Kabbalah Library

452. “And in the morning Balak took Balaam.” Balak was wiser in spells than Balaam, except for the fact that he did not know how to aim the hour for cursing, like Balaam. This is why it is written, “Balak took Balaam and brought him up to Bamoth-Baal”; he was correcting him and holding him for everything.

453. What is “and brought him up to Bamoth-Baal”? He was looking at his spells, from which side of Israel he would grip, and found that Israel are destined to create bamoth [altars] and serve the Baal [name of a god], as it is written, “and [they] went after worthlessness and served the Baal.” “And from there he saw a fraction of the people”; he saw the great ones in the nation and their king who served him, as it is written, “And they called the name of the Baal,” and as it is written, “If the Lord is God, follow Him, and if the Baal, follow him.” Since Balaam saw that Israel were destined for it, promptly, “And Balaam said to Balak, ‘Build for me here seven altars.’”

454. Corresponding to the altars that the first ones made, he offered on seven altars. Also, he did everything wisely because he found that part of Israel connected in seven degrees, HGT NHYM, and this is why he said, “I will establish seven altars.”

455. It is like a person who had a person who loved him, whom his father had left for him. People feared quarreling with him because of that one who loved him. Once, a man came and wanted to quarrel with him. He said, “What shall I do? If I quarrel with him, he has that loving one who is connected to him, and I cannot overcome him.” He sent a gift to that loving one. That loving one said, “What has this man got to do with me? I know that he loves me because of that son whom he wants to harm.” He said, “This gift shall not enter before me; summon the dogs and let them eat it.”

456. Thus, Balaam came to evoke strife with Israel, but saw that he could not because of that upper one who loves them. He began to set up a gift for him—the offerings he sacrificed. The Creator said, “Wicked one, what do you want with Me? You want to connect to My children, so your gift is given to the dogs.” It is written, “And God met Balaam.” “Met” comes from the word “nocturnal ejaculation” and “impurity” [in Hebrew]. Thus, your gift is given to those and will not come in before Me.

457. “Met” is as it is written, “Who can stand before His cold.” He was certain that through that gift, he would prevail over Israel. “And God met Balaam” means He cooled himself from what Balaam had thought. “And God met” means awakened the side of impurity on him.

458. “Met” means that Balaam thought that by that gift, he will be able to harm Israel, and the Creator uprooted that gift from him, and uprooted Balaam from what he was thinking. He uprooted him from that degree, and this is “met,” as it is written, “The ravens of the valley will pick it out.” He said to him, “Wicked one, you are unworthy of bonding with Me and entering before Me; your gift is given to a dog.”

459. That wicked one was the filth of everything, for in this entire portion, you will not find “And God said to Balaam,” or “and God spoke.” Rather, it is written, “And the Lord placed the words in the mouth of Balaam,” as one who places a muzzle in the mouth of a donkey so it will not veer off to here or to here. In this way, “And the Lord placed words in the mouth of Balaam.”

460. The Creator said, “Wicked one, do you think that through you, a blessing will be and will exist in My children or the opposite? They do not need you. As is said to a wasp, ‘Neither your sting nor your honey.’ Rather, return to Balak, and when you open your mouth, the matter will not depend on you, but rather this is what you shall speak.” “This,” which is the Shechina [Divinity] is ready to bless them. “Thus you shall bless My children,” for when you open your mouth, it will speak the words that will come true with My children, and I will not leave matters to you.”

461. When Balaam came to Balak, and Balak heard that he had blessed Israel, Balak thought that they came from the mouth of Balaam. He said, “I took you to curse my enemies, and behold, you have blessed them abundantly.” Balaam said, “Take these spells in your hand, so you will detain this “this” here, Malchut. If you can detain her with those spells, I will uproot her from those words she said,” meaning he would cancel the blessings she had said.

462. It is written, “Stand here beside your burnt offering.” By this, and by those spells, you will detain the “this,” Malchut. “While I meet the Lord over there,” I will uproot her from those words she said. The Creator told him, “Wicked one, I will uproot for him.” “And God met Balaam,” and that matter will raise her voice with words of “thus,” as it is written, “Return to Balak and thus shall you say.”

463. In the beginning, it is not written, “Stand here besides your offering,” but rather “Stand beside your offering, and I will go, perhaps the Lord will come across me.” When he saw that “this” said those blessings, he said, “Stand here beside your offering, while I meet the Lord.”

