite this, they would have been able to live from the Garden's untended growth (that is from the regrowth, that grows in a garden by itself, from that which falls down).
"Then, a cruel and merciless king came up against the country imposing himself on them. He couldn't harm them directly. So, he went and ruined the good life that the country had from the Garden. It is not that he damaged the Garden, rather he left behind in the country three groups of slaves. And he commanded these agents to do what he instructed them. And by doing so there what the king had ordered them, they ruined the sense of taste. For through what they did there, they caused it to happen that whoever wanted to taste anything would taste a rotten carcass. They also ruined the sense of smell, so that all fragrances would stink like galbanum (chelbena). They similarly ruined the sense of vision, for they darkened people's vision, just like when it's cloudy. (All this, the three groups of slave-agents accomplished in the country by carrying out the orders of the cruel king.) Now, if you live a good life, let's see if you can help out that country. (All of this, the deaf beggar said to the Land of Wealth which had bragged that they live a good life.) But I am telling you, if you won't help them out, it will harm you too (this that the vision, taste and smell in that country were ruined - this damage will also reach you).'
"So, these wealthy people got up and went to that country, and I also went with them. And also on the way, each one of them was living his good life, for they had treasures. But as they approached that country, the sense of taste and the other things began to deteriorate by them too. They realized that the sense of taste and the other senses had spoiled. I spoke up to them, 'Just consider - if now, when you have not yet entered the country, the taste, vision and sense of smell have already been damaged by you, what will happen when you enter? And all the more so, how will you be able to help them?' I took my bread and my water and gave it to them. They felt in my bread and water all the tastes (and all the scents etc.), and it was rectified by them that which had been ruined by them (that is, the taste, vision and the smell).
"Now, the residents of that country - that is, the country where the Garden was (where the taste etc. had been ruined) - started to look around in order to repair the country's ruined taste and so forth. They discussed the matter and came to the conclusion, that since there is a Land of Wealth (that is, that very land with whom the beggar had spoken) - it seemed to them (that is, the country where the Garden was, found appealing) that their Gardener who went lost (through whom they had lived a good life), is from the same root as the people of the Land of Wealth who also live a good life. Therefore, they liked the idea that they should send messengers to the Land of Wealth - for they would surely help them! They did this and they sent messengers to the Land of Wealth. The messengers went on their way, and they encountered each other (that is, these messengers met up with the people of that very Land of Wealth on the way, for the Land of Wealth themselves wanted to go to them). They asked the messengers, 'Where are you going to?' They answered, 'We are going to the Land of Wealth, so that they will help us'. They spoke up, 'We ourselves are that rich country, and we are going to you'. I spoke up and said to them (that is, the deaf beggar who is telling all this), 'Actually, you need me! Since you cannot go there to help them (because, when they only so much as came near the state, they themselves were already affected; all the more so when etc.). Therefore, you remain here, and I will go with the messengers to help them.'
"I went with the messengers and arrived at the country. I entered one of the cities and I saw people coming. One of them said a wisecrack (ah vehrtil), and then more people came until a small crowd was formed, and they said vehrtilich (wisecracks), and they laughed. I listened to what they were saying (schmoozing), and heard them speaking obscene language. This one said a quip of foul speech (dirty joke), and that one spoke a little more subtle; this one laughed, and that one had enjoyment and so forth, as the way is. After this, I went further to a different city (of that country). I saw two people fighting with each other about some business transaction. They went to court to get a judgement. The court ruled that this one is meritorious and that one is liable - and they went out from that courthouse. Afterwards, they again argued with each other. They said that they no longer want this court - only they want a different one. So, they chose for themselves another court, and brought their case before that court. Afterwards, one of them again got into a quarrel with someone else, and these two selected yet a different court. And so, they quarreled there on and on, this one with that one and that one with this one, always choosing a different court, until the entire city was full of courts. I watched this and realized that this was because there was no truth in this place. Now, this one tilts the verdict and favors this one (in other words, he flatters him and he decides in his favor). Later the other flatters him (in other words, later the other decides in his favor in return). For they take bribery, and by them there is no truth.
"Afterwards, I saw that they are full of adultery, and there are so many illicit relations there, that it has already become like a completely permissible thing for them. I told them, that on account of this, the taste, the smell and the vision were ruined for them. Because the cruel king had left with them the three squads of slave-agents, so that they should go around and ruin the country. For they went around and spoke obscene language among them, and they brought foul speech into the country. And through obscene language, the result was that the taste was ruined, so that all the tastes had the same flavor as rotten carcass. Likewise, they introduced bribery into the country. Through this their vision was ruined and their eyes became darkened. For so it states [Exodus 23:8, Deut. 16:19]: 'because bribery blinds the eyes of the wise' - in other words, bribery makes the eyes blind. Also, the slave-agents introduced promiscuity into the country, and through this the smell was ruined. For promiscuity causes the smell to be ruined. 'Therefore, you should see to repair the country from these three sins, and you should seek out those people (that is the agents [slaves] who brought the three sins into the country), and you should drive them out. And when you do so - when you will clean the country from the three sins, I tell you that not only will the taste, vision and smell be repaired, but more than this; even the Gardener who was lost from you, you will also be able to find.'
