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).