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.