"And the she-mule saw the angel of Hashem," part two

427. "And the she-mule saw the angel of Hashem standing in the way, and his sword drawn in his hand" (Bemidbar 22:23). "In the way" means in that path into which he was sinking, THE WAY OF WITCHCRAFT AND SORCERY. "And his sword drawn in his hand:" HE ASKS, If his mission was against the she-mule, what need was there for the sword? If his intentions were against Bilaam, why did the see him but Bilaam was unable to perceive him? HE RESPONDS: It must be that his mission was intended against all, BOTH TO THE SHE-MULE AND BILAAM. The angel came before the she-mule to help her out from the way loaded on her, MEANING THE WITCHCRAFT AND SORCERY THAT WERE PLACED ON THE SHE-MULE. How DID HE RELIEVE HER? With compassion. And he stood against Bilaam to punish him for his intention to follow his own authority rather than a higher authority.

428. Rabbi Yosi said, Now there is room to question if BILAAM'S utterances were from the aspects of the lower Sfirot and not from an other place, as it is written: "And Elohim came to Bilaam...but only that word...." (Bemidbar 22:20) Rabbi Yitzchak said, This is how I learned that all these references to Elohim here were referring to an angel, who came from the aspect of harsh Judgment, to which are linked the power and strength of the lower crowns of which Bilaam made use. Hence, IT IS WRITTEN: "And Elohim came to Bilaam," and, "And Elohim said to Bilaam" (Ibid. 12), because an angel is sometimes referred to by a supernal name.

429. "And the she-mule turned aside out of the way" (Ibid. 23), meaning that she deviated from the aspect that she was encumbered with, the aspect of harsh Judgment against Yisrael. HE ASKS: How did Bilaam perceive that she deviated from that path? Rabbi Shimon only meant to say that, even along the road, he wished to harm Yisrael with the strength of his she-mule. Since he was unable to, it is written, "And he struck the she-mule with a staff" (Ibid. 27), MEANING THAT he burdened her and loaded her with the powers of harsh and forceful judgment. That is why it is written, "with a staff" and "staff" is precise, which alludes to powerful and harsh Judgment. It is not written: 'his staff,' but rather "a staff," WHICH INDICATES THAT WELL-KNOWN STAFF THAT IS HARSH JUDGMENT.

430. Come out and see how powerful and effective was the wisdom of the wicked one and his passion to harm Yisrael, because he was careful to leave the authority above, THAT PREVENTS HIM FROM THAT due to his passion to have honor and to harm Yisrael.

431. "But the angel of Hashem stood in a path of the vineyards..." (Bemidbar 22:24). What is written above? At first, it is written: "And the she-mule turned aside out of the way, and went into the field," meaning it followed a straight course in the side of field, WHICH IS MALCHUT, and deviated from what was instilled in her, FROM THE COURSE OF WITCHCRAFT WITH WHICH BILAAM HAD BURDENED HER. "And Bilaam smote the she-mule, to turn her into the way" (Ibid. 23), meaning to diverge from that course of the field, WHICH IS MALCHUT OF HOLINESS, TO THE COURSE OF HIS WITCHCRAFT. Rabbi Yosi said, Between the angel and Bilaam, the she-mule found herself in great distress. Afterward, when Bilaam realized that he was unable TO DEVIATE HER FROM THE COURSE OF THAT FIELD, then "he struck the she-mule with a staff," as we explained, THAT STAFF REFERS TO HARSH JUDGMENT.

432. "But the angel of Hashem stood..." Rabbi Aba said, How important it is for us to pay attention to the words of the Torah. These verses are imbued with higher wisdom. Is it in vain that this angel comes out, to be seen to one she-mule, or to stand against her between the vineyards, now here and now there? It is only that it is a higher secret and with everything, the Holy One, blessed be He, wished to protect Yisrael, so they would not be controlled by evil beings because they are the lot of the Holy One, blessed be He.

