‘AND THE ASS SAW THE ANGEL OF THE LORD STANDING IN THE WAY: in that way which Balaam had chosen. WITH HIS SWORD DRAWN IN HIS HAND. If the angel went to meet the ass, why did he require a sword, and if he went to meet Balaam, why did his ass see and not he himself? All, however, was arranged by Providence. The angel was sent by Providence to lead the ass out of that way in which it was being driven, and to thwart Balaam in order to punish him for wanting to go his own way.’
R. Jose said: ‘The question now arises, if his words came from the side of the lower crowns and not from another side, why is it written, “And God (Elohim) came to Balaam?”’ R. Isaac replied: ‘What we have learnt is that Elohim in this passage designates an angel, being the place that comes from the side of stern judgement, to which is attached the strength and power of those lower crowns which were employed by Balaam. Hence it says, “And Elohim came to Balaam”, etc., because sometimes the angel is called by the superior name.
‘AND THE ASS TURNED ASIDE OUT OF THE WAY. That is, from the way of stern judgement against Israel. How did Balaam see that she had turned aside?’ Said R. Simeon: ‘Even on the way he sought to do harm to Israel through the power of his ass, and when he saw that he was not succeeding he smote it with his staff, which is a symbol of stern judgement.
AND WENT IN THE FIELD: in the straight path on the side of “field”. AND BALAAM SMOTE THE ASS TO TURN HER INTO THE WAY: that is, to turn her out of that way of the field. When he saw he was not able, then “he smote the ass with a staff’, as has been explained. ‘
AND THE ANGEL OF THE LORD STOOD, ETC. Said R. Abba: ‘These verses have a profound symbolical meaning, and it was not for nothing that the angel went forth to appear to an ass and to meet it now here and now there. All was designed by the Holy One, blessed be He, to protect Israel from the domination of the evil species.
We have learnt that from the side of the Mother when she is crowned there issue in her crowns fifteen hundred sides graven in her ornaments. When She desires to unite with the King she is crowned with a diadem of four colours, which flash to all four sides of the world, each one three times, making twelve graven boundaries.
On thc top of the crown there are four walls with towers, on each of which are three doors fixed in precious stones on each side. Under the crown are bells of gold, a bell on this side and a bell on that,
and a pomegranate in which are a thousand bells, each one flashing white and red. This pomegranate is divided into four quarters and is open so that the bells can be seen. There are three hundred and twenty-five bells on each side, and all four sides of the world are illumined with the radiance of each quarter.
There are four wheels on the four corners to bear; the crown. Their voice is heard through all the firmaments, and at the sweet sound of them all the hosts of heaven are excited and inquire of one another until they all say: Blessed is the glory of the Lord from His place.
When the King joins the Matrona, this crown ascends and settles on the head of the Matrona. Then there comes down a supernal crown studded with all kinds of precious stones and with garlands of lilies around it. It comes with six wheels to the six sides of the world, borne by six wings of eagles. In its quarters are fifty grapes round about traced by the supreme Mother, set with precious stones, white and red and green and black and blue and purple, six hundred and thirteen corners to each side.
There are a thousand and six hundred turrets on each side, moistened by the supernal Mother with her oil of anointing. Then the Mother silently sends down noble gifts and fixes them in that crown, which thereupon lets fall streams of oil of holy anointing on the head of the King, whence it flows down on to his precious beard and from there on to the garments of the King.
Then the supernal Mother crowns Him with that crown and spreads over Him and the Matrona precious garments. Then there is joy among all the sons of the King, to wit, those who come from the sides of Israel, since none associate with them save Israel, who are of their household, so that the blessings which issue from them are for Israel.
Israel take all and send a portion thereof to the other peoples, who thence derive their sustenance. We have learnt that from between the sides of the portions of the Chieftains of the other peoples there goes forth a narrow path is drawn from a portion to those lower ones, and then it spreads to many sides. This is called the “residue,” which issues from the side of the Holy Land, and thus the whole world drinks from the residue of the Holy Land.
Not only the heathen peoples but also those lower crowns drink from it. This is indicated by the expression “a hollow way between the vineyards,” which is the path of the princes of other peoples, from which they are blessed.
Therefore, when the angel saw that Balaam had made his ass turn aside into that path, straightway he STOOD IN THE HOLLOW WAY BETWEEN THE VINEYARDS, in order that the other heathen peoples and the lower Crowns should not furnish him assistance.
There was A FENCE ON THIS SIDE AND A FENCE ON THAT SLDE. ‘Said R. Abba:’The angel would not have been able to block up the path had he not received assistance from the Holy One, blessed be He, and the Community of Israel.’ R. Judah said it was the Torah that assisted him.
Then the ass THRUST HERSELF INTO THE WALL, the “wall” here symbolizing the protector that guarded them. Also, instead of assisting Balaam she “pressed his foot against the wall”, hinting the same thing to him. Then HE SMOTE HER AGAIN, on this side,
AND THE ANGEL OF THE LORD WENT FURTHER AND STOOD IN A NARROW PLACE, thus closing all paths to her, so that she could not assist Balaam in any way at all. Then SHE LAY DOWN UNDER BALAAM, and BALAAM’S ANGER WAS KINDLED AND HE SMOTE HER WITH A STAFF, as we have explained.’
AND THE LORD OPENED THE MOUTH OF THE ASS. R. Isaac said: ‘What did she say that was of any consequence either to Balaam or to herself or to Israel?’ R. Jose replied: ‘She made him ridiculous in the eyes of the nobles who were with him. When they came to Balak they said: Have you sent to honour that fool? You will find nothing in him or his words. Thus through the words of the ass he became degraded.’ R. Hiya said: ‘Had not the ass spoken thus, Balaam would not have given up his attempt, but through the words of the ass he knew that his power was broken.’
