626) That child started and said, \u201cHe ties his foal to the vine, and his donkey’s colt to the choice vine.\u201d It is written, \u201cHe ties his foal.\u201d Should it not have said, \u201cHe ties a foal\u201d? However, beginning students should beware of the arrow of the shell of a foal, and the holy Name, Koh, is included there, to subdue it, meaning the letter Yod of \u201cI have tied\u201d and the letter Hey of \u201cHis foal.\u201d<\/p>\n\n\n\n
627) As the holy Name is implied here, it is implied in the words, \u201cAnd his donkey\u2019s colt to the choice vine [Hebrew: Soreka].\u201d Should it not have said \u201cThe Ben [colt, singular, \u201cson of\u201d] to the Sorek [\u201cchoice vine\u201d without the suffix of Hey], as it is written, \u201cYet I have planted you a choice vine [Sorek],\u201d without the Hey? Ben means a donkey\u2019s colt, without the Yod. Why does he say Soreka and why Bnei [\u201csons of,\u201d plural]?<\/p>\n\n\n\n
628) Indeed, as there is the holy Name to subdue the shell of a foal, there is also the holy Name to subdue the force of the shell, the donkey, the mare, which is the letter Yod of the Bnei and the letter Hey of the Soreka. Were it not for the holy Name that is implied here, those two shells would have destroyed the world. Hence, Koh was given in this power and Koh was given in that power, to keep the world from them and to keep man, so they will not overtake the world.<\/p>\n\n\n\n
629) The vine is the assembly of Israel. It is called \u201ca vine\u201d because as a vine does not take any other planting on itself, the assembly of Israel takes only the Creator on herself. And because of the assembly of Israel, all the other forces\u2014donkey colt and donkey\u2014surrender before her and cannot harm and rule over the world. Hence, the writing cast the holy Name, Koh, between them, in the donkey colt and in the donkey.<\/p>\n\n\n\n
In the donkey colt, the Koh is written, \u201cHis foal\u201d [an added Hey in Hebrew], \u201cHe ties his foal to the vine,\u201d and in the donkey, it writes Koh\u2014\u201cAnd his donkey’s colt to the choice vine\u201d [with an added Hey in Hebrew]. \u201cHis donkey colt,\u201d for he was uprooted for this choice vine, which is the assembly of Israel. He is not saying here, \u201cHe ties his donkey\u2019s colt to the choice vine,\u201d as is written, \u201cHe ties his foal to the vine.\u201d It was written that his donkey\u2019s colt was completely uprooted by the choice vine, and not just tied, as with the vine. This is so because tying is only for surrendering, while here the shell was completely uprooted.<\/p>\n\n\n\n
630) \u201cHe washed his garments in wine, and his robes in the blood of grapes.\u201d It should have said, \u201cIs washing,\u201d since \u201cwashed\u201d is in past tense. However, \u201cwashed,\u201d since the day the world was created. This is the Messiah King, the Nukva, where through the judgment that is done to the wicked, they draw illumination of the left from above downwards. She would wash her clothing, which is the righteous who clothe the Nukva, who see the judgments and improve their deeds.<\/p>\n\n\n\n
It has been so since the day the world was created. This is why he says, \u201cwashed,\u201d in past tense. \u201cIn wine\u201d means left, Gevura of ZA. And \u201cIn the blood of grapes\u201d means bottom left, the left of the Nukva. Through those two Gevurot, of ZA and of the Nukva, she washes her clothes. The Messiah King, Nukva, is destined to rule above over all the other forces of the idol worshipping nations, and to break their fort from above and from below.<\/p>\n\n\n\n
631) \u201cHe washed his garments in wine,\u201d like wine that indicates joy, as it is written, \u201cWine that delights God and people,\u201d and it is all judgement. So is the Messiah King, the Nukva, who shows Israel joy, meaning that they draw it by the measure of Kedusha [holiness], and it is all judgment to the idol worshipping nations, who draw more than the measure. It is written, \u201cAnd the spirit of God hovered over the face of the water.\u201d This is the spirit of the Messiah King, which hovers to and fro, to judgment and to mercy, and since the day the world was created, he washes his garments in the upper wine.<\/p>\n\n\n\n
