And the Mare Saw the Angel of the Lord - 2

427. “And the mare saw the angel of the Lord standing on the road with his sword drawn in his hand.” “On the road,” the road where it was sunken, the road of spells and charms. “With his sword drawn in his hand.” If it emerges in relation to the mare, why does it need a sword? And if it emerges in relation to Balaam, why did his mare see it and he did not? Rather, it emerged for all, for both the mare and for Balaam.

The angel emerged for the mare, to pull it out from the road where it was loaded, meaning the spells and charms that were placed on the mare. It brought her out with mercy. It emerged for Balaam in order to punish him for wanting to go with his own authority, and not with the authority of above.

428. If Balaam’s words were coming from the side of the bottom Sefirot and not from another side, why is it written, “And God came to Balaam,” and “only the thing that I will speak to you”? However, here, “God” were all angels, and that one came from the side of harsh judgment, in which the power and might of the bottom Ketarim [pl. of Keter] that Balaam was using are gripped. This is why it is written, “And God came to Balaam,” “and God said to Balaam,” since sometimes, an angel is called by the name of the upper one.

429. “And the mare strayed from the road,” straying from that road that was loaded from the side of harsh judgment against Israel. By what did Balaam see that she strayed from that road? Even along the way, he wanted to harm Israel through the power of his mare. Since he did not succeed, it is written, “And he struck the mare with a cane,” loading her and clothing her with forces of harsh and strong forces of judgment with a cane, which is hard and strong judgment.

430. How strong was the wisdom of that wicked one, and his passion to harm Israel, since he sought to exit the authority of above, which prevented it from him due to his passion to glorify himself and harm Israel.

431. “And the angel of the Lord stood in the path of the vineyards.” In the beginning, it is written, “And the mare strayed from the road and went into the field,” on a straight road by the side of the field, Malchut, deviating from what was in her, from the road of spells that Balaam had loaded on her. “And Balaam struck the mare, to turn her back to the road,” to turn her from the road of the field, Malchut of holiness, to his road: of spells. Between the angel and Balaam, the mare was in distress. Afterwards, when Balaam saw that he could not turn her from the road of the field, “he struck the mare with a cane,” with harsh judgment.

432. Indeed, we should look into the words of Torah, those verses are intimated with sublime wisdom. Did that angel emerge for nothing to show a mare, or to stand before her between the vineyards, once here and once here? Rather, it is all a sublime matter, and the Creator wanted everything in order to protect Israel, so the evil kinds do not control them since they are a part of the Creator.

433. “And the angel of the Lord stood in the path of the vineyards.” When Malchut is crowned from the side of Ima, 1,500 sides emerged engraved in her ornaments. When Malchut wants to make a coupling with the king, ZA, she crowns herself with one crown of four sides. These sides blaze in the four sides of the world, each and every color blazing three times in its side, which are twelve carved borders, which come and become incorporated in twelve other ones.

Here The Zohar explains what is the path of the vineyards. The extract that the nations and all the external ones take from this thin trail is called “the path of the vineyards.” Therefore, it hurries to explain the great crowns of ZA and Malchut and their expansive bestowal, which reaches only Israel. Afterwards, it explains that the extract from that great bestowal reaches the nations and the external ones through the path of the vineyards. “And the angel of the Lord stood in the path of the vineyards,” blocking that narrow trail before them, too.

First it explains the two crowns of Malchut. One crown is what she receives from upper Ima. The other crown, she receives from her coupling with ZA.

It is known that first, Malchut receives Hochma without Hassadim from the left line of Ima, since the right line receives from ZA. At that time, it is considered that ZA takes a Sefira and a half from the right of Ima, Hochma and half of Daat of the right, which are both only Hassadim, while Malchut receives a Sefira and a half from the left of Ima, Bina and half of the left Daat.

For this reason, when Malchut is crowned from the side of Ima, who receives not from ZA, but from the left of Ima, 1,500 sides come out in her crown, engraved in her ornaments. A crown means her GAR. However, she does not receive all the GAR, 3,000, but rather a Sefira and a half, Bina and the left half of Daat, 1,500, which are engraved in her ornaments, in her crown.

The crown that Malchut receives from Ima is all from the left. She receives from ZA a crown with all three lines. Hence, when Malchut wants to make a coupling with the king, ZA, and receive his abundance from him, she receives one crown from her coupling with ZA, in which there are four colors that blaze in the four sides of the world, HG TM: Hesed is white, Gevura is red, Tifferet is green, and Malchut is black. They are also called south, north, east, and west. Each color blazes three times in its side, in three lines: right, left, and middle.