R. Abba asked: ‘Why does it say here that “God opened the mouth of the ass”, while in an analogous passage it says that “the earth opened its mouth” (Num. 16, 32).’ ‘The reason’, he said, ‘is that there Moses decreed the opening and the earth carried out his injunction, for it would not be fitting that God should do so, but here there was no one who gave the order, but it was the will of God, and therefore it is written that “God opened the mouth of the ass”.’
R. Judah said: ‘We have carefully examined this section and these words, and we find that they are not words of any consequence. Yet after it says that “God opened the mouth of the ass”, those words ought to have been words of profundity and wisdom. Why, then, did God trouble to open its mouth for merely such words?’
R. Abba replied: ‘Assuredly, through those words we learn the mind of Balaam, that he was not worthy for the holy spirit to rest on him, and we learn that there was no power in his ass to do either good or harm. We also learn from this ass that animals are not capable of receiving a rational mind.
SHE SAID UNTO BALAAM, WHAT HAVE I DONE UNTO THEE. As much as to say: Was it in my power to do good or evil? Not so, for beasts can only do as they are directed. And that beast, too, though it struck a deeper note, was still in the power of Balaam.
AND BALAAM SAID UNTO THE ASS, BECAUSE THOU HAST MOCKED ME. He ought to have laughed at her, but he answered her in her own tone, and it was then that they mocked him and he became contemptible in their eyes, and they knew that he was a fool. They said: He pretends he can kill peoples with his mouth, and yet he cannot kill his ass without a sword. We learn from here that beasts are not capable of receiving another spirit. For should men say: If only beasts could speak, what they would have to tell the world, leam from this ass of Balaam; for God opened her mouth, and see what she said!
(במדבר כ״ב:כ״ג) וַתֵּרֶא הָאָתוֹן אֶת מַלְאַךְ יְיָ נִצָּב בַּדֶרֶךְ וְחַרְבּוֹ שְׁלוּפָה בְּיָדוֹ, (ס"א בדרך), בְּהַהוּא אָרְחָא דְּהֲוָה אִשְׁתְּקַע (ס"א אשתכח) בְּגַוָּוהּ. וְחַרְבּוֹ שְׁלוּפָה בְּיָדוֹ, וְכִי אִי אִיהוּ נָפִיק לָקֳבֵיל הַאי אָתוֹן, מַאי בָּעֵי חַרְבָּא. וְאִי אִיהוּ נָפִיק לָקֳבְלֵיהּ דְּבִלְעָם, אֲמַאי חָמָאת אֲתָנֵיהּ, וְאִיהוּ לָא חָמָא. אֶלָּא כֹּלָּא אִזְדְּמַן. הַהוּא מַלְאָכָא מִזְדְּמַן לָקֳבְלֵיהּ דְּאָתוֹן, לְאַפָּקָא לָהּ מִן הַהוּא אָרְחָא דְּאִתְטְעַן בָּהּ. וּבְמָה. בְּרַחֲמֵי. וְאִזְדְּמַן לָקֳבְלֵיהּ דְּבִלְעָם, לְאַעְנְשָׁא לֵיהּ, עַל דְּאִיהוּ הֲוָה בָּעֵי לְמֵיהַךְ בִּרְשׁוּתֵיהּ, וְלָא בִּרְשׁוּתָא אַחֲרָא (ס"א דלעילא).
‘AND THE ASS SAW THE ANGEL OF THE LORD STANDING IN THE WAY: in that way which Balaam had chosen. WITH HIS SWORD DRAWN IN HIS HAND. If the angel went to meet the ass, why did he require a sword, and if he went to meet Balaam, why did his ass see and not he himself? All, however, was arranged by Providence. The angel was sent by Providence to lead the ass out of that way in which it was being driven, and to thwart Balaam in order to punish him for wanting to go his own way.’
אָמַר רִבִּי יוֹסֵי, הַשְׁתָּא אִית לְשָׁאֲלָא, אִי מִלּוֹי הֲווֹ אַתְיָין מִסִּטְרָא דְּכִתְרִין תַּתָּאִין, וְלָא מֵאֲתָר אַחֲרָא, אֲמַאי כְּתִיב וַיָּבֹא אֱלֹהִים אֶל בִּלְעָם וְגוֹ', וְאַךְ אֶת הַדָּבָר וְגוֹ'. אָמַר רִבִּי יִצְחָק (בגיניהון דישראל אתהדר מלאכא למללא עמיה. דאי תימא דקודשא בריך הוא מליל עמיה והוא אמר אך את הדבר וגו'. חס ושלום דהא ההוא מלאכא אמר ליה ואפס את הדבר וגו', דאי תימא ויאמר אלהים אל בלעם וגו'.) הָכִי אוֹלִיפְנָא. דְּהַאי אֱלֹהִים דְּהָכָא כֻּלְּהוּ מַלְאָכָא הֲוָה. וְהַהוּא אִיהוּ אֲתָר דְּאָתֵי מִסִּטְרָא דְּדִינָא קַשְׁיָא, דְּבֵיהּ אֲחִידָן חֵילָא וְתּוּקְפָּא דְּאִינּוּן כִּתְרִין תַּתָּאִין, דְּהֲוָה מִשְׁתַּמֵּשׁ בְּהוּ בִּלְעָם. וּבְגִין כָּךְ, וַיָּבֹא אֱלֹהִים אֶל בִּלְעָם. וַיֹּאמֶר אֱלֹהִים אֶל בִּלְעָם. דִּלְזִמְנִין אִתְקְרֵי מַלְאָכָא בִּשְׁמָא עִלָּאָה.
R. Jose said: ‘The question now arises, if his words came from the side of the lower crowns and not from another side, why is it written, “And God (Elohim) came to Balaam?”’ R. Isaac replied: ‘What we have learnt is that Elohim in this passage designates an angel, being the place that comes from the side of stern judgement, to which is attached the strength and power of those lower crowns which were employed by Balaam. Hence it says, “And Elohim came to Balaam”, etc., because sometimes the angel is called by the superior name.