433. "But the angel of Hashem stood in a path of the vineyards." We were taught that when she, MALCHUT, is adorned from the aspect of Ima, in her decorations appear 1,500 aspects engraved on her ornaments. When she, MALCHUT, wants to unite with the king, THAT IS ZEIR ANPIN, she gets adorned with a crown of four colors. Those colors glow in the four directions of the world, and each and every color glows three times in its direction, which are the twelve marked boundaries. They come to be included in twelve others.

434. At the top of that crown, there are four rows to four directions - NORTH, SOUTH, EAST, WEST - which are ROWS OF towers, as it says, "Banks (also: 'towers') of fragrant flowers" (Shir Hashirim 5:13). What is "fragrant?" It is as it says, "With all powders of the merchant" (Ibid. 3:6). On each tower are three portals, set with fine stones around each side. This crown shines with engravings of precious gold of Ophir for the glory of the King, as it is written: "I will make men more rare than fine gold; and mankind, than the pure gold of Ophir" (Yeshayah 13:12).

435. Under the crown, gold bells are suspended all around, a gold bell from this side, a gold bell from that side, and one pomegranate. Within that pomegranate, there are a thousand bells and each one of those bells glows in red and in white. That pomegranate is divided into four segments and stays open to display its bells. There are 325 bells to this side and similarly to each and every side until all the four directions in the world glow from the display of each individual segment. They are referred to as "a piece of a pomegranate," as it is written: "Your cheek is like a piece of a pomegranate within your locks" (Shir Hashirim 4:3).

436. The four wheels in the four segments OF THE POMEGRANATE take, through rolling, that crown. When they have taken it, they elevate themselves upwards, until they reach wheels in the upper segment, that moans day and night. THEN all these segments join and take that crown and lift it upright and the sound of these wheels reverberates throughout the firmaments. Hearing this melodious sound, all the legions of heaven are excited and all ask one another about it, until all recite and proclaim: "Blessed be the glory of Hashem from His place" (Yechezkel 3:12).

437. When the King, THAT IS ZEIR ANPIN, units with the Matron, THAT IS MALCHUT, this crown is elevated and set on the head of the Matron, ONLY WHEN ZEIR ANPIN IS JOINED WITH MALCHUT. Then one higher crown descends, ALSO TO ZEIR ANPIN, that is set around with every fine gem, and bulbs and flowers. It is equipped with six circles to the six directions of the world, carried by the six wings of the eagle; fifty grapes are surrounding THAT CROWN, engraved on it by supernal Ima, BINAH. They are set with precious gems, WHOSE COLORS ARE white, red, green, black and purple, with 613 lights to each and every direction.

438. There are 1,600 towers to each and every direction and each individual tower is MADE OF permanently set rows (Heb. turim), MEANING THAT EACH TOWER IS SURROUNDED WITH A FEW HOUSES, DERIVED FROM TURIM. They blossom above and get their sustenance from the table of supernal Ima, WHO IS BINAH, from her anointing oil. Then the supernal Ima quietly bestows supernal gifts, sends them and sets them into that crown. Afterward, she endows abundant rivers of holy anointing oil on the King's head, ZEIR ANPIN. From His head, that supernal, precious oil flows down on His glorious beard and from there it flows over the King's garments. That is what is written: "It is like the precious ointment upon the head, running down upon the beard..." (Tehilim 133:2).

439. Afterwards, the crown returns. Supernal Ima decorates ZEIR ANPIN with this crown and spreads over ZEIR ANPIN and over Malchut glorious garments with that crown. Then the sound reverberates throughout the worlds: "Go forth, O daughters of Zion, and behold King Solomon with the crown, with which his mother crowned him" (Shir Hashirim 3:11). KING SOLOMON IS ZEIR ANPIN AND HIS MOTHER IS BINAH. She then rejoices with all the King's children. Who are they? They are all those who come from the side of Yisrael, because they do not join with them WITH THE UNION OF ZEIR ANPIN AND MALCHUT. None stay with them except Yisrael, who are of her household and serve them, WHICH MEANS THEY RAISE MAYIN NUKVIN (FEMALE WATERS) THROUGH THEIR TORAH STUDY AND PRAYER THAT AWAKEN THE UNION. As a consequence, the blessings that emerge from them, FROM THE UNION OF ZEIR ANPIN AND MALCHUT, belong to Yisrael.