"They did so, and they began to cleanse the country from these three sins, and they sought out the people (that is, those slave-agents). When they would catch someone, they would ask him, 'From where did you come to here?' - until they caught the agents of the cruel king (that is the three groups of slaves), and chased these people away, and they cleaned out the country from these sins.
"Meanwhile, there was a commotion, 'Maybe this lunatic is the Gardener after all? For there is a crazy man going around saying that he is the Gardener, and everyone assumes him to be insane, and people throw stones at him and he gets driven away. But maybe nevertheless he is really the true Gardener?!' They went out and brought him before them (that is, before these ones that sat and rectified the country; and he also, namely the deaf beggar who is telling all this, was there). And I said, 'Of course he is the true Gardener!' (That is, the one whom they had previously said that he is a lunatic). So, you can see that I have an attestation from that Land of Wealth, that I live a good life. For I myself rectified that country (and through him they were even able to seek out the Gardener, and they were able to live a good life again). And now, I am giving you my good life as a gift!" With that there was a very great rejoicing there with a supreme bliss, and they were extremely happy. The first one had given them chayim aruchim - that is, long life. The second had given them chayim tovim - that is good life. And so, all the beggars came afterwards to the wedding, and each one gave them as a wedding-discourse present the same thing that they had previously blessed them - that they should be like themselves. And now, they gave this to them as an absolute gift, droshoh gishank (wedding-discourse present).
Third Day
On the third day, the groom and bride again remembered, they were crying and longing, "How can the third beggar be brought here, who stuttered (that is, who stammered with his mouth)?" Meanwhile he enters and says, "I am here!" He fell on them and kissed them, and he too said to them, "Previously I had blessed you to be like me. Now, I give you for a wedding-discourse present that you should be like me. You think I am a stutterer. I am not speech-impaired at all. It's only that all sorts of mundane speech that are not praises to the One Above (God) lack perfection. (And this is why he appears to stutter like someone who cannot speak. For he has absolutely no wish to speak any worldly speech whatsoever, which is not praise to God blessed be He. For talk that is not praise to God blessed be He, has no perfection. Consequently, he stammers in his speech.) But in truth, I am not a stutterer at all! On the contrary, I am a poet, orator and a wondrously eloquent speaker! That is, an extraordinary orator, something that is a wild novelty. I can say such wildly novel riddles, poems and songs, that when I begin to speak my parables, poems and songs, there is no created thing in the world that would not want to hear me! Contained in them (that is, in the songs and riddles that he says) are all the wisdoms. I have an approbation to this from that Great Man who is called 'the True Man of Kindness' (der Grosser Man - Der Emmesser Eesh Chessed - this is the term that the Rebbe of blessed memory related). There is a whole story to this.
"For, once upon a time, all the sages (wise men) sat, and each was boasting about his wisdom. One boasted that he had brought out with his wisdom the production of iron (that is, he had brought into the world the ability to make iron from earth). That one boasted that he had invented the way to produce another type of metal (that is, tin or lead etc.). Yet another one boasted that with his wisdom he had brought out the production of silver - which is much more important (that is, he had invented how to make silver - this is what he had brought out). This one boasted that he had brought out the ability to make gold. Another one was boasting that he had brought out weapons of war (namely guns, cannons and so forth - he invented the technology of making these instruments). Another one boasted he can produce these metals from materials other than those which these metals are usually made. Still another boasted of other wisdoms. For there are numerous things in the world that have been discovered through wisdoms, such as saltpeter, gunpowder and the like. So, each one boasted of his wisdom.
"Someone there called out, 'I am cleverer than all of you, for I am wise like the day'. No one there understood what he was saying, that he is 'wise as the day'. He replied to them, 'Because, when all your wisdoms are put together, they won't constitute any more than a single hour. And even though each wisdom is obtained (deduced) from a different day, according to the creation that came into being on that specific day. For all of those wisdoms are compounds (that is, several things are mixed together, and from this interaction the thing is produced. Therefore, each wisdom is taken from the day in which God created the things from which the materials are taken. They are combined using wisdom to make the thing they want to make: silver, copper and so forth.) In spite of this, all of these wisdoms of yours can be put together through wisdom. And they will not add up to more than one hour. But I am wise like an entire day.' (So boasted the last wise man.) Then I spoke up (that is, the stutterer who is telling all this) and said to him, 'Like which day?' (In other words, 'Like which day are you wise?') He responded (the last sage mentioned), 'This one here (that is, the stutterer) is wiser than me, since he asks 'like which day?' But like whatever day you want - that's how wise I am.' But the question now arises - why after all, is the one who asks 'like which day' wiser than the one who is wise as any day chosen? The wise man himself is also as clever as any day he wants? But regarding this, there is a whole story.