וַתֵּט הָאָתוֹן מִן הַדֶּרֶךְ, סָטָאָת מִן הַהוּא אָרְחָא, דַּהֲוַת טְעִינָא מִסִּטְרָא דְּדִינָא קַשְׁיָא, לָקֳבְלֵיהוֹן דְּיִשְׂרָאֵל. וּבְמָה חָמָא בִּלְעָם, דְּהִיא סָטָאָת מֵהַהוּא אָרְחָא. אֶלָּא הָכִי אָמַר רַבִּי שִׁמְעוֹן, דְּאֲפִילּוּ בְּאָרְחָא, בָּעָא לְאַבְאָשָׁא לְהוּ לְיִשְׂרָאֵל, בְּחֵילָא דַּאֲתָנֵיהּ. וְכֵיוָן דְּלָא סָלִיק בִּידוֹי, מַה כְּתִיב, וַיַּךְ אֶת הָאָתוֹן בַּמַּקֵּל. אַטְעָן לָהּ, וְאַלְבָּשׁ לָהּ, בְּזִרוּזִי דִּינָא קַשְׁיָא תַּקִיפָא. הֲדָא הוּא דִכְתִיב בַּמַקֵל. בַּמַקֵל דַּיְיקָא. דְּאִיהוּ דִּינָא קַשְׁיָא תַּקִּיפָא. בְּמַקְלוֹ לָא כְּתִיב, אֶלָּא בַּמַּקֵּל.
‘AND THE ASS TURNED ASIDE OUT OF THE WAY. That is, from the way of stern judgement against Israel. How did Balaam see that she had turned aside?’ Said R. Simeon: ‘Even on the way he sought to do harm to Israel through the power of his ass, and when he saw that he was not succeeding he smote it with his staff, which is a symbol of stern judgement.
פּוּק חָמֵי, כַּמָה תַּקִּיפָא חָכְמְתָא דְּהַהוּא רָשָׁע, וְתִיאוּבְתָּא דִּילֵיהּ לְאַבְאָשָׁא לְהוֹן לְיִשְׂרָאֵל, דְּאִיהוּ אַשְׁגַּח לְנָפְקָא מֵרְשׁוּתָא דִּלְעֵילָּא, בְּגִין דְּתִיאוּבְתֵּיהּ לְאִתְיַיקְּרָא, וּלְאַבְאָשָׁא לְהוּ לְיִשְׂרָאֵל.
(במדבר כ״ב:כ״ד) וַיַּעֲמוֹד מַלְאַךְ יְיָ בְּמִשְׁעוֹל הַכְּרָמִים וְגוֹ'. מַה כְּתִיב לְעֵילָּא, בְּקַדְמִיתָא כְּתִיב, וַתֵּט הָאָתוֹן מִן הַדֶּרֶךְ וַתֵּלֶךְ בַּשָּׂדֶה, וַתֵּלֶךְ בְּאֹרַח מֵישָׁר, מִסִּטְרָא דְּשָׂדֶה, (אתער) וְאִרְכִינַת מִמַּה דְּהֲוָה בָּהּ. וַיַּךְ בִּלְעָם אֶת הָאָתוֹן לְהַטּוֹתָהּ הַדָּרֶךְ לְאַסְטָאָה לָהּ מֵהַהוּא אָרְחָא דְּשָׂדֶה. אָמַר רִבִּי יוֹסֵי, בֵּין מַלְאָכָא וּבֵין בִּלְעָם הֲוָת אֲתָנָא בְּעָאקוּ. לְבָתַר כַּד חָמָא בִּלְעָם, דְּלָא הֲוָה יָכִיל, כְּדֵין וַיַּךְ אֶת הָאָתוֹן בַּמַּקֵּל. כְּמָה דְּאִתְּמַר.
AND WENT IN THE FIELD: in the straight path on the side of “field”. AND BALAAM SMOTE THE ASS TO TURN HER INTO THE WAY: that is, to turn her out of that way of the field. When he saw he was not able, then “he smote the ass with a staff’, as has been explained. ‘
וַיַּעֲמוֹד מַלְאַךְ יְיָ וְגוֹ'. אָמַר רִבִּי אַבָּא, כַּמָה אִית לָן לְאִסְתַּכְּלָא בְּמִלֵּי דְּאוֹרַיְיתָא, הָנֵי קְרָאֵי רְמִיזֵי בְּחָכְמְתָא עִלָּאָה. וְכִי לְמַגָנָא נָפַק הַאי מַלְאָכָא, לְאִתְחֲזָאָה לְחַד אֲתָנָא. אוֹ לְמֵיקָם בֵּין כַּרְמַיָּיא לָקֳבְלָהּ, זִמְנָא הָכָא וְזִמְנָא הָכָא. אֶלָּא כֹּלָּא רָזָא עִלָּאָה הוּא, וְכֹלָּא בָּעֵי קוּדְשָׁא בְּרִיךְ הוּא בְּגִין לְאַגָּנָא עָלַיְיהוּ דְּיִשְׂרָאֵל, וְלָא יִשְׁלֵטוּ בְּהוּ זִינִין בִּישִׁין, בְּגִין דְּאִינּוּן חוּלָקֵיהּ דְקוּדְשָׁא בְּרִיךְ הוּא.
AND THE ANGEL OF THE LORD STOOD, ETC. Said R. Abba: ‘These verses have a profound symbolical meaning, and it was not for nothing that the angel went forth to appear to an ass and to meet it now here and now there. All was designed by the Holy One, blessed be He, to protect Israel from the domination of the evil species.