464. “Come, curse Jacob for me.” Curse means collect, drop them from that degree where they stood. “And I will shoot … to the side of it.” He said, “If you can cast them from their degree, Malchut, then all of them will be uprooted from the world.” “And come, denounce Israel,” Israel of above, ZA, meaning he will bring him into anger until he finds vexation and fury before Him, as it is written, “And God is indignant every day.”

465. “For from the top of the rocks I see him.” From the top of the rocks is the fathers. “And from the hills I behold him” are the mothers. Both from the side of the fathers and from the side of the mothers, they could not be cursed.

466. “For from the top of the rocks” means who can overcome Israel? Since they are gripped and come out from the top of all the rocks. Rocks are Gevurot, and all the judgments in the world emerge from these Gevurot, and they are gripped to them. “From the hills I behold him” are those rest of the camps that are gripped to the Gevurot.

“Behold, a people dwelling alone, and not counting itself among the nations,” as it is written, “The Lord alone will guide us.” Malchut, the rock, is the head of all the judgments in the world. It is after her that the Gevurot are called “rocks.” Israel emerge from Malchut, and it is written about her, “For from the top of the rocks I see him.” The expansion of Malchut in BYA is called “hills,” and from there, there is NRN for Israel.

467. “Who can count the dust of Jacob and number the fourth‎ part of Israel?” There are two degrees, Jacob and Israel. In the beginning, when he is in VAK, he is Jacob. Afterwards, when he attains GAR, he is Israel. Although it is all one, they are two degrees, and the top degree is Israel, and the degree of Jacob is below.

468. “Who can count the dust of Jacob?” Dust is as it is written, “He makes them like dust with his sword,” which is Malchut, as it is written, “A sword for the Lord, filled with blood.” Malchut is called a “sword for the Lord.” Dust is the place from which Adam HaRishon was created, as it is written, “And the Lord God created the man dust from the earth.” Several hosts emerge from that dust, several camps, several degrees, several litigants, several arrows, several sling stones, several lances and swords and arms are found from that dust. “Who counts” is as it is written, “Is there a number to His armies”?

Malchut in general is called a “sword to the Lord.” There are ten Sefirot in her, and Malchut of Malchut is called “dust.” It is written about her, “He makes them like dust with his sword,” that he awakens by the sword, Malchut of Malchut in her, who is called “dust.” From that dust emerged Adam HaRishon. However, he was sweetened in Bina, as it is written, “Dust from the earth.” Dust is Malchut of Malchut, and each is Bina of Malchut since Bina is called the “land of Edom. Also, all of reality emerged from this dust that is sweetened in Bina.

469. “And number the fourth‎ part of Israel.” The fourth part of Israel is the Hey of HaVaYaH, since Israel, ZA, has the four letters HaVaYaH, of which Malchut is the fourth letter. This is why she is called “the fourth part of Israel.” It is the same matter as with the dust of Jacob, who is also Malchut. However, dust is Malchut of Jacob, and the fourth part is the Malchut of Israel. The fourth part of Israel means the lying down of Israel, the bed of Israel, Malchut, called “bed,” as it is written, “Solomon’s bed,” Malchut.

A fourth part is like the fourth of Israel from below, meaning Malchut that is from ZA, who is called Israel, of whom she is a fourth, called “fourth” according to the Sefirot. This means that David, Malchut, is the fourth leg of the throne, since HGT of ZA are the three legs of the throne, which is Bina, and Malchut is their fourth.

470. “Who can count the dust of Jacob.” All those who emerge from Malchut, who is called dust, are regarded as dust. “And number the fourth part of Israel,” as it is written, “Is there a number to His armies?” This verse clarifies the fourth part of Israel and not the dust of Jacob.

“Who can count the dust of Jacob” are the commandments that apply to the dust, meaning in sowing, in planting, and in harvesting. “And count the fourth part of Israel” are the commandments concerning animals.

471. “And he took up his oracle and said.” He was raising his voice to that speaker, Malchut, who is called “thus.” This is “And he took up his oracle,” meaning Balaam raised his voice and said, “It is that ‘thus,’ she said,” as it is written, “and thus shall you speak,” that Malchut, who is called “thus,” shall speak.