"Because, this True Man of Kindness is indeed a very great man. And I (that is, the stutterer who is telling all this) go around and collect all the true acts of kindness and bring them to this True Man of Kindness. And the root of time's creation (that is, that there should exist time, for time itself and the very existence of years and days in the world, was itself also created by God blessed be He) is only through true kindness. And so, I go abound gathering all the true acts of kindness and bring them to the True Man of Kindness, and this causes time to come into being. Now, there is a Mountain. On the mountain stands a Stone, and from this Stone flows a Spring (kval - fountain). Now, everything has a heart, and the entire world also has a heart. And the Heart of the World is a complete structure, with a face, and with hands and feet etc. But the toe nail of the foot of the World's Heart is heartier [hartzikker] than the heart of someone else. Now, the Mountain with the Stone and the Spring, stands on one side of the world, while this Heart of the World stands at the other side of the world. And the Heart stands facing the Spring, constantly yearning and pining very deeply to reach this Spring. The yearning and pining of the Heart to come to the Spring is very wild. The Heart screams out constantly to reach this Spring, and the Spring longs for the Heart too.
"Now, the Heart is weak for two reasons. The first is that the sun pursues it exceedingly and burns it (since it yearns and wants to reach and come near the Spring). The second weakness the Heart has, is on account of the intense yearning and pining that the Heart yearns and longs; so much so that its soul goes out to the Spring. And it cries out constantly to come to the Spring, for the Heart always stands facing the Spring and screams, 'Na! Gevald!' (Please! Woe!), and keeps on yearning most exceedingly for the Spring. But, when the Heart needs to rest a bit to catch its breath (up sappen), a large bird then comes and spreads its wings over it, shielding it from the sun. The Heart then gets a little rest. But even then, when it rests, it still looks toward the Spring, and longs constantly for the Spring. But since it longs so much for the Spring, why does it not just go to the Spring? The answer is that when the Heart wants to go close to the Mountain upon which the Spring is above, it can no longer see the mountain peak; it cannot look at the Spring. And were it to not gaze at the Spring, its soul would expire and it would die, for the Heart's entire lifeforce is only from the Spring. And when it stands facing the Mountain, then it sees the mountain peak where the Spring is. But as soon as it wants to go to the Mountain - the peak disappears from sight (for such indeed is the way with a tall mountain; standing from afar the peak is visible, but upon going nearer, the peak is no longer visible), and then it can no longer see the Spring, and could, Heaven forbid, expire. And were this Heart to die, Heaven forbid, the entire world would cease to exist (and would be destroyed), for the Heart is the lifeforce of everything. And how can the world endure without the Heart? For sure nothing can exist without a heart. Because of this, the Heart cannot go to the Spring; it only stands facing the Spring, longing and screaming ceaselessly to be able to come to the Spring.
"Now, the Spring is not within time - it is completely beyond time. For the Spring has no time (in other words, the Spring has no days and no time at all, because it is completely above worldly time). So how can the Spring exist in the world? (For, nothing in the world can exist without a time.) But the only time that the Spring has is only this that the Heart bestows the Spring a day as a gift. Now, when the end of that day approaches and the day is nearly over - and if the day would go, the Spring would no longer have any time, and the Spring would depart from the world, Heaven forbid. Then when the Spring is no longer, the Heart itself would also expire, Heaven forbid; then the whole world would cease to exist, Heaven forbid. Then, when it gets close to the end of the day, they then begin to bid each other farewell, one from the other (gizzegginin - wishes and blessings upon departing) - the Heart with the Spring. They begin saying parables, poems and songs, one to the other - very wonderful parables and songs - with great love and tremendous yearning, one for the other; the Heart for the Spring and the Spring for the Heart. And the True Man of Kindness supervises and guards over this. When the day is just about to end, at the precise moment that it is going to end (which as soon as the day finishes and the Spring would no longer have any day left, it would pass away, and thus, Heaven forbid, the Heart would expire too, and the whole world would be destroyed) - at that moment this True Man of Kindness arrives and gives a gift of a day to the Heart. The Heart then gives the day to the Spring. The Spring then once again has time (that day, the Spring can again maintain its existence, and consequently the Heart too can maintain its existence etc.). Now, when this day comes from the place whence it comes, it also comes along with wonderful parables and songs which contain all the wisdoms. And there are differences between the days, for there is Sunday, Monday etc., and likewise there are the New Moon and Festival days (in other words, according to what sort of day comes along, with such songs it arrives).