וַיַּעֲמוֹד מַלְאַךְ יְיָ וְגוֹ'. תָּאנָא, מִסִּטְרָא דְּאִמָּא, כַּד אִיהִי מִתְעַטְּרָא, נָפְקִין בְּעִטְרָהָא אֶלֶף וַחֲמֵשׁ מְאָה סִטְרֵי גְּלִיפִין בְּתַכְשִׁיטָהָא. וְכַד בָּעָאת לְאִזְדַוְּוגָא בְּמַלְכָּא, מִתְעַטְּרָא בְּחַד עַטָרָא דְּאַרְבַּע גְּוָונִין. (גוונין) אִינּוּן גְּוָונִין מִתְלַהֲטָן בְּאַרְבַּע סִטְרֵי עָלְמָא, כָּל גְּוָונָא וּגְוָונָא מִתְלַהֲטָא תְּלַת זִמְנִין בְּהַהוּא סִטְרָא. דְּאִינּוּן תְּרֵיסָר תְּחוּמֵי גְּלִיפִין. וְעָאלִין וְאִתְכְּלִילוּ בִּתְרֵיסַר אַחֲרָנִין.
We have learnt that from the side of the Mother when she is crowned there issue in her crowns fifteen hundred sides graven in her ornaments. When She desires to unite with the King she is crowned with a diadem of four colours, which flash to all four sides of the world, each one three times, making twelve graven boundaries.
בְּרֵישָׁא דְּעַטָרָא, אִית ד' שׁוּרִין לְד' סִטְרִין, וְאִינּוּן מִגְדָּלוֹת, כְּמָה דְאַתְּ אָמֵר (שיר השירים ה׳:י״ג) מִגְדְּלוֹת מֶרְקָחִים. מַהוּ מֶרְקָחִים. כְּמָה דְּאַתְּ אָמֵר, (שיר השירים ג׳:ו׳) מִכָּל אַבְקַת רוֹכֵל. וְעַל כָּל מַגְדְּלָא וּמַגְדְּלָא ג' פִּתְחִין, קְבִיעִין בְּאַבְנִין טָבָן, מִכָּל סִטְרָא וְסִטְרָא. הַאי עַטָרָא, נְהִירָא (ס"א טהירא) (ס"א טמירא) בְּדִלּוּגִין דְּאוֹפִיר, בְּגִין יְקָרָא דְּמַלְכָּא, כְּמָה דִּכְתִּיב, (ישעיהו י״ג:י״ב) אוֹקִיר אֱנוֹשׁ מִפָּז וְגוֹ'.
On thc top of the crown there are four walls with towers, on each of which are three doors fixed in precious stones on each side. Under the crown are bells of gold, a bell on this side and a bell on that,
תְּחוֹת עַטָרָא, תַּלְיָין זָגֵי דְּדַהֲבָא בְּסָחֲרָנָהָא, זָגָא דְּדַהֲבָא מִסִּטְרָא דָּא, וְזָגָא דְּדַהֲבָא מִסִּטְרָא דָּא, וְחַד רִמּוֹנָא. (ס"א בגו) כְּגָוַון הַהוּא רִמּוֹנָא, אִית בָּהּ אֶלֶף זָגִין, וְכָל זָגָא מִנַּיְיהוּ, מִתְלַהֲטָא בְּסוּמָקָא בְּחִוָּורָא. הַהוּא רִמּוֹנָא אִתְפְּלַג בְּפִלּוּגִין אַרְבַּע, וְקַיְּימָא פְּתִיחָא, לְאִתְחֲזָאָה זָגָהָא. תְּלַת מְאָה וְעֶשְׂרִין וַחֲמֵשׁ זָגִין לְסִטְרָא דָּא, וְכֵן לְכָל סִטְרָא וְסִטְרָא, עַד דְּמִתְלַהֲטָן אַרְבַּע סִטְרֵי עָלְמָא, מֵחֵיזוּ דְּכָל פִּלְכָא וּפִלְכָא, וְאִינּוּן אִקְרוּן פֶּלַח הָרִמּוֹן. כְּמָה דִּכְתִּיב, (שיר השירים ד׳:ג׳) כְּפֶלַח הָרִמּוֹן רַקָּתֵךְ מִבַּעַד לְצַמָּתֵךְ.
and a pomegranate in which are a thousand bells, each one flashing white and red. This pomegranate is divided into four quarters and is open so that the bells can be seen. There are three hundred and twenty-five bells on each side, and all four sides of the world are illumined with the radiance of each quarter.
אַרְבַּע גַּלְגַּלִּין בְּפִלְכֵי אַרְבַּע זָוְיָין, נַטְלִין בְּגִלְגּוּלָא לְהַהוּא עַטָרָא, וְכַד נַטְלֵי לָהּ, אִזְדַּקְּפָן לְעֵילָּא. עַד דְּמָטוּ לְגִלְגּוּלָא דְּפִלְכָא עִלָּאָה, דְּנָהִים יְמָמָא וְלֵילְיָא, מִתְחַבְּרָן כָּל אִינּוּן פִּלְכִין, וְנַטְלִין לְעַטְרָא, וְזַקְפָן לָהּ. וְקָלָא דְּאִינּוּן גַּלְגַּלִּין, אִשְׁתְּמַע בְּכֻלְּהוּ רְקִיעִין. לְקַל נְעִימוּתָא מִתְרַעֲשִׁין כָּל חֵילֵי שְׁמַיָא, וְכֻלְּהוּ שָׁאַלִין דָּא לְדָא, עַד דְּכֻלְּהוּ אַמְרֵי (יחזקאל ג׳:י״ב) בָּרוּךְ כְּבוֹד יְיָ מִמְּקוֹמוֹ.
There are four wheels on the four corners to bear; the crown. Their voice is heard through all the firmaments, and at the sweet sound of them all the hosts of heaven are excited and inquire of one another until they all say: Blessed is the glory of the Lord from His place.