It follows that there are twelve kinds of light here, HG TM, in each of which there are three lines, which are the twelve boundaries in Malchut, and they enter and become incorporated in the twelve boundaries of the diagonal in ZA, which are also those HG TM, where in each of them there are three lines. When they are in a coupling, the twelve of Malchut are incorporated with the twelve of ZA, and there are Rosh-Toch-Sof in the crown of Malchut.

434. At the top of the crown there are four rows to four sides—north, south, east, west—which are rows of flowerbeds, as it is written, “flowerbeds of spices.” For each tower, there are three doors, set with gems on each side. This crown shines in skips of Ophir for the glory of the king.

The revelation of Hochma in Malchut is called a “tower,” since Hochma is Gadlut [greatness/adulthood]. At the top of the crown there are four rows to four sides, HB TM in Daat, which shine only in three lines. This is why they are called “three doors to each tower, since were it not for the three lines, the tower would not shine at all, as the tower shines only because it is incorporated with myrrh, frankincense, and every merchant’s powder, which are the three lines: myrrh is the left, frankincense is the right and every merchant’s powder is the middle line. This incorporation is called “spices.”

Malchut does not return to a state of face-to-face with ZA before she is diminished up to a dot under the Yesod. This return to a dot is a drop of blood like mustard, called a “stain.” Afterwards, when she is rebuilt into a Panim [face], Malchut must be purified from this stain due to the glory of the king. This is why it was said, “This crown shines in skips of Ophir for the glory of the king,” for by the skipping of this crown in its totality over the three lines, when she jumps from right to left and from left to middle, and from middle to right, it draws the illumination of Hochma that is clothed in many Hassadim, whose illumination is very great.

Hence, she breaches and arrests that stain, as it is written, “I will make a man more precious than gold, and mankind more than the gold of Ophir,” since after Malchut received this gold of Ophir, she imparts it to a man, and then it is said about the man, “I will make man more precious than gold.”

435. Bells of gold and a pomegranate are hanging under the crown. Within the pomegranate, there are a thousand bells, and each of those bells blazes in red and white. The pomegranate is divided into four slices and stands open, so the bells in it would be seen. There are 325 bells to each side, until the four directions of the world are made blazing hot by the vision of each slice. They are called the “slice of the pomegranate.”

The Zohar clarifies the end of the crown of Malchut, her posterior vessels. When she is face-to-face with ZA, Hochma is not revealed, except in her posterior vessels. The totality of the posterior vessels is called pomegranate, as it is written, “Your temple is as a slice of a pomegranate,” and even the empty ones in you, the posterior vessels—which are regarded as empty with respect to the anterior vessels—are filled with commandments like a pomegranate, filled with lights.

That is, when they connect to the anterior vessels and are dependent on them, they, too, receive the illumination of the three lines from the anterior vessels. At that time, the illuminations are divided into right and left, and to twelve, which are called “bells.” The totality of the bells is called a “pomegranate,” since its illumination ascends from below upward.

Bells of gold are hanging under the crown, the posterior vessels in which the Hochma is revealed. When they are hanging and connected around the anterior vessels in the crown, they are called “bells of gold,” spreading to the right and to the left, to Hassadim and to Hochma.

They are all contained in one pomegranate, since the core of the name of the posterior vessels is a “pomegranate.” However, the illuminations it receives due to its connection to the anterior vessels from the right and from the left are called “bells of gold.”

Within the pomegranate there are a thousand bells which shine in illumination of Hochma, called “one thousand.” Each bell shines in red, left, Hochma, and shines in white, right, Hassadim. They achieve this through their connection with the anterior vessels. However, at their root, before they connected with the anterior vessels, they had only Hochma without Hassadim, left without right, only the color red. They also receive twelve boundaries from the anterior vessels, and with the inclusion, they are thirteen.

The pomegranate is divided into four slices according to the four phases HB TM in it. It stands open so that the bells in it would be seen, and the bells shine from each slice, from its four slices. On each of the four sides in each slice, 325 slices shine, which are four times 325, which are 1,300, which are twelve boundaries with one that contains them, until the four directions of the world, HB TM, become blazing hot, where in each one there are 325 bells, from the appearance of each slice. Each of the four slices of the pomegranate receives the illumination of these thirteen, and this is the meaning of the words, “Your temple is as a slice of a pomegranate.”