472. Since Balaam saw that in all his spells and with all that gift, meaning the offerings he sacrificed, he could not uproot that “thus,” as it is written, “while I meet the Lord,” that he said, “I will uproot that ‘thus.’” The Creator told him, “Wicked one, you contemplate uprooting her; I will uproot you from your lineage,” meaning He will uproot him from the root. It is written, “And God met Balaam,” from the words, “The ravens of the valley will pick it out,” that He uprooted him from his degree. Afterwards, since he could not, he reiterated and said, “He has blessed, and I cannot reverse her.” Should he not have said “reverse him”? However, reverse her, the one of whom it is written, “thus,” “and thus shall you speak,” Malchut, of whom he said, “I cannot reverse her from Israel.”

473. Balaam said, “I wanted to enter them in two degrees. I wanted to enter them from the degree of Jacob, but I could not. I wanted to enter them from another side, from the degree of Israel, but I could not, since this name or that, does not become tied to the evil kinds, as it is written, ‘He has not observed iniquity in Jacob, nor has He seen wickedness in Israel.’”

474. They are two degrees, a serpent and a charm. Opposite them, there are two shells, labor and iniquity. Balaam said, “Indeed, I have found the opposite of Jacob and Israel, since iniquity is the shell opposite Jacob, who is connected with a spell called “serpent.” Labor is the shell opposite Israel, which is connected with a charm. Since he saw that he could not, he said, “Indeed, He has not observed iniquity in Jacob, nor has He seen wickedness in Israel,” since the Lord his God is with him.

475. If you say about these labor and iniquity, “I cannot,” and about the charm and the serpent, “I can,” it is written, “For there is no serpent [also divination] in Jacob, and no spell in Israel.” Moreover, all the hosts of above, and all the camps, do not know and do not observe the conducts of the upper king until they ask these two degrees, Jacob and Israel. And what do they say? “What has God wrought?” “Thus,” Malchut, said all those words, and he, Balaam, only raised his voice against her, but he did not know what it is, and only his own voice was heard from him.

476. “Behold, a people rises like a lioness, and lifts itself up like a lion.” What nation is as mighty as Israel? When the morning shines, it rises and grows stronger like a lion to the work of his master, with several songs and praises. They engage in Torah all day, and at night, as it is written, “It shall not lie down until it devours the prey.” When a person wants to lie in his bed, he sanctifies the upper name and crowns Him above and below. Several litigants connect before them at the time when they open their mouths by their beds during the Hear O Israel [reading], and ask for mercy from the holy King, with several verses of mercy.

477. “Behold, a people rises like a lioness.” This nation is destined to rise over all the idol-worshiping nations like a mighty strong lion that throws himself on them. The way of all the lions is to lie on their prey. However, with it, it is written, “It shall not lie down until it devours the prey.”

478. “Behold, a people rises like a lioness,” to offer sacrifices and burnt offerings before the King on the altar. When the offering was being burnt on the altar, they saw a figure of a lion there, that was lying on that offering and eating it.

479. It was Uriel, the high angel, and they saw him in the shape of a strong lion lying on the altar and eating the offerings. When Israel were not so worthy, they would see the shape of an insolent dog lying on it. Then Israel would know that they need repentance and would repent.

“It shall not lie down until it devours the prey” are the night offerings, such as burnt offerings. “And drinks the blood of the slain,” that the Creator makes their wars with their enemies.

480. What is “shall not lie down”? Each night, when a person does as his master’s command, he does not lie on his bed before he kills 1,125 of these evil kinds that are with him. One thousand are from the left side, as it is written, “A thousand may fall at your side,” as it is written, “Let the pious be joyful in glory; let them sing aloud on their beds. May the high praises of God be in their mouths, and a double-edged sword in their hands, to execute vengeance on the nations,” as it is written, “It shall not lie down until it devours the prey.” This is the meaning of the words, “to execute the judgment on them.”

481. Israel were blessed three times, corresponding to the three times he struck his mare and loaded her with his spells. Corresponding to it, Israel were blessed that Israel would rise three times a year to be seen before the holy King.

482. “And Balaam saw that it was good in the eyes of the Lord to bless Israel, and he did not go as on other times, to look for omens.” What is “to look for omens”? These first two times, he went with all his spells and wanted to curse Israel. Since he saw the Creator’s will, who said “Return to Balak, since My children do not need your words, another word is destined for them from this ‘thus,” as it is written, ‘Thus shall you speak.’ ‘Thus shall you speak,’ and not you. ‘Thus shall you speak,’ who rules over all the rulers, sorcerers, charmers, and evil kinds so they cannot harm My children,” so he wanted to look at them with an evil eye.