כַּד מִזְדַּוִּוג מַלְכָּא בְּמַטְרוֹנִיתָא, סַלְּקָא עַטָרָא דָּא, וְאִתְיָשָׁבַת בְּרֵישָׁא דְּמַטְרוֹנִיתָא. כְּדֵין נָחִית חַד עַטָרָא עִלָּאָה, קְבִיעָא דְּכָל אֶבֶן טָבָא, וְחֵיזוּר וְשׁוּשָן, בְּסָחֲרָנָהָא. בְּשִׁית גַּלְגַּלִּין אַתְיָא, לְשִׁית סִטְרִין דְּעָלְמָא, שִׁית גַּדְפִּין דְּנֶשֶׁר נַטְלִין לָהּ. בְּפִלְכוֹי חַמְשִׁין (ס"א פלכין) עֲנָבִין סַחֲרָנָהָא, דְּגָלִיף בָּהּ אִימָּא עִלָּאָה. קְבִיעָאן בְּאֶבֶן טָבָא, חִוָּור וְסוּמָק יָרוֹק וְאוּכָם תְּכֵלָא וְאַרְגְּוָונָא. שִׁית מְאָה וּתְלַת עֲשַׂר זִוּוּיִין, לְכָל סִטְרָא וְסִטְרָא.
When the King joins the Matrona, this crown ascends and settles on the head of the Matrona. Then there comes down a supernal crown studded with all kinds of precious stones and with garlands of lilies around it. It comes with six wheels to the six sides of the world, borne by six wings of eagles. In its quarters are fifty grapes round about traced by the supreme Mother, set with precious stones, white and red and green and black and blue and purple, six hundred and thirteen corners to each side.
אֶלֶף וְשִׁית מְאָה מִגְדָּלִין, לְכֹל סִטְרָא וְסִטְרָא. וְכָל מַגְדְּלָא וּמַגְדְּלָא, טוּרִין קְבִיעִין. פַּרְחִין לְעֵילָּא, אִשְׁתַּאֲבָן בְּכִיתּוּנָא (ס"א בפתורא) דְּאִימָּא עִלָּאָה, בִּמְשַׁח רְבוּת דִּילָהּ. כְּדֵין אִימָּא, בִּלְחִישׁוּ, נָגִיד מַתְּנָן עִלָּאִין, וְשָׁדַר וְקָבַע לוֹן בְּהַהוּא עַטָרָא. לְבָתַר אַנְגִּיד נַחֲלֵי דִּמְשַׁח רְבוּת קַדִּישָׁא, עַל רֵישָׁא דְּמַלְכָּא. וּמֵרֵישֵׁיהּ, נָחִית הַהוּא מִשְׁחָא טָבָא עִלָּאָה, עַל דִּיקְנֵיהּ יַקִּירָא. וּמִתַּמָּן נָגִיד עַל אִינּוּן לְבוּשֵׁי מַלְכָּא. הֲדָא הוּא דִכְתִיב, (תהילים קל״ג:ב׳) כַּשֶּׁמֶן הַטּוֹב עַל הָרֹאשׁ יוֹרֵד עַל הַזָּקָן וְגוֹ'.
There are a thousand and six hundred turrets on each side, moistened by the supernal Mother with her oil of anointing. Then the Mother silently sends down noble gifts and fixes them in that crown, which thereupon lets fall streams of oil of holy anointing on the head of the King, whence it flows down on to his precious beard and from there on to the garments of the King.
לְבָתַר אִתְהַדָּר עַטָרָא, וּמְעַטְּרָא לֵיהּ אִימָּא עִילָּאָה בְּהַהוּא עַטָרָא, וּפְרִישָׂא עָלֵיהּ, וְעַל מַטְרוֹנִיתָא, לְבוּשֵׁי יְקָר בְּהַהוּא עַטָרָא. כְּדֵין קָלָא אִשְׁתְּמַע בְּכֻלְּהוּ עָלְמִין, (שיר השירים ג׳:י״א) צְאֶינָה וּרְאֶינָה וְגוֹ'. כְּדֵין חֶדְוָותָא הוּא בְּכָל אִינּוּן בְּנֵי מַלְכָּא. וּמַאן אִינּוּן. כָּל אִינּוּן דְּאָתוּ מִסִּטְרַיְיהוּ דְּיִשְׂרָאֵל. דְּהָא לָא מִזְדַּוְּוגֵי בְּהוּ, וְלָא קַיְימִין עִמְּהוֹן, בַּר אִינּוּן יִשְׂרָאֵל, דְּאִינּוּן בְּנֵי בֵּיתָא, וּמְשַׁמְשֵׁי לְהוּ. כְּדֵין בִּרְכָאן דִּנְפִיקֵי מִנַּיְיהוּ, דְּיִשְׂרָאֵל הוּא.
Then the supernal Mother crowns Him with that crown and spreads over Him and the Matrona precious garments. Then there is joy among all the sons of the King, to wit, those who come from the sides of Israel, since none associate with them save Israel, who are of their household, so that the blessings which issue from them are for Israel.
וְיִשְׂרָאֵל נַטְלִין כֹּלָּא, וּמְשַׁדְּרֵי חוּלָקָא מִנֵּיהּ לִשְׁאַר עַמִּין, וּמֵהַהוּא חוּלָקָא אִתְּזָנוּ כָּל אִינּוּן שְׁאַר עַמִּין. וְתָאנָא, מִבֵּין סִטְרֵי חוּלָקֵיהוֹן דִּמְמָנָן עַל שְׁאַר עַמִּין, נָפִיק חַד שְׁבִיל דָּקִיק, דְּמִתַּמָּן, אִתְנְגִיד חוּלָקָא לְאִינּוּן תַּתָּאֵי, וּמִתַּמָּן מִתְפְּרַשׁ לְכַמָּה סִטְרִין. וְדָא קָרֵינָן לֵיהּ תַּמְצִית, דְּנָפִיק מִסִּטְרָא דְּאַרְעָא קַדִּישָׁא.