436. Four wheels in the four slices of the pomegranate take the crown by rolling. When they take them, they stand erect upward until they reach the wheel of the top slice, which growls day and night. At that time, all those slices connect and take the crown and straighten it up, and the sound of those wheels is heard in all the firmaments. To that pleasant sound, all the hosts of heaven are in turmoil, and they all ask one another until they all say, “Blessed is the glory of the Lord from His place.”

The crown, the GAR of Malchut, is carried, revealed by the four slices of the pomegranate, the four posterior vessels that draw Hochma, as Hochma is the main GAR in her. Hence, there is the crown, and there are the carriers of the crown, which are the slices of the pomegranate, and the Hochma is revealed only through rolling in three places, three lines, and it is revealed during the rolling, the traveling.

Therefore, wheels are required in order to pass the light from line to line up to Malchut, and those wheels are the judgments of Malchut with the judgments called “three sowings” in the three dots Holam-Shuruk-Hirik, since the judgments in each line pass the light in it to the other line.

On the right line, Holam, there are judgments from the ascent of Malchut to Bina, which cause Katnut [smallness/infancy]. Hence, this judgment pushes the light and passes it to the left line, Shuruk. The judgments on the left line, where there are darkness, fire, freezing, which do not let the Hochma shine, push the light and pass it to the middle line, where there is the correction of the unification of the lines, when the light of Hochma dresses in Hassadim, at which time, Hochma can shine in all its wholeness and splendor. The judgments in the middle line, the screen of Hirik, do not make in it a place for revealing the light of Hochma. Hence, these judgments of the middle line push and pass the light to Malchut, which is the place of disclosure of Hochma.

In Malchut herself, the lines roll again through those wheels and reveal the Hochma, and the judgments in her connect her with the Hassadim. By this, the need for the three phases becomes clear: 1) The Mochin themselves, which are called “crown,” are discerned in the Rosh and in the Toch [interior]. 2) The carriers of the Mochin are the posterior vessels, called “slices of the pomegranate.” Only they are worthy of drawing disclosure of Hochma. Were it not for them, the crown would not have been revealed, for the main part in her is the Hochma. For this reason, the slices of the pomegranate are regarded as erecting the crown, since an upright posture indicates the light of Hochma. 3) The wheels are the judgments in the posterior vessels, on which the light of the crown rolls from place to place, from line to line up to Malchut, as well as in Malchut herself.

The four wheels are four kinds of judgments in the four slices. These are the three lines, and Malchut that receives them. Through the rolling, they take the crown. The crown rolls on them from place to place, and by this, the crown is completed with all the ornaments in it. However, all that was said about the crown and the pomegranate slices and the wheels applies only during the coupling with ZA. At that time, ZA shines two illuminations to Malchut: 1) from the left, the light of Hochma, from the left of Ima, as it is written, “His left under my head, 2) after this illumination ends, ZA shines for her from the right, the light of Hassadim, as it is written, “and His right shall embrace me.”

At first, when the wheels begin to carry the crown, they erect their posture upwards, drawing Hochma, which is called “upright posture,” the first illumination of ZA, as it is written, “His left under my head.” Finally, they reach the wheel of the top slice, which growls day and night. This is the slice of the pomegranate, right, Hesed, that does not stop, the second illumination of ZA, as it is written, “and His right shall embrace me.”

At that time, all those slices connect: The Hochma of the left dresses in Hassadim of the right, and the two of them in the middle line, and the three of them in Malchut. Then, through their connection together, they take the crown and erect it, revealing in it the upright posture, the light of Hochma in all its wholeness and splendor.

The wheels are the judgments in four places, on which the light is pushed and rolls from place to place until it is completed. The sound of those wheels, the force of the judgments that are called “wheels” is heard in all the firmaments. That is, the operations of the judgments are heard in all the degrees.

To that pleasant sound, which is bestowed from them from the time of their rolling, all the hosts of heaven are in turmoil, and they all ask each other, that because of the disclosure of the judgments in each line, they ask “Where is the place of His glory?” Finally, the rolling is completed and the place of glory is revealed, until they all say, “Blessed is the glory of the Lord from His place,” since the place of glory, Malchut, has been revealed.