"And all the time that the True Man of Kindness has, is entirely through me (that is, through the stuttering beggar who is telling all this). For I go around and collect all the true acts of kindness, and from them, all time comes to exist. (So therefore, the stuttering beggar is even cleverer than the wise sage who boasted that he is wise like any day one wishes. For the very essence of time and its days come into existence through him; and the days come along with poetry and parables containing all wisdoms etc.) So, you can see that I have an approbation from this True Man of Kindness, that I can say parables and songs containing every sort of wisdom (because all the days, with the riddles, songs and their poetry, come into existence entirely through him). Now I present you as an absolute gift, droshoh gishank, that you should be like me." All who were there became very happy, and there was great gladness there. And they had a blast (hilu gittun).
Fourth Day
When they had completed that day's celebration and afterwards slept the night, in the morning, they again remembered and yearned etc... for the beggar who had a crooked neck. In the midst of this, he enters and says, "I am here (and so forth…)! Previously, I blessed you to be like me. Today I present it to you as a wedding gift droshoh gishank, that you should be like me. You think that I have a crooked neck. I have no crooked neck whatsoever! On the contrary, I have a very straight neck, a very beautiful neck. Except, there are vapors [havolim] of the world (that is, worldly nonsense), and I don’t want to release any breath or spirit [duch] whatsoever into the vanities of the world. (Therefore, it appears that his neck is crooked, since he twists his neck from the vanities of the world, and does not want to release any breath or spirit whatsoever into the world's vanities.) But the truth is that my neck is very beautiful; a very amazing neck. For I have a very amazing voice. All kinds of sounds (koilois) in the world, which are only sound without speech - I can mimic all of them and produce them with my voice. For I have a very superb neck and voice. And, I have an attestation to this from that country. Because, there is a country where they are all very great experts in the art of making music (playing and singing music). Everyone there is occupied with this art, even the little children. There is not a child there who can't play on some sort of musical instrument. The least skilled person in musical knowledge in that country would be the greatest master of music in a different country. Now, the masters and the king of that country and the orchestras and singers (cappeliess) are very wildly great masters in that wisdom.
"Once the country's wise men sat together, and each one boasted of his musical skills (chochmah). One boasted that he could play a certain musical instrument, and another boasted that he could play a different instrument. Yet another boasted that he could play on yet another musical instrument. One boasted that he could play many musical instruments, and still another boasted he could play on all the instruments. One boasted he could replicate with his voice the sound of a certain instrument. Another boasted he could replicate with his voice the sound of a different instrument, while another boasted he could replicate with his voice the sound of many musical instruments. Still, another boasted he could replicate with his voice exactly like the beating of a drum (which is called a poik) - just like the drummer. Another boasted he could replicate with his voice the shooting of a cannon (which is called urmatis). And I was also there (that is the one with the crooked neck who is telling all this). I spoke up and said to them, 'My voice is better than all your voices. The proof is: if you are so skilled in music, let`s see if you can help these two countries.
"For there are two countries. These two countries are a thousand miles apart one from each other. And there in these two countries, when night comes no one can sleep. For when it becomes night, everybody begins crying out with a sound of wailing - men, women and children. For at night there can be heard the sound of exceedingly bitter wailing (that is, the sound of crying and lamenting). Because of this, everyone who is there must start to cry out; men, women and little children. If a stone were to lie there, it would melt. That is what happens in both countries. For in this country the wailing sound is heard and everyone must lament, and likewise in the other country; it is also so. Now, from one country to the other, there is a distance of a thousand miles. So, if you are such experts in music (that is, you can play and sing), I will see if you can help these two countries, or at least replicate the sound (that is, mimic the precise sound of the wailing that is heard there).' They said to him (that is, the expert musicians said to the one who had a crooked neck), 'Will you take us there?' He said, 'Yes, I am taking you there', and they all arose to go there. They went and arrived there (that is, to one of these two countries). When they arrived, as night came, it was as usual - they all began wailing, and these experts wailed too. (So, they saw with certainty that they could not help these countries.) Then he said to them (that is, the one whose neck was crooked said to these sages), 'Tell me at least, from where is the wailing voice which is heard there, coming from?' They said to him, 'And you do know?' He replied, 'Of course I know.
'For, there are two birds: one a male, and one a female, and they are the only pair of their kind in the world. The female got lost. He seeks her, and she seeks him. They sought each other for a very long time, until they both got lost and they realized that they would no longer find each other. So, each one stayed where it was and made a nest. He made a nest near one of the two countries - (and) not very near, except that relative to how much a bird's voice travels, it is called near, since from the place where he stopped and made himself a nest, his voice can already be heard there in that country. Likewise, she also made herself a nest near the other country (near enough that her voice could be heard there). When night comes, this pair of birds then start to wail. For he bemoans over her and she bemoans over him, and they lament very loudly with a very great wailing sound. And this is the sound of wailing heard in these two countries. On account of this, they must all begin wailing there and are unable to sleep.' (The crooked-neck related all of this.) But they did not want to believe this. They said to him, 'Will you take us there (that is, to the birds)?' He said, 'Yes, I can take you there. But, how can you go there? If even here you cannot bear the sound of the wailing and you must all wail - when you will approach there, you will surely not be able to withstand the wailing sound at all.
