He Ties His Foal to the Vine

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626) That child started and said, “He ties his foal to the vine, and his donkey’s colt to the choice vine.” It is written, “He ties his foal.” Should it not have said, “He ties a foal”? However, beginning students should beware of the arrow of the Klipa of a foal, and the holy Name, Koh, is included there, to subdue it, meaning the Yod of “I have tied” and the Hey of “His foal.”

627) As the holy Name is implied here, it is implied in the words, “And his donkey’s colt to the choice vine [Hebrew: Soreka].” Should it not have said “The Ben [colt, singular, “son of”] to the Sorek [“choice vine” without the suffix of Hey], as it is written, “Yet I have planted you a choice vine [Sorek],” without the HeyBen means a donkey’s colt, without the Yod. Why does he say Soreka and why Bnei [“sons of,” plural]?

628) Indeed, as there is the holy Name to subdue the Klipa of a foal, there is also the holy Name to subdue the force of the Klipa, the donkey, the mare, which is the Yod of the Bnei and the Hey of the Soreka. Were it not for the holy Name that is implied here, those two Klipot 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.

629) The vine is the assembly of Israel. It is called “a vine” 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—donkey colt and donkey—surrender 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.

In the donkey colt, the Koh is written, “His foal” [an added Hey in Hebrew], “He ties his foal to the vine,” and in the donkey, it writes Koh—“And his donkey’s colt to the choice vine” [with an added Hey in Hebrew]. “His donkey colt,” for he was uprooted for this choice vine, which is the assembly of Israel. He is not saying here, “He ties his donkey’s colt to the choice vine,” as is written, “He ties his foal to the vine.” It was written that his donkey’s 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 Klipa was completely uprooted.

630) “He washed his garments in wine, and his robes in the blood of grapes.” It should have said, “Is washing,” since “washed” is in past tense. However, “washed,” since the day the world was created. This is the Messiah King, the Nukva, where through the Din that is done to the wicked, they extend illumination of the left from above downwards. She would wash her clothing, which is the righteous who clothe the Nukva, who see the Dinim and improve their deeds.

It has been so since the day the world was created. This is why he says, “washed,” in past tense. “In wine” means left, Gevura de ZA. And “In the blood of grapes” 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.

631) “He washed his garments in wine,” like wine that indicates joy, as it is written, “Wine that delights God and people,” and it is all Din. So is the Messiah King, the Nukva, who shows Israel joy, meaning that they extend it by the measure of Kedusha [holiness], and it is all Din to the idol worshipping nations, who extend more than the measure. It is written, “And the spirit of God hovered over the face of the water.” This is the spirit of the Messiah King, which hovers to and fro, to Din and to Rachamim, and since the day the world was created, he washes his garments in the upper wine.

632) Subsequently, it writes, “His eyes are red from wine, and his teeth white from milk.” “Eyes are red from wine” refers to the upper wine, the illumination of the left from Bina. When the Torah, Nukva, intoxicates, meaning gives Dinim to those who extend it from above downwards, she drinks from it. This is why Bina is considered to have Dinim awakening from her. “Teeth white from milk” is the written Torah, ZA, which receives Hassadim, milk, since the Torah is called “wine” and “milk.” The written Torah, ZA, is milk, and the oral Torah, Nukva, is wine. Wine is received from Bina; milk is received from Aba.

633) It is written, “And wine which makes man’s heart glad, to make a face glisten with oil,” from a place called “oil,” Aba. The beginning of the wine is gladness, the place from which all joys emerge, Bina. Its end is that it spreads to the NukvaDin, since its end is the place of the gathering of all the Sefirot, the Nukva, for which she is called “the assembly of Israel,” the place of the gathering of ZADin, and the world is judged in it.

The Din in the Nukva is the reason for all the Sefirot de ZA to gather in her, since because of that she is thirsty for Hassadim. Hence, since the beginning of the wine is gladness and its end is Din, hence, “To make a face glisten with oil,” from the place from which all the joys emerge. To extend the joy in wine, as it was in Bina, she extends Hassadim from Aba, who is called “oil.” By that, all the Dinim in her are cancelled and she obtains GAR, which are called Panim [face], as it is written, “To make a face glisten with oil.”

634) “And bread will sustain man’s heart.” The bread that he says here is bread that nourishes the world, the Hassadim that extend from HGT de ZA. If you say that the sustenance of the world depends on this alone, it is not so, for 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.

There is no need to separate them and extend only bread from ZA, without the Nukva. One who separates them will part from life, as it is written, “To make you know that man does not live by bread alone,” for they must not be separated.

635) However, David said, “And bread will sustain man’s heart.” There is an added Vav [“and”] in the bread, as in “And the Lord.” The added Vav multiplies the Nukva, since wherever it writes, “And the Lord,” it means He and His courthouse, the Nukva. Here, too, the Vav in the word “And bread” multiplies the Nukva, hence everything is together in a Zivug.

636) He who blesses for the food will not bless on an empty table. The bread—the abundance from ZA, right—must be on the table, which is the Nukva, left. A cup of wine—the abundance of Nukva—is 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 Zivug 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.

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