437. When the king, ZA, makes a coupling with the queen, Malchut, that crown rises up and dresses at the top of Malchut. All the aforesaid operations are only during the coupling of ZA with Malchut. Then one high crown also descends to ZA, set with every gem around it, and a knob and a flower. She comes with six wheels to the six edges of the world, six wings of the eagle carry her. Fifty grapes are around the crown, which upper Ima, Bina, engraved in her, set with a gem whose colors are white, red, green, black, azure, and crimson, 613 lights to each side.

438. 1,600 flowerbeds to each side, and each side is a tower made of fixed columns blossoming upward and bestowed upon from the table of upper Ima, Bina, from her anointing oil. At that time, upper Ima bestows upper gifts in a whisper and sends and affixes them in the crown. Afterwards, she bestows streams of the holy anointing oil on the head of the king, ZA, and from his head, the good, upper oil, descends on his distinguished beard, and drips from there on the king’s garments, as it is written, “Like the good oil on the head, descending on the beard, the beard of Aaron,” descending according to its qualities.

Prior to the coupling of ZA with Malchut, there are only Hassadim in ZA. There is no illumination of Hochma in him unless when ZA makes a coupling with Malchut, in which there is the place of disclosure of Hochma. Then it is incorporated with the Hochma in Malchut, and a crown descends to him from Ima, who contains Hochma, as well, as it is written, “A virtuous woman is her husband’s crown.” Through Malchut, the wife of ZA, ZA acquires his complete crown.

When the king, ZA, makes a coupling with the queen, Malchut, this crown rises and settles on head of Malchut. After Malchut receives her crown, which is primarily Hochma, ZA, too, is incorporated with her Hochma, and he, too, acquires his crown. At that time, the upper crown descends to ZA, too, with every gem and a knob and a flower set around it.

Malchut is called a “gem,” and the crown is set with every gem, which is Malchut’s illumination of Hochma, included in her. The knob is right, Hassadim, implied in the knob. The flower is left, Hochma, implied in the flower, since the Hochma comes to it only by way of incorporation with the Malchut. For this reason, it is regarded as shining around the crown.

The wheels are the unique judgments in each line, passers of the light from line to line. Here it regards six wheels, corresponding to the six edges of the world, HGT NHY. Three wheels are to three lines from the Chazeh and above, which are called HGT, and three wheels are to three lines from the Chazeh and below, called NHY, since ZA always includes VAK.

The crown is the six wings of the eagle that carry her, since the middle line is an eagle, which has six wings, corresponding to VAK, in which the Hochma is covered so it shines only in the middle line, from below upward. The correction of the eagle’s wings is the primary taker and carrier of the crown, the Mochin he receives from Ima, since by making this correction in Ima, GAR emerged in Ima, and ZA, too, acquires them. Hence, the wings of the eagle are the primary takers of the crown, for were it not for them, that crown would not have been in reality.

Now The Zohar explains the illuminations in the actual crown. First it explains the illuminations of the fifty gates of Bina, which receives from Ima. There are fifty grapes around the crown, which upper Ima engraved in it. These are the fifty gates of Bina. They are set with a gem in which there are six colors: white, red, green, which are HGT, and three colors in Malchut, which are black, azure, and crimson.

Also, there are 613 lights on each of the sides of the crown, HGT NHY. They are 600 because they are extended from Bina, whose Sefirot are hundreds. The illuminations of twelve boundaries shine in her, three lines, where in each line there are HB TM, and one that contains them, which are thirteen.

Afterwards, it explains the head of the crown and says, 1,600 flowerbeds on each side, which are a Sefira and a half of the right of the GAR, since the GAR are 3,000, and a Sefira and a half Hochma and half of the right Daat, since Hochma is one-thousand. The right half of Daat has six Sefirot in it, HGT NHY, which are 600.

Those flowerbeds rise up to Bina, to the right side in her, to receive Hassadim, and each tower is made of fixed columns, surrounded by houses from the incorporation of Malchut in it. They are bestowed upon from the table of upper Ima, from her anointing oil. The Hassadim of Ima are called the “anointing oil.” At that time, upper Ima bestows in a whisper, since the Hassadim are drawn in a whisper, without making a sound, which indicates Hochma of the left, as with the bells. These Hassadim descend in the three places of Dinim in ZA, which are the Se’arot [hair] of the Rosh [head], the Se’arot of the Dikna [beard], and Levushim [garments].