'And during the day (it is impossible to go near, since) it is impossible to bear the joy that is there. For by day the birds gather together around each of these birds; to each one separately; that is, to him and to her, and they console them and make them happy with extremely great rejoicing. They pour out words (of sympathy), and console them that 'You will still find each other'. They make them very happy, so much so, that by day, it is impossible to bear the joy that is there. But the sound of the birds making them happy is not heard from afar, just when one comes there. But the sound of the pair wailing at night, this is heard far away. And because of this, you cannot go there.' They said to him (that is, these experts said to the one with a crooked neck), 'You can rectify this?' He replied, 'Yes, I can correct it. For I can replicate any sound in the world precisely (that is, he can produce them with his voice, making it exactly like any sound that he wishes). Furthermore, I can throw voices - that is, I can throw a sound, which here - in the place that I release the sound, the sound will not be heard at all. Only somewhere far away, there the sound will be heard. Therefore, I can throw her voice to him, that is, the sound which I will let out will arrive close to the place where he is. Likewise, I can throw his voice so that it arrives close to her. Through this I will bring them back together (thus rectifying everything). But who is going to believe (him regarding) this?
So, he went and took them into a forest. They heard the sound of someone opening a door, closing it again and then locking it with the bolt (klaimke); and firing from a gun (biks); sending the dog to fetch the thing that was shot, and the dog was tossing and turning in the snow (gigraznit in shney). The musical experts heard all this and they looked around - they saw nothing; and also, from him they heard no voice or sound whatsoever. (It could only be, that he, the crooked neck, was throwing those sounds. So, they saw for certain, that he can replicate precisely any sound, and he can also throw it and thereby rectify everything.) (And he [the Rebbe] did not tell (us) more about this but continued on, and it is understood that he skipped over something here.) "So, you can see that I have a testament from that country, that my voice is very amazing, and that I can replicate any type of sound in the world. Today I give this to you as an absolute wedding gift, droshoh gishank, that you should be like me." With that there was very great rejoicing there, and extremely high spirits.
Fifth Day
On the fifth day, the couple were also happy. They remembered the beggar who was a hunchback [hoiker] and they yearned for him very much, "How could we bring that hunchback beggar here? For if he were here, the joy would be immense!" In the midst of this, he arrives and says, "I am here! I have come to you for the wedding". With that he fell on their shoulders, hugging them and kissing them. He said to them, "Previously, I blessed you to be like me. Now I give it to you as a wedding (discourse) gift, that you should be like me. And in fact, I am not hunchbacked [hoiker] at all. On the contrary, I have such shoulders [plaitzes] that are in the category of 'a little that hold the much'. And I have a testament to this. For, once people were talking, and they boasted about this matter. Each one boasted that he has this feature of 'a little holding the much' (in other words, a small place containing very much). They smirked and laughed at one of them. But the rest who boasted about this power of 'a little holding the much' were accepted. But the power of 'a little that holds the much' that I possess, is greater than all the others.
"For, one of these people boasted that his brain is in the category of 'a little that holds the much'. For he carries on his brain thousands and tens of thousands of people together with all their needs, all their behaviors, and all of their experiences and movements; everything about them, he carries all of this entirely on his brain. So, he is 'a little that holds the much', since a bit of brain bears on it so many people as well as their needs etc. (Therefore, he is called 'a little that holds the much', that is, a bit of space which holds and bears so much, namely the bit of brain containing and bearing so many people with all their affairs etc.) But they laughed at him and those present there replied, 'You are nothing, and your people amount to nothing'. One of them spoke up and said, 'I once saw such 'a little that holds the much'. For, once I was passing near a mountain, and I saw a huge amount of garbage and filth on it. I found it strange - from where does it come on the mountain so much garbage and filth? Now, there was a man near this mountain. This man said, 'All this is all from me!' For that man lived near that mountain, and always threw on the mountain his garbage and excrement from his eating and drinking. It was from him that there was so much garbage and filth on that mountain. So, this man is 'a little that holds the much', insofar as so much garbage comes about from one man. That's what this is too.' (That is, so is the 'little that holds the much' of the one who boasted that his mind bears so many people etc.)
"Another one of them boasted that he has the feature of 'a little that holds the much', since he owns a bit of countryside that produces an abundance of fruit. Afterwards they reckon the fruit that the country has produced and they see that the plot of land does not in any way hold as much space as the fruits need to take up. There is not enough space in the plot of land to hold so much fruit, so this is 'a little that holds the much' (namely, a little space that holds so much). His words pleased them, for in truth, this is certainly a 'little that holds the much'.