632) Subsequently, it writes, \u201cHis eyes are red from wine, and his teeth white from milk.\u201d \u201cEyes are red from wine\u201d refers to the upper wine, the illumination of the left from Bina. When the Torah, Nukva, intoxicates, meaning gives judgments to those who draw it from above downwards, she drinks from it. This is why Bina is considered to have judgments awakening from her. \u201cTeeth white from milk\u201d is the written Torah, ZA, which receives Hassadim, milk, since the Torah is called \u201cwine\u201d and \u201cmilk.\u201d The written Torah, ZA, is milk, and the oral Torah, Nukva, is wine. Wine is received from Bina; milk is received from Aba.<\/p>\n\n\n\n
633) It is written, \u201cAnd wine which makes man’s heart glad, to make a face glisten with oil,\u201d from a place called \u201coil,\u201d Aba. The beginning of the wine is gladness, the place from which all joys emerge, Bina. Its end is that it spreads to the Nukva, judgement, since its end is the place of the gathering of all the Sefirot, the Nukva, for which she is called \u201cthe assembly of Israel,\u201d the place of the gathering of ZA, judgement, and the world is judged in it. The judgment in the Nukva is the reason for all the Sefirot of ZA to gather in her, since because of that she is thirsty for Hassadim.<\/p>\n\n\n\n
Because the beginning of the wine is gladness and its end is judgement, hence, \u201cTo make a face glisten with oil,\u201d from the place from which all the joys emerge. To draw the joy in wine, as it was in Bina, she draws Hassadim from Aba, who is called \u201coil.\u201d By that, all the judgments in her are cancelled and she obtains GAR, which are called anterior [or face], as it is written, \u201cTo make a face glisten with oil.\u201d<\/p>\n\n\n\n
634) \u201cAnd bread will sustain man’s heart.\u201d The bread that he says here is bread that nourishes the world, the Hassadim that are extended from HGT of ZA. It should not be said that the sustenance of the world depends on this alone. Rather, wine is needed too, meaning illumination of Hochma because there is no night without a day, but day, ZA, and night, Nukva, must be conjoined. Hence, there is a need for bread from ZA and for wine from Nukva, for both of them together nourish the world.<\/p>\n\n\n\n
There is no need to separate them and draw only bread from ZA, without the Nukva. One who separates them will part from life, as it is written, \u201cTo make you know that man does not live by bread alone,\u201d for they must not be separated.<\/p>\n\n\n\n
635) However, David said, \u201cAnd bread will sustain man\u2019s heart.\u201d There is an added Vav [\u201cand\u201d] in the bread, as in \u201cAnd the Lord.\u201d The added Vav multiplies the Nukva, since wherever it writes, \u201cAnd the Lord,\u201d it means He and His courthouse, the Nukva. Here, too, the Vav in the word \u201cAnd bread\u201d multiplies the Nukva, hence everything is together in a coupling.<\/p>\n\n\n\n
636) He who blesses for the food will not bless on an empty table. The bread\u2014the abundance from ZA, right\u2014must be on the table, which is the Nukva, left. A cup of wine\u2014the abundance of Nukva\u2014is on the right, which indicates ZA, to connect the left with the right, so they will be included together, and the bread, right, will be blessed by them from the coupling with the left and will connect them, making all one tie, properly blessing the holy Name. Bread, which is right, from ZA, was tied to the wine from the left, from Nukva. And wine, from the left, will tie to the right, in the right hand, indicating ZA. By that, Hochma is mingled with Hassadim and Hassadim with Hochma, and then there are blessings in the world and the table, the Nukva, is properly completed.<\/p>\n","protected":false},"excerpt":{"rendered":"
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