Israel take all and send a portion thereof to the other peoples, who thence derive their sustenance. We have learnt that from between the sides of the portions of the Chieftains of the other peoples there goes forth a narrow path is drawn from a portion to those lower ones, and then it spreads to many sides. This is called the “residue,” which issues from the side of the Holy Land, and thus the whole world drinks from the residue of the Holy Land.
וְעַל דָּא עָלְמָא כּוּלֵיהּ מִתַּמְצִית דְּאֶרֶץ יִשְׂרָאֵל קָא שָׁתֵי. מַאן אֶרֶץ יִשְׂרָאֵל. הָא אוֹקִימְנָא. וּבֵין לְעֵילָּא, וּבֵין לְתַתָּא, כָּל אִינּוּן שְׁאַר עַמִּין עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת, לָא אִתְּזָנוּ אֶלָּא מֵהַהוּא תַּמְצִית. וְלָא תֵּימָא דְּאִינּוּן בִּלְחוֹדוֹי, אֶלָּא אֲפִילּוּ אִינּוּן כִּתְרִין תַּתָּאִין, מֵהַהוּא תַּמְצִית שַׁתְיָין. וְדָא הוּא בְּמִשְׁעוֹל הַכְּרָמִים, שְׁבִיל מֵרַבְרְבֵי שְׁאַר עַמִּין דְּמִתְבָּרְכָן מִנֵּיהּ.
Not only the heathen peoples but also those lower crowns drink from it. This is indicated by the expression “a hollow way between the vineyards,” which is the path of the princes of other peoples, from which they are blessed.
כַּד חָמָא הַהוּא מַלְאָכָא, דְּהָא בִּלְעָם אַסְטֵי לָאָתוֹן לְהַהוּא שְׁבִילָא, דִּכְתִּיב לְהַטּוֹתָהּ הַדָּרֶךְ, מִיַּד וַיַּעֲמוֹד מַלְאַךְ יְיָ בְּמִשְׁעוֹל הַכְּרָמִים, לְאַסְתְּמָא שְׁבִילָא, דְּלָא יִסְתַּיְיעוּן בֵּיהּ אִינּוּן שְׁאַר עַמִּין עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת, וְאִינּוּן כִּתְרִין תַּתָּאִין. וְאָזְלָא הָא, כְּהָא דְּאָמַר רִבִּי יִצְחָק, כְּתִיב (שיר השירים א) שָׂמוּנִי נוֹטֵרָה וְגוֹ', לְנַטְרָא וּלְבָרְכָא לִשְׁאַר עַמִּין בְּגָלוּתָא. וְיִשְׂרָאֵל דְּאִינוּן כַּרְמִי שֶׁלִּי, לֹא נָטַרְתִּי, בְּגִין דְּאִינּוּן בְּגָלוּתָא, וְלָא מִתְבָּרְכִין כַּדְּקָא חֲזֵי.
Therefore, when the angel saw that Balaam had made his ass turn aside into that path, straightway he STOOD IN THE HOLLOW WAY BETWEEN THE VINEYARDS, in order that the other heathen peoples and the lower Crowns should not furnish him assistance.
גָּדֵר מִזֶּה וְגָדֵר מִזֶּה. אָמַר רִבִּי אַבָּא, הֵיךְ יָכִיל הַהוּא מַלְאָכָא לְאַסְתְּמָא הַהוּא שְׁבִילָא. אֶלָּא בְּגִין דְּסִיוּעָא אַחֲרָא הֲוָה לֵיהּ, קוּדְשָׁא בְּרִיךְ הוּא וּכְנֶסֶת יִשְׂרָאֵל. רִבִּי יְהוּדָה אָמַר, אוֹרַיְיתָא מְסַיְּיעָא לֵיהּ, דִּכְתִּיב, (שמות ל״ב:ט״ו) מִזֶּה וּמִזֶּה הֵם כְּתוּבִים.
There was A FENCE ON THIS SIDE AND A FENCE ON THAT SLDE. ‘Said R. Abba:’The angel would not have been able to block up the path had he not received assistance from the Holy One, blessed be He, and the Community of Israel.’ R. Judah said it was the Torah that assisted him.
בְּהַהִיא שַׁעֲתָא מַה כְּתִיב. וַתֵּרֶא הָאָתוֹן וְגוֹ', וַתִּלָּחֵץ אֶל הַקִּיר, מַאי וַתִּלָּחֵץ אֶל הַקִּיר. כְּמָה דְאַתְּ אָמֵר (ישעיהו כ״ב:ה׳) מְקַרְקַר קִיר וְגוֹ'. קִיר: פַּטְרוֹנָא, הַהוּא דְּשַׁלְטָא עָלַיְיהוּ. וַתִּלְּחַץ אֶת רֶגֶל בִּלְעָם אֶל הַקִּיר, הִיא לָא יָהֲבָא לֵיהּ סִיּוּעָא כְּלַל. וּבְעֲקוּתָא, (ס"א אשדת) אַשְׁרַת (ס"א אשדרת) לֵיהּ לְהַהוּא קִיר. וְרַמְזָא לֵיהּ הַאי, כְּדֵין וַיּוֹסֶף לְהַכּוֹתָהּ בְּהַאי סִטְרָא.