"One of them said, since he owns a very wondrous orchard [pardes] - where there are fruits and so forth and a great many people including noblemen travel there, since it is a very beautiful orchard. During the summer, very many people, including noblemen, travel there to take walks there. And in truth, in the garden, there is not such a space big enough to hold so many people. This then, is 'a little that holds the much'. This too pleased them.
"One of them said that his speech is in the category of 'a little that holds the much'. This is because he is the private secretary of a great king, and many people come to see the king. This one comes with praises to the king (that is, each one says a praise to the king), another with requests to the king and so forth. And it is certainly impossible for the king to give an audience to every one of them. But I am able to condense everything they all have to say into just a few words. And I tell the king just these few words which contain all their praises and requests. Now, everything that all of them have said is condensed within my few words which I tell the king. Therefore, my speech is 'a little which holds the much'.
"One of them said that his silence is 'a little that holds the much'. For he has against him very many accusers and slanderers who gossip very much about him. They fight him and talk against him very much. But, to whatever they slander him, quarrel with him, and whatever they say against him, he makes one silence. And that refutes all the questions and all the utterances spoken against him. So, with his silence alone, he answers all of it. Therefore, his silence is 'a little that holds the much'.
"One of them said that he is in the category of 'a little that holds the much'. For there is a poor person who is 'well-visioned' [that is, blind], and very large, whereas he (that is, the one who was boasting and telling this) is very small, and he leads around the large poor one who is blind. Hence, he is 'a little that holds the much', for the blind one could slip and fall, but he supports him by leading him. Due to this, he is 'a little that holds the much', since he is a small person and holds the big blind one. Now, I (that is, the hunchback who was telling all this) was also there; and I declared, 'It is true that you all have the aspect of 'the little that holds the much'. And I understand everything that you were alluding to (that is, all those who boasted one by one of their 'little that holds the much' - he knows what each of them meant); even the final one who boasted that he leads the big blind one. He is the greatest of all of you. But I am still greater and higher than all of you. Because he who boasted that he leads the big blind one, he means that he conducts the lunar cycle (that is, the heavenly sphere where the moon is). For the moon is called blind, for she does not shine in-and-of herself, and she has nothing of her own whatsoever. And he (who boasted of this) conducts the moon in her orbit, even though he is small and the moon's orbit is very large. And this maintains the entire world, for all earthly existence depends upon the moon; for the earth needs the moon. Thus, he is truthfully in the category of 'a little that holds the much'. However, nevertheless, my power of 'a little that holds the much' is totally higher than all of them. And here is the proof:
"For once, there was a group of people that investigated into the phenomenon that each and every animal prefers a different type of shade in which to rest. Each and every animal chooses a certain type of shade in which it desires to rest - only in that type of shade specifically. Similarly, each and every bird has a specific type of branch on which it likes to perch, and not on any other sort of branch. Another bird has a different sort of branch which only there it perches and not on any other branch. Each and every type of bird has their specific branch. So, the group investigated if there could be found such a tree in whose shade all types of beasts could rest - which every sort of beast would desire to rest there in the shade of this tree; and all the birds of the sky would want to perch on its branches. They investigated if there could be found such a tree, and they discovered that such a tree does exist. They wanted to travel there to that tree, for the delight that exists there by that tree is beyond imagination, since all the birds and all the beasts are found there, and there is no harm there from any beast whatsoever (that is to say, no beast injures anyone there). All the beasts intermingle and they all play with each other there; and it is certainly an extremely great pleasure to be there, near that tree. They started to investigate into which direction they would need to travel in order to come to that tree. A dispute began between them regarding this, and there wasn't among them anyone to determine the final decision. For, one said that it was necessary to go in this direction - to the east, and another said it was necessary to go to the west; one said here, and another said there, and so on. Until they could not determine and come to a decision on the right direction that they had to travel in order to get to the tree.
"Then a wise man came along and said to them, 'Why are you investigating in which direction one needs to go to the tree? First find out, who are the people who will be able to reach that tree! Because not everyone can come to this tree - only someone who possesses the traits of the tree. For, this tree has three roots. One root is faith (that one should believe in God, blessed is He); a second root is awe (fear of God); and the third root is humility (that is, not to have esteem for oneself). And the trunk of the tree is truth; that is, the tree itself is truth from which the branches emerge. Because of this, only someone who has in himself these traits of the tree, can reach the tree (that is, faith - that he should believe in God; fear - that he should have fear of God; and humility - he should not have any esteem for himself; and truth).' This is what the sage told the group.