440. And Yisrael take everything, MEANING ALL THE BLESSINGS THAT RESULT FROM THE ILLUMINATION OF THE UNION OF ZEIR ANPIN AND MALCHUT. They send part of them to the rest of the nations and from that part are sustained all the rest of the nations. We have learned that the parts of the lower beings, MEANING THE OUTER FORCES, AND THE OTHER NATIONS OF THE WORLD, are drawn from a very fine path which emerges from between the aspects of the portions of the ministers of the heathen nations. From there, it separates to several directions. That is what we called 'the residue' that emanates from the side of the Holy Land, THAT IS MALCHUT.

441. Therefore, the whole world drinks from the residue of the land of Yisrael. What is that land of Yisrael? We have already explained THAT THE LAND OF YISRAEL IS MALCHUT. Both above and below, all the rest of the heathen nations are sustained only from that residue. Do not think it is just they themselves, for even the lowest Sfirot drink from that residue. This is the meaning of "a path of the vineyards." That is the path from the chief ministers of the rest of the nations, who are blessed from it.

442. When the angel saw that Bilaam had turned his she-mule towards that path, THAT IS REFERRED TO AS "A PATH OF THE VINEYARD" IN ORDER TO CONVEY FROM THERE THE POWER TO CURSE YISRAEL, It says, "To turn her into the way." THIS INDICATES THE PATH PRACTICED BY THE OUTER FORCES, WHICH IS A PATH OF THE VINEYARD, THROUGH WHICH THEY RECEIVE ALL THEIR SUSTENANCE. Instantly, "the Angel of Hashem stood in a path of the vineyards" to block that path, so the rest of the heathen nations would not be able to be helped by it nor would the lower Sfirot OF THE OUTER FORCES. "A PATH OF THE VINEYARDS" accords with the words of Rabbi Yitzchak that it is written, "They made me the keeper of the vineyards" (Shir Hashirim 1:6), meaning to preserve and bless, during the exile, the rest of the nations THAT ARE CALLED "VINEYARDS." "I have not kept" (Ibid.) Yisrael who are "my own vineyard" (Ibid.), because they are in exile, and are not properly blessed as they deserve.

443. "A wall being on that side, and a wall on that side" (Bemidbar 22:24). Rabbi Aba said, How was it possible for the angel to block that path? HE REPLIES: It is only because he had another help, which was the Holy One, blessed be He, and the Congregation of Yisrael, WHICH IS MALCHUT. Rabbi Yehudah said, The Torah helped him out, because it is written: "On the one side and on the other were they written" (Shemot 32:15).

444. At that time, it is written: "And when the she-mule saw...she thrust herself to the wall" (Bemidbar 22:25). What is the meaning of, "she thrust herself to the wall?" HE RESPONDS: IT IS as it is written: "A breaking down of walls" (Yeshayah 22:5). THAT WALL MEANS A PROTECTIVE WALL. HERE TOO, a wall MEANS a guardian, which is that FORCE which protects them. "And crushed Bilaam's foot against the wall" (Ibid.) MEANS that she, THE SHE-MULE, gave him no help at all, but in her distress she sent him to the wall, WHO IS THE CHIEF MINISTER THAT PROTECTS THEM. That is what she intimated to him, BY PRESSING HERSELF TO THE WALL. Then "he struck her again" (Ibid.) at that LEFT side.

445. "And the angel of Hashem went further, and stood in a narrow place" (Ibid. 26). At that time, THE ANGEL closed up all the routes and supporting courses, so she would not have any help whatsoever from any side in the world. Then "she lay down under Bilaam" (Ibid. 27), MEANING SHE COUND NOT EVEN HINT TO FIND HELP, AS SHE DID BEFORE, SO HE WOULD ASK HELP FROM THE WALL, AS MENTIONED ABOVE. When Bilaam saw that he was powerless, it is written: "And Bilaam's anger burned, and he struck the she-mule with a staff" (Ibid.). We were taught that he loaded her and coursed her with weapons of forceful harsh Judgment, AS WE MENTIONED THERE.