439. After the crown received all the lights, the crown returned, and upper Ima crowns ZA with this crown, and spreads the Hassadim that clothe Hochma, called “clothes of honor,” over ZA and over Malchut with that crown. Then the voice is heard in all the worlds, ‎“Go forth and see, O daughters of Zion, King Solomon with the crown with which his mother ‎crowned him on his wedding day.” King Solomon is ZA; his mother is Bina.

At that time, she delights in all the children of the king, who are all those who come from the side of Israel, since they do not connect with the coupling of ZA and Malchut, for they do not stand with them, except for Israel, who are the household members, and serve them, raising MAN through their Torah and prayer, which awaken toward the coupling. Hence, the blessings that emerge from the coupling of ZA and Malchut are of Israel.

440. Israel take everything, all the blessings that emerge from the illumination of the coupling of ZA and Malchut, and send some of them to the rest of the nations, and all the other nations are nourished from that part. From the part of the appointees of the rest of the nations, one very thin trail comes out, from which the part of the external ones and this world is extended, and from there it is divided into several sides. This is what we call the “extract that emerges from the holy land,” Malchut.

441. For this reason, the whole world drinks from the extract of the Land of Israel, for the Land of Israel is Malchut, and whether above or below, all those other, idol-worshiping nations, are nourished only from that extract. Even the bottom Sefirot drink from that extract, and this is “the path of the vineyards,” which is a trail from the ministers of the rest of the nations, which are blessed from it.

Great illuminations emerge from the coupling of ZA and Malchut, through the unification of the three lines. Israel take everything because they are adhered to the middle line, whereas the nations of the world and all the external ones, which are adhered to the left line without right, cannot receive from the illuminations of that coupling. However, since the illumination of the coupling comes through rolling in three lines, the minute the illumination rolls from right to left and stands in the left line, a thin tube opens from the illumination of the left line, and that tube is called “the path of the vineyards,” from which vitality and nourishment come down to the external ones on the left line.

Hence, Israel receive the totality of the illumination of the whole coupling, since they are adhered to the middle line, which includes everything, since they raised MAN and caused that coupling. However, they necessarily send part of the abundance to the rest of the nations and to the external ones that are adhered only to the left line. This is so when the illumination of the coupling rolls from right to left, and stands a moment at the left line, and that part that is extended from the left line is sent by rolling. All the other nations that can enjoy something from another place are nourished by that part.

One very fine path emerges, from which the part of the external ones and the nations of the world extends. That tube, which opens to them from the left line, is very thin, since it is prior to the unification in the middle line, and from there appear all the vitality and abundance of the external ones and the rest of the nations.

We call it “extract that emerges from the holy land,” Malchut, since Malchut receives into her the full illumination of the coupling with the three lines. The illumination rolls over them, and only an extract, a small part of that illumination from the time when the illumination rolls from right to the left line, this is what Malchut, the Land of Israel, sends to the rest of the nations and to the whole world, except for Israel.

Hence, the whole world drinks from the extract of the Land of Israel, for only Israel were chosen from the whole world to adhere to the middle line. For this reason, they take the full illumination of the coupling, and the rest of the world, only an extract, through a thin path called the “path of the vineyards,” which is a trail from the ministers of the rest of the nations, which are blessed by it, since the ministers of the nations of the world are called “vineyards,” and that thin trail from the left line, from which they are blessed, is called the “path of the vineyards.”

442. When that angel saw that Balaam had steered his mare to the trail of the path of the vineyard to receive from there the power to curse Israel, as it is written, “to turn her from the road,” the road of the external ones, the path of the vineyards, from which they receive all their abundance, promptly, “and the angel of the Lord stood in the path of the vineyards,” to block the trail so the rest of the nations, which are the bottom Sefirot of the external ones, would not be able to be assisted by it.

The path of the vineyards is as it is written, “They made me a guardian of the vineyards,” meaning to guard and to bless the rest of the nations, called “vineyards,” during the exile. Israel, who are as it is written, “My own vineyard, I have not guarded,” since they are in exile and are not blessed properly.

443. How could the angel block the trail from the external ones? After all, it must be opened at the time of the rolling? However, because it had the help of the Creator and the assembly of Israel, Malchut, and the Torah helped it, as it is written, “written on both sides.”