"The group however, did not all have these attributes, and not all of them were worthy of going to the tree. For only some of them possessed and had in themselves these traits. But there was a very great bond of unity between them (that is, the group all loved each other and held themselves tightly together). They did not want to separate one from the other - that some of them should go to the tree (that is, those who already had these virtues of the tree) and the rest would stay behind. This, they did not want, for they held themselves very much together. Instead, they must wait until all of them would work hard on themselves in attaining these character traits, so that they would all be able to go to the tree. So, this is what they did, toiling until they all came to these traits (that is, they all waited one for the other until each one had toiled, and they all came to these virtues; that is, they all had faith, fear and so on). As soon as they all came to these good traits, then they all came to one opinion, and they all agreed on one direction by which they needed to go to the tree. They all went for a while until they saw the tree from afar. Meanwhile, they had a look - and the tree is not standing in any place at all, for the tree has no space whatsoever. And if it has no place whatsoever - how can they get to it?
"And I (that is, the hunchback who is telling all this) was also there with them. I announced to them, 'I can bring you to the tree. For the tree has no place whatsoever, for the tree is completely above space (in other words, it transcends worldly space - it has no place whatsoever). And the category of 'a little that holds the much' is still within space. For although it is 'a little that holds the much'; that is, a little space holding much more than can be put in the space; nevertheless, it still takes place in space, since it still occupies some bit of space. And I (that is the hunchback) have such an aspect of 'a little that holds the much', that it is the absolute end of space, which beyond there is no space whatsoever. Because of this, I can carry all of you to the tree, which is totally above space.' (For, this hunchback is in the category of an intermediary; that is, a midpoint between space and above space. For he is the highest category of 'a little holding the much', which is the actual end of space, after which there is no unit of space whatsoever, since from there and above is the aspect of totally beyond space. Therefore, he can take them from within space, and bring them beyond space.) I took them and carried them to the tree. So, you can see that I have a testament that I have the highest degree of 'a little that holds the much'. (And because of this he had the appearance of a hunchback, for he carries on himself so much, and he is in the category of 'a little holding the much'.) And now, I hereby give you this as a gift, that you should be like me." A very great joy and a very great gladness broke out there.
Sixth Day
On the sixth day they were also rejoicing, and they were also yearning, "How can this one who had no hands be brought here?" Meanwhile he enters and says, "I am here! I have come to you for the wedding." He too spoke to them in the same manner as the others, and he fell upon their shoulders and kissed them, and said to them, "You think I am crippled in the hands. I am not at all crippled in the hands. I really do have power in the hands. But I do not use the power that I have in my hands in this world, because I need this power for something else. And regarding this I have a testament from the Castle of Water [foon dem vasseriken schloss].
"For once we sat together, some people. Each one was boasting of the power which he had in his hands. One boasted that he had a certain power in his hands. Another boasted that he had another strength in his hands. Likewise, each one boasted of the strength that he had in his hands. Namely, one was boasting that he has so much power and strength in his hands, that even after he shoots an arrow, he is able to draw it back to himself again. For he has such a power in his hands - although he has already shot the arrow, he still has the power to turn it around and draw it back again (to himself). I (that is the one without hands who is telling all this) asked him, 'What kind of arrow can you draw back?' For there are ten types of arrows, and there are ten types of poisons. That is, when one wants to shoot an arrow, it is smeared first with a poison from the ten types of poison. When the arrow is smeared with this poison, the arrow does so much harm, and when the arrow is smeared with a different poison, it does more damage. Likewise, there are ten types of poison, each one worse than the other, that is, more harmful. And these are the ten types of arrows, for there is actually one type of arrow; it is only because of the different poisons that the arrows are smeared with, which are ten types, thus they are called ten types of arrows. This is why he asked him, 'What kind of arrow can you draw back?' He also asked him whether he is able to draw back the arrow [only] before the arrow has struck someone, or if even after the arrow has already struck someone, he could still draw it back. To this, that person answered, 'Even after the arrow has already struck someone, I can still draw it back'. 'But however, which type of arrow can you draw back?' He answered, 'Such and such a type, I can draw back'. I (that is the one without hands who is telling all this) called out to him, 'If so, then you are unable to heal the Queen's Daughter. If you are only able to draw back one type of arrow, you cannot heal the Queen's Daughter.'
"One boasted that he has such power in his hands, that when he takes or receives something from someone, he is really giving him (that is, with this that he takes and accepts from someone - with that itself he gives him). Thus, he is a charitable person. I asked him, 'Which charity do you give?' (For there are ten types of charity.) He answered that he gives a tithe. I called out to him, 'If so, you are unable to heal the Queen's Daughter. For you have no way of getting to the place where she is (because you give only a tithe). For you can only enter one of the walls surrounding her (in the place where she is dwelling). For this reason, you cannot come to her place.'