Then the ass THRUST HERSELF INTO THE WALL, the “wall” here symbolizing the protector that guarded them. Also, instead of assisting Balaam she “pressed his foot against the wall”, hinting the same thing to him. Then HE SMOTE HER AGAIN, on this side,
וַיוֹסֵף מַלְאַךְ יְיָ עֲבוֹר וַיַּעֲמוֹד בְּמָקוֹם צָר וְגוֹ'. בְּהַהִיא שַׁעֲתָא, אַסְתִּים לָהּ כָּל אֹרְחִין, וְכָל סִיּוּעִין, דְּלָא אִשְׁתְּכַח בָּהּ מִכָּל סִטְרָא דְּעָלְמָא סִיּוּעָא. כְּדֵין וַתִּרְבַּץ תַּחַת בִּלְעָם. כַּד חָמָא בִּלְעָם דְּלָא הֲוָה יָכִיל, מַה כְּתִיב. וַיִּחַר אַף בִּלְעָם וַיַּךְ אֶת הָאָתוֹן בַּמַּקֵּל, כְּמָה דְּאִתְּמַר, דְּאַטְעַן לָהּ, וְאַלְבַּשׁ לָהּ, בְּזִירוּזֵי דִּינָא קַשְׁיָא תַּקִּיפָא.
AND THE ANGEL OF THE LORD WENT FURTHER AND STOOD IN A NARROW PLACE, thus closing all paths to her, so that she could not assist Balaam in any way at all. Then SHE LAY DOWN UNDER BALAAM, and BALAAM’S ANGER WAS KINDLED AND HE SMOTE HER WITH A STAFF, as we have explained.’
(במדבר כ״ב:כ״ח) וְיִּפְתַּח יְיָ אֶת פִּי הָאָתוֹן וְגוֹ'. הַיְינוּ חַד מֵאִינּוּן מִלִּין, דְּאִתְבְּרִיאוּ עֶרֶב שַׁבָּת בֵּין הַשְּׁמָשׁוֹת. אָמַר רִבִּי יִצְחָק, מַאי סַגֵּי הַאי לְבִלְעָם, אוֹ לָאָתוֹן, אוֹ לְיִשְׂרָאֵל. בְּהָנֵי מִלִּין. אָמַר רִבִּי יוֹסֵי, דְּחַיְיכִין בֵּיהּ אִינּוּן רַבְרְבִין דַּהֲווֹ עִמֵּיהּ, וְכַד מָטוּ לְבָלָק, אָמְרוּ לֵיהּ, וְכִי לְהַאי שַׁטְיָא שַׁדְרַת לְיָקְרָא, לָא תִּשְׁכַּח בֵּיהּ מַמָּשׁוּת, וְלָא בְּמִלּוֹי. וּבְאִינּוּן מִלָּה דַּאֲתָנָא, אִתְבְּזָא מִן יְקָרֵיהּ. רִבִּי חִיָּיא אָמַר אִלְמָלֵי לָא אַמְרַת אֲתָנָא הַאי, לָא שָׁבִיק בִּלְעָם הַהוּא דִּילֵיהּ, וּבְמִלֵּי דַּאֲתָנָא יָדַע דְּאִתְּבַּר חֵילֵיהּ.
AND THE LORD OPENED THE MOUTH OF THE ASS. R. Isaac said: ‘What did she say that was of any consequence either to Balaam or to herself or to Israel?’ R. Jose replied: ‘She made him ridiculous in the eyes of the nobles who were with him. When they came to Balak they said: Have you sent to honour that fool? You will find nothing in him or his words. Thus through the words of the ass he became degraded.’ R. Hiya said: ‘Had not the ass spoken thus, Balaam would not have given up his attempt, but through the words of the ass he knew that his power was broken.’
רִבִּי אַבָּא רָמֵי, כְּתִיב (במדבר ט״ז:ל״ב) וַתִּפְתַּח הָאָרֶץ וְגוֹ'. וּכְתִיב וְיִּפְתַּח יְיָ אֶת פִּי וְגוֹ'. מַאי שְׁנָא אֶרֶץ מֵאָתוֹן, דְּלָא כְּתִיב בָּהּ וְיִּפְתַּח יְיָ אֶת פִּי הָאָרֶץ. אֶלָּא, הָתָם מֹשֶׁה גָּזַר עַל פּוּמָא, וּפַתְחַת, וְעַבְדַת אַרְעָא פִּקּוּדָא דְּמֹשֶׁה, וְלָא יַאוּת דְקוּדְשָׁא בְּרִיךְ הוּא יַעָבֹר פִּקּוּדֵיהּ, דְּהָא מֹשֶׁה גָּזַר וּפָקִיד, (במדבר ט״ז:ל׳) וּפָצְתָה הָאֲדָמָה אֶת פִּיהָ. וְעַל דָּא הִיא עַבְדַת פִּקּוּדוֹי. דִּכְתִּיב וַתִּפְתַּח הָאָרֶץ אֶת פִּיהָ. אֲבָל הָכָא, לָא אִשְׁתְּכַח מַאן דְּגָזַר, אֶלָּא רְעוּתָא דְקוּדְשָׁא בְּרִיךְ הוּא הֲוָה, וְהוֹאִיל וּרְעוּתֵיהּ הֲוָה בְּכַךְ, כְּתִיב וְיִּפְתַּח יְיָ אֶת פִּי הָאָתוֹן. מִנֵּיהּ אָתָא מִלָּה, וּמִנֵּיהּ אִשְׁתְּכַח.
R. Abba asked: ‘Why does it say here that “God opened the mouth of the ass”, while in an analogous passage it says that “the earth opened its mouth” (Num. 16, 32).’ ‘The reason’, he said, ‘is that there Moses decreed the opening and the earth carried out his injunction, for it would not be fitting that God should do so, but here there was no one who gave the order, but it was the will of God, and therefore it is written that “God opened the mouth of the ass”.’