483. When that wicked one looked at Israel, he looked at those two degrees, Jacob and Israel, to harm them with his spells, this one or that one. Because of it, in each and every blessing, Jacob and Israel were blessed. “And Balaam saw that it was good.” By what did he see? He saw that when the king’s face was shining, the evil kinds did not persist, and all the spells and all the charms did not help with their spells.

484. It is written about those two times, “And God met.” “And God met Balaam.” It is also written, “Thus shall you speak.” And now, since he saw that no anger was found and his spells did not help, then “he did not go as on other times, to look for omens.” Since he separated and removed himself from his spells, he began a different awakening—to praise Israel. The awakening here is an awakening of a spirit from the left side, under which his kinds and spells are tied.

485. We learn that even on the third time, the holy spirit did not rest on him. So why it is written, “And the spirit of God was upon him,” and in all those other times, it is not written like that? It is written, “He who has a kind eye will be blessed.” Do not read it as “will be blessed” but as “will bless.” Balaam had an evil eye; there was no one in the world with an evil eye like his, and any place he looked with his eyes would become spoiled.

486. This is why they said that anyone who takes his son through the market and fears the evil eye should cover his head with a kerchief so the evil eye cannot control him. Here, too, since Balaam saw that he could not harm Israel with his spells and charms, he wanted to look at them with the evil eye, since any place he looked with his evil eyes would be spoiled. What was his wish against Israel? It is written, “He set his face toward the desert,” turning his face toward the calf that Israel had made in the desert so he would have a side of help in harming them.

487. “And Balaam raised his eyes and saw Israel,” for he wanted to look at them with the evil eye. At that time, had the Creator not put the cure first, he would destroy them by the look of his eyes. The healing that the Creator gave to Israel at that time is as it is written, “And the spirit of God was upon him.” “Upon him” is written about Israel, that the Creator spread over Israel the spirit of God like a person spreading a kerchief on the child’s head so his eyes do not control him.

488. At that time, he started and said, “How good are your tents, Jacob, your dwelling places, Israel.” Anyone who wants to look with the evil eye, cannot unless he praises and cherishes the thing he wants to curse with the evil eye. And what is his way? He says “How good is this,” “How handsome is that,” so that the evil eye would control him. Here, too, he said, “How good are your tents Jacob,” how handsome they are, how beautiful they are, how many beautiful plantings were planted from them, similar to those handsome plantings that the Creator planted in the Garden of Eden. May those plantings be in these dwelling places.

489. It is like a person who had beautiful, fine-looking hands. Another person, with an evil eye, went by and looked at those hands. He held them and began to praise how beautiful they are, how handsome, look at the fingers—derived from the upper beauty. Afterwards, he said, “May these hands be among gems, and in crimson clothes of honor, and may they be in his home to use them, and may they be concealed in his box.

490. Therefore, Balaam began to praise, “How good are your tents, Jacob, your dwelling places, Israel,” see how beautiful, how handsome. Afterwards, he said, “Water shall flow from his buckets,” that no planting as beautiful as this shall be found, a planting of the Torah, besides these dwelling places. “And his seed shall be in many waters,” meaning between the shells, which are called “many great waters,” meaning that the holy spirit will not grow and multiply.

491. The Creator told him, “Wicked one, your eyes cannot harm, since there is the spreading of the holy spirit on them.” Then he said, “God brings him out of Egypt,” which means that all the people in the world will not be able to harm them, since a high and superior force is holding them, which is “God brings him out from Egypt.” Moreover, “[He] is for him like the horns of an oryx,” that no person will be able to stretch his hand on him because of his height. And since he is in high elevation, “he shall eat up his enemy nations,” and there is no one who can harm them.

492. Even when he is not upright, they will not be able to overcome him, as it is written, “He crouched; he lies down like a lion and like a lioness.” Also, he is not afraid since he is as strong as a lion and as a lioness even when he is in exile among the nations, and crouches and lies down among them. He will be as a lion in the laws of Torah and in the ways of Torah. They have governance from their master, which even all the kings of the world will not uproot, like that lion that lies down on its prey so they cannot get him up from it, as it is written, “crouches, lies down like a lion and like a lioness, who shall rouse him?”