446. "And Hashem opened the mouth of the she-mule..." (Ibid. 28): That is one of those things that were created on the eve of Shabbat at twilight. Rabbi Yitzchak said, What benefit is there from this, to Bilaam or to the she-mule or to Yisrael, in these speeches OF THE SHE-MULE? Rabbi Yosi said, The princes that were with him had a good laugh at him. When they reached Balak, they said to him, You will not find any substance in the speeches of this fool you sent us to call on; CONSEQUENTLY, with the utterances of his she-mule, he was disgraced. Rabbi Chiya said, If the she-mule was not spoken up with this, Bilaam would not have abandoned what was his. It is only through the utterances of his she-mule that he realized his power had been broken.

447. Rabbi Aba asked a difficult question. It is written, "and the earth opened her mouth" (Bemidbar 16:32) and it is written, "And Hashem opened the mouth of the she-mule." Why the difference between the earth and the she-mule? It is not written REGARDING THE EARTH that 'Hashem opened the mouth of the earth.' HE RESPONDS: It is only that there, it was Moses' decree that the earth should open her mouth. And the earth performed the command of Moses by opening. It is not proper that Hashem should carry out an instruction commanded by Moses, seeing that Moses has decreed and instructed: "and the earth opens her mouth" (Ibid. 30). Hence, THE EARTH performed the command OF MOSES, as it is written: "And the earth opened her mouth." However, here, there was no one who had decreed, but it was only the wish of the Holy One, blessed be He. Since that was His desire, it is written: "And Hashem opened the mouth of the she-mule." It originated with Him and through Him, it occurred.

448. Rabbi Yehuda said, I have studied this passage ABOUT THE "MOUTH OF THE SHE-MULE" and these words. These words seem not to be the needed ones, as it says, "And Hashem opened the mouth of that she-mule." It would have been more appropriate to have these utterances in matters of greater importance, words of wisdom. And if it is as the friends said, that Bilaam was taking pride in that his horse was in the pasture, AND THEREFORE HE HAD TO TAKE THE SHE-MULE, AND THE SHE-MULE has spoken up and said: "Am I not your she-mule, upon which you have ridden all your life to this day?" (Ibid. 30). THIS is where she should have made her opening statement, but she merely started with: "What have I done to you" (Ibid. 28). If so, why did the Holy One, blessed be He, bother Himself to open her mouth with these words?

449. Rabbi Aba said, It is definite that through these words OF THE SHE-MULE, I would have learned the thoughts of Bilaam, that he was not worthy to have the Holy Spirit rest on him. I also learned that his she-mule had no power to do good or evil. I further learned from this she-mule that beasts do not have the strength, to instill them with full understanding AND CONSEQUENTLY SHE SPOKE NO WORDS OF WISDOM. Come and see that Bilaam could not comprehend the speech of his she-mule nor the silly thoughts OF HIS SHE-MULE. How much more would he be uncomprehending of the knowledge of the most High, YET HE CLAIMED THAT HE "KNOWS THE KNOWLEDGE OF THE MOST HIGH" (BEMIDBAR 24:16).

450. "And she said to Bilaam, 'What have I done to you?'" MEANING THAT SHE SAID TO HIM, IS it within my power to do any good or harm - no, because beasts behave only the way they are led to behave. Although that she-mule was in great distress, she had no control on her own because Bilaam had loaded her with his magic and she remained under his authority.

451. "And Bilaam said to the she-mule, 'Because you have mocked me'" (Bemidbar 22:29). He should have laughed her off, but instead, he responded with illogic. Then they laughed at him and he was degraded in their eyes, IN THE EYES OF THE PRINCES THAT ACCOMPANIED HIM, and they realized that he was a fool. What did he say, "Because you have mocked me, I would there were a sword in my hand..." (Ibid.). THE PRINCES said, This fool BOASTS that he could destroy nations with his mouth, but he cannot even destroy his she-mule, and he needs a sword. We have further learned that beasts do not have that power required to have them be endowed with another spirit OF WISDOM. If people say, If the beasts could talk, how much perfected knowledge would come to the world, they should go learn from that she-mule, whose mouth the Holy One, blessed be He, opened to see how she spoke.