"One boasted that he has such a power in his hands, 'Being that there are officials in the world (that is, senior men who are given leadership over a city, a state etc.); and each one needs wisdom. Now, I have such a power in my hands, that with my hands I can transmit to him wisdom by laying my hands upon him.' I asked him, 'What type of wisdom can you give with your hands?' For there are ten measures (kabin) of wisdom (that is, ten fields of knowledge).' He answered, 'Such-and-such a wisdom I can give'. I called out to him, 'If so, you cannot heal the Queen's Daughter, for you cannot know her pulse. For there are ten sorts of pulses, and you can only diagnose one type of pulse; since you can only transmit one type of wisdom with your hands.'
"One boasted that he has such a power in his hands: when there is a storm wind, he can grasp it with his hands and hold it back. And further, with his hands he could make the wind tempered that it should be the sort of wind which is needed. I asked him, 'Which kind of wind can you grasp with your hands? For there are ten types of winds.' He answered, 'Such-and-such a wind'. I called out, 'If so, you are unable to heal the Queen's Daughter, for you are totally unable to play before her that melody. For there are ten types of melody. And the healing of the Queen's Daughter's is through melodies. But you are able to play only one of those ten melodies before her.' They all spoke up and said, 'What can you do (your power)?' He answered, 'I can do that which all of you cannot do. That is, all the remaining nine parts of everything that each one boasted of, which you are unable to do, I can do all of them.'
"For there is a story. Once a king desired (became infatuated about) [lit. cooked himself up about] a Queen's Daughter. He tried in many ways to catch her, until he succeeded, and he managed to capture her - then she was with him. Once the king dreamed that the Queen's Daughter stood over him and killed him. He awoke, and the dream entered very deeply into his heart. He called all the dream-interpreters, and they interpreted for him according to its simple meaning - that the dream would come true literally according to its simple meaning - that she would kill him. The king was unable to give himself a solution as to what he should do with her. To kill her - it would hurt him. To send her away from him - this grieved him severely, as another man would take her, and this grieved him very much. For he had invested so much effort to get her, and now she would come to another man's hand. And moreover, if he let her go and she came to another man's hand, then it is even more likely that the dream would come true that she would kill him, since she was with someone else. He was afraid to keep her with him because of the dream, lest she kill him. So, the king did not know what to do to her. Meanwhile, his love for her perished little by little because of the dream (that is, he no longer loved her so much as before). The love continued to deteriorate more and more as time went on. And likewise by her, the love perished each time more and more, until she developed a hatred of him, and she fled from him.
"The king sent out to search for her. They came and told him that she was to be found near the Water Castle. For there is a Castle of Water, and there are ten walls there, one inside the other. And all ten walls are of water, and also the floor inside the castle, on which one walks, is also of water. Likewise, the garden with the trees and the fruits, are made entirely of water. As for the beauty of the Castle and the novelty of this Castle, there is no need to discuss, for it is certainly a very wild novelty, for the whole Castle is of water. Of course, it is impossible to enter the Castle, for one would drown in the water, since the whole Castle is entirely made of water. Now, the Queen's Daughter, upon fleeing, reached the Castle, and was walking there around the Castle. They told the king that she was walking aimlessly there around the Water Castle.
"The king went with his army to catch her. When the Queen's Daughter saw this (that the king and his army wanted to catch her), she decided she would run into the Castle. For she preferred to drown in the water, than that the king should capture her, and that she would be with him. And perhaps after all, she would be saved, and she could make it into the Water Castle. When the king saw this, that she was running into the water, he said, 'If that is the case, well then…' So, he commanded to shoot her, and if she dies, she dies. They shot at her, and she was struck by all the ten types of arrows that are smeared with the ten types of poison. Now she, the Queen's Daughter ran into the Castle of Water. She entered it, and passed through all the gates of all the ten walls of the Castle of Water (since there were gates in the walls of water), until she entered into the Castle's interior where she collapsed and remained unconscious.
"And I heal her! (That is, the one without hands who is telling all this.) For whoever does not have in his hands all the ten types of charity, he cannot pass through all of the ten walls of the Water Castle, for he would be drowned in the water. The king and his army pursued the Queen's Daughter, and were all drowned in the water. But I am able to pass through all the ten walls of the Water Castle. Now, the walls of water are the ocean waves that stand like a wall. The winds are what erect the waves of the ocean, and lift the waves up. Now, these walls of water are the ocean waves that stand like a wall. And the winds erect the waves and lift them up. The waves which are the ten walls stand there permanently, but it is the winds that hold them and lift them up. But I am able to enter and pass through all of these ten walls of the Water Castle. And I can draw out from her (that is, from the Queen's Daughter) all the ten sorts of arrows. And I know all the ten sorts of pulsebeats through the ten fingers. For through each of the ten fingers one can know a particular pulsebeat from the ten sorts of pulsebeats. And I can heal the Queen's Daughter through all the ten sorts of melody (for her healing is through melody). Therefore, I do in fact heal the Queen's Daughter. And so, you can see that I possess in my hands such a power. Now I give this to you as a wedding gift." Thereupon, tremendous happiness prevailed there, and they became extremely joyous.
Posts