רִבִּי יְהוּדָה אָמַר, אִסְתַּכַּלְנָא בְּפָרָשְׁתָא דָּא, וּבְאִלֵּין מִלִּין, וְאִתְחַזְּיָין דְּלָאו מִלִּין דִּצְרִיכִין אִינּוּן. וְכִי מֵאַחַר דִּכְתִּיב וְיִּפְתַּח יְיָ אֶת פִּי הָאָתוֹן, בַּעְיָין לְמֶהֱוִי אִינּוּן מִלִּין מִלֵּי מְעַלְּיָיתָא, מִלֵּי דְּחָכְמְתָא, וְאִי כְּמָה דְּאַתְּעֲרוּ חַבְרָנָא, דְּאִיהוּ מְשַׁבַּח דְּסוּסְיָא דִּילֵיהּ רָעֵי בִּרְטִיבָא, וְהִיא תָּבַת וְאַמְרַת, הֲלֹא אָנֹכִי אֲתוֹנְךָ. מֵהָכָא הֲוָה לָהּ לְמִפְתַּח, וְהִיא לָא פָּתְחָה אֶלָּא מֶה עָשִׂיתִי לְךָ. וְאִי הָכִי, אֲמַאי קָא טָרַח קוּדְשָׁא בְּרִיךְ הוּא, לְמִפְתַּח פּוּמָהּ לְהָנֵי מִלִּין.
R. Judah said: ‘We have carefully examined this section and these words, and we find that they are not words of any consequence. Yet after it says that “God opened the mouth of the ass”, those words ought to have been words of profundity and wisdom. Why, then, did God trouble to open its mouth for merely such words?’
אָמַר רִבִּי אַבָּא, וַדַּאי בְּאִלֵּין מִלִּין אוֹלִיפְנָא דַּעְתָּא דְּבִלְעָם, דְּלָאו כְּדַאי הוּא לְמִשְׁרֵי עָלֵיהּ רוּחַ קוּדְשָׁא, וְאוֹלִיפְנָא, דְּהָא לֵית יָכִילוּ בְּאַתְנֵיהּ, לְאַבְאָשָׁא אוֹ לְאוֹטָבָא. וְאוֹלִיפְנָא מֵהַאי אָתוֹן, דְּהָא לֵית חֵילָא בִּבְעִירֵי לְאַשְׁרָאָה עָלַיְיהוּ דַּעְתָּא שְׁלִים. תָּא חֲזֵי, בִּלְעָם, בְּהַהִיא מִלָּה דַּאֲתָנֵיהּ, וּבְהַהוּא דַּעְתָּא טִפְּשָׁא לָא יָכִיל לְמֵיקָם. בְּדַעְתָּא עִלָּאָה עַל אַחַת כַּמָה וְכַמָּה.
R. Abba replied: ‘Assuredly, through those words we learn the mind of Balaam, that he was not worthy for the holy spirit to rest on him, and we learn that there was no power in his ass to do either good or harm. We also learn from this ass that animals are not capable of receiving a rational mind.
(במדבר כ״ב:כ״ח) וַתֹּאמֶר לְבִלְעָם מֶה עָשִׂיתִי לְךָ. וְכִי בִּרְשׁוּתִי הֲוָה לְמֶעְבַּד טַב וּבִישׁ. לָאו. דְּהָא בְּעִירֵי לָא מִתְנַהֲגָן, אֶלָּא בְּמָה דְּנַהֲגוּ לוֹן. וְאַף עַל גַּב דְּהַהִיא אֲתָנָא בְּעֲמִיקְתָא (ס"א בעקתא) יַתִּיר, לָאו בִּרְשׁוּתָהּ הִיא, דְּהָא הוּא אַטְעִין לָהּ בְּחַרְשׁוֹי, וּבִרְשׁוּתֵיהּ קַיְּימָא.
SHE SAID UNTO BALAAM, WHAT HAVE I DONE UNTO THEE. As much as to say: Was it in my power to do good or evil? Not so, for beasts can only do as they are directed. And that beast, too, though it struck a deeper note, was still in the power of Balaam.
וַיֹּאמֶר בִּלְעָם לָאָתוֹן כִּי הִתְעַלַּלְתְּ בִּי. הֲוָה לֵיהּ לְחַיְּיכָא מִנָּהּ, וְהוּא אָתִיב לָקָבְלָא טִפְּשׁוּתָא דְּמִלָּהָא, כְּדֵין חַיְיכוּ מִנֵּיהּ, וְאִתְקְלִיל בְּעֵינַיְיהוּ, וְיָדְעוּ דְּאִיהוּ שַׁטְיָא. וּמָה אָמַר. כִּי הִתְעַלַּלְתְּ בִּי לוּ יֶשׁ חֶרֶב בְּיָדִי. אָמְרוּ, שַׁטְיָא דָּא אִיהוּ יָכִיל לְשֵׁיצָאָה עַמִּין בְּפוּמֵיהּ, הֵיךְ לָא יָכִיל לְשֵׁיצָאָה לְאַתְנֵיהּ, וְהוּא בָּעֵי חַרְבָּא. וְאוֹלִיפְנָא, דְּלֵית חֵילָא בִּבְעִירֵי לְאַשְׁרָאָה עָלַיְיהוּ רוּחָא אַחֲרָא, דְּאִי יֵימְרוּן בְּנֵי נָשָׁא, אִי יְמַלְּלוּן בְּעִירֵי, כַּמָּה דַּעְתָּא שְׁלִים יִפְּקוּן לְעָלְמָא, פּוּק וְאוֹלִיף מֵהַאי אֲתָנָא, דְּהָא קוּדְשָׁא בְּרִיךְ הוּא אַפְתַּח פּוּמָהּ, חָמֵי מִלּוֹי. (מצאתי כתוב בהעתקות, חסר כאן)
AND BALAAM SAID UNTO THE ASS, BECAUSE THOU HAST MOCKED ME. He ought to have laughed at her, but he answered her in her own tone, and it was then that they mocked him and he became contemptible in their eyes, and they knew that he was a fool. They said: He pretends he can kill peoples with his mouth, and yet he cannot kill his ass without a sword. We learn from here that beasts are not capable of receiving another spirit. For should men say: If only beasts could speak, what they would have to tell the world, leam from this ass of Balaam; for God opened her mouth, and see what she said!