The path of the vineyards must be opened in a rolling. Hence, how can the angel block it? Since after the rolling, the Creator illuminates His covered Hassadim, on the one hand, and on the other hand, even the assembly of Israel, Malchut, receives only Hassadim after the rolling. By this force, the angel overcame the trail and blocked it.

This is the meaning of the words, “And the angel of the Lord stood in the path of the vineyards, with a fence on this side and a fence on that side.” From the side of the right, the Creator fences the illumination of the path through His covered Hassadim, so it will not shine. This is the fence on the right. From the left side, Malchut fences the illumination of the path through her leaning toward the right, to the Hassadim in ZA. Through these two fences, the angel blocked the trail. We learn from what is written in the tablets, that they were written from here and from here, on the front and on the back. On the front, they were written in the illuminations of ZA, and on the back, by the illuminations of Malchut.

444. At that time, it is written, “And the mare saw the angel of the Lord, she pressed herself against the wall.” The wall is a protecting wall, a shield, a force that protects them. “And [the mare] pressed Balaam’s foot to the wall.” The mare did not help him at all; rather, in her distress, she sent him to that wall, the minister who protects them. Then, “so he struck her again,” on that left side.

445. “And the angel of the Lord went ahead and stood in a narrow place where there was no way to turn either to the right hand or to the left.” At that time, the angel blocked all the ways and all the supports, so she would have no support from any side in the world. Then, “And she lay down under Balaam,” for she did not find a place to even insinuate help, as she insinuated before that he should go and ask for help from the wall. When Balaam saw that he could not, it is written, “so Balaam’s anger was aroused, and he struck the mare with his staff,” loading her and clothing her with forces of harsh and strong judgment.

446. “And the Lord opened the mare’s mouth, and she said to Balaam, ‘What have I done to you, that you have struck me these three times?’” One of the things that was created on the eve of Shabbat [Sabbath] in the twilight, the ministers that were with Balaam laughed at him. When they came to Balak, they told him, “Is it this fool that you sent for? You will find nothing valid in him or in his words.” It follows that by these words of the mare, his honor was degraded. Had the mare not said it, Balaam would never have left his own. But with the words of his mare, he knew that his power had been broken.

447. It is written, “And the earth opened her mouth,” and it is written, “And the Lord opened the mare’s mouth.” What is the difference between the earth and the mare, that it is not written about the earth, “and the Lord opened the earth’s mouth”? There, Moses decreed the opening of the mouth, and the earth opened and did Moses’ command. It is unbecoming of the Creator to do Moses’ command, since Moses decreed and commanded, and the ground opened her mouth. Hence, the earth did Moses’ command, as it is written, “And the earth opened her mouth.” However, here, there was no one who decreed, but it was rather the will of the Creator, as it is written, “And the Lord opened the mare’s mouth.” The matter came from Him and was present from Him.

448. Since it is written, “And the Lord opened the mare’s mouth,” the words had to have been important, words of wisdom. Balaam was boasting that his horse was grazing in the grass, and this is why he took the mare, and the mare responded and said, “But I am your mare, whom you have always ridden, to this day.” Thus, from here, she should have opened, but she did not open. Thus, why did the Creator trouble Himself with opening her mouth with these words?

449. By these words of the mare, we learn the view of Balaam, that he was not worthy of the holy spirit being on him, as there is no power in his mare to harm or do good. We learn from the mare that there is no power in beasts to place on them a complete view. For this reason, she did not say words of wisdom. Balaam could not stand against the words of his mare and the foolish view of his mare, much less with the view of the upper one. Yet, he said he knew the view of the upper one.

450. “And she said to Balaam, ‘What have I done to you, that you have struck me?’” Is it within my authority to do good or bad? No, since beasts behave only as they are led. Although that mare was in great trouble, she was not in her own authority, since Balaam loaded her with his spells and she stood in his authority.

451. “And Balaam said to the mare, ‘Because you have abused me.’” He should have laughed, but he responded to her with words of folly. Then they laughed at him and he became contemptible in the eyes of the ministers who were with him, and they knew that he was a fool. And for what he said, “Because you have abused me; I wish there were a sword in my hand, for now I would kill you,” the ministers said, “That fool is bragging that he can destroy nations with his mouth, so how can he not destroy his mare and needs a sword?”

Beasts have no power to install on themselves the spirit of Hochma. if people were to say, “If beasts could speak, how much complete knowledge would come to the world?” Go and learn from that mare whose mouth the Creator opened, and examine her words.

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