Issachar Is a Strong-Boned Donkey

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681) “Issachar is a strong-boned donkey, lying down between the systems.” If he is called “a donkey” because he engaged in Torah, why should he not be called “a horse,” “a lion,” or “a leopard”? It is because the donkey takes a load upon itself and does not kick its master like the rest of the beasts; it is not arrogant and does not need to lay in a fixed up place.

Issachar, too, whose engagement is in the Torah, assumes the load of the Torah and does not kick the Creator; there is no arrogance in him, as a donkey that does not care for its own honor, but for the honor of its master. Hence, he is “Lying down between the systems,” as it is written, “And you shall sleep on the ground, live a sorrowful life, and toil in the Torah.”

682) It is written, “To David. The Lord is my light and my salvation; whom shall I fear?” How lovely are words of Torah? How lovely are those who engage in Torah before the Creator? Anyone who engages in Torah is not afraid of harm-doers in the world; he is kept above and kept below. Moreover, he subdues all the harm-doers in the world and brings them down to the great abyss.

683) When the night comes, the doors above close and dogs and donkeys are present in the world and roam it. Then, permission is given to harm-doers to destroy, and all the people of the world sleep in their beds, and the souls of the righteous rise and delight themselves above. When the north wind awakens and the night is halved, Kedusha [holiness] awakens in the world.

684) Happy is that man who rose from his bed at that time and engaged in Torah. When he opens the Torah, he puts all those evil harm-doers in the holes of the great abyss and subdues the Klipa of the donkey, bringing it down through the rifts below the dust, in the filth of the waste and refuse that is gathered there.

685) For this reason, Issachar—whose engagement was in the Torah—subdued the Klipa of the donkey and brought it down. And what was the donkey? A staircase, as it is written, “A strong-boned donkey” [“strong-boned” and “case” are written the same in Hebrew]. He would rise to harm the world, and now there is his dwelling place, between the systems, in the garbage, in the filth of the rifts of the dust. Through his engagement in the Torah, Issachar lowered the Klipa of the strong-boned donkey and made him lie down between the systems, meaning he lowered him to the rifts in the ground, in the garbage that is there.

686) “He saw that rest was good” is the written Torah, and “The land was pleasant” is the oral Torah.

“He bowed his shoulder to bear burdens,” to bear the burden of Torah and to cling to it day and night.

“And became a slave at forced labor,” a servant of the Creator, cleaving unto Him and weakening himself due to all his engagement in the Torah.

687) Anyone who knows how to engage in Torah and does not engage risks his soul. Moreover, he is placed under a burden of manners and evil enslavement, enslavement of the kingship, as written about Issachar. “And he bowed his shoulder to bear burdens.”

“He bowed.” “Bowed” means what is written, “Turned aside after greed,” meaning he strayed from the right path. One who strays from the path, to not bear the burden of Torah, immediately becomes “A slave at forced labor,” falling under the burden of manners and enslavement of the kingship. “And he saw that rest was good” means that he saw that it was good to take upon himself the burden of Torah. Moreover, “He bowed his shoulder to bear the burden,” meaning bowing himself, to not suffer. Promptly, “And became a slave at forced labor,” meaning he was placed under the burden of manners and the enslavement of the kingship.

688) Happy are the people in the world who engage in Torah, because anyone who engages in Torah is loved above and loved below, and each day he inherits the inheritance of the next world, as it is written, “To endow those who love me with substance.” The substance is the next world, Bina, whose waters, his abundance, never stops, since one who engages in Torah receives a good high reward, with which another person is not rewarded, meaning the substance, Bina. For this reason, this name, Issachar, who engaged in Torah, implies that Yesh Sachar [there is reward], and the reward of those who engage in Torah is substance, Bina.

689) It is written, “I was seeing until the thrones fell down.” When the Temple was ruined, two thrones fell: two thrones above and two thrones below. The two thrones above are the throne of Jacob, ZA, and the throne of David, Malchut. And since the lower throne parted from the upper throne, meaning that Jacob’s throne parted from David’s throne, David’s throne fell, as it is written, “He has cast from heaven to earth.”

And the two thrones below are Jerusalem and they who engage in Torah. The thrones below are like the thrones above because they who engage in Torah are the throne of Jacob, ZA. Jerusalem is the throne of David, Malchut. It follows that two thrones fell, the throne of David above, the Nukva, and the throne of Jerusalem below. This is why it is written, “Until the thrones,” in plural form, since many thrones fell, and fell because of the affront of Torah.

ZON divide at the Chazeh. Above the Chazeh are two thrones above, and below the Chazeh are two thrones below. The two thrones that fell are the Nukva above the Chazeh and the Nukva below the Chazeh.

690) When true righteous engage in Torah, all the forces of the rest of the nations and the rest of the armies, and all the forces and their armies surrender and do not rule in the world. Israel are destined to the nations of the world, and the nations of the world invite Israel, to raise them to being the head of all the nations. This is the meaning of Issachar, Yesh Sachar [Hebrew: “there is reward”]. If not, the Klipa of the donkey will cause Israel to go in exile and to fall among the nations, meaning that they will govern them. This is so because “And he saw that rest was good,” meaning he saw the Torah, that it was good and corrected before him and he could be rewarded by it with several benefits and several lovely and precious things. Thus, he deflected his path to not bear the burden of Torah, and for this, he “Became a slave at forced labor” in exile.

691) It is written, “The mandrakes have given forth fragrance.” These are the mandrakes that Reuben found, as it is written, “Reuben went and found mandrakes in the field.” There are no new words of Torah in Israel except through him, as it is written, “Of the sons of Issachar, men who know the understanding of the times, with knowledge of what Israel should do.”

The twelve tribes are twelve ties in the two arms, HG, and the two thighs, NH, in illumination of three lines, each of the four Behinot [discernments], HB TM, which are HG and NH in the Nukva. Hence, it is considered that there are three ties in each of the HG NH, and they are twelve.

With respect to the four banners, Judah and Reuben are the two arms, HG, and Ephraim and Dan are two thighs NH. The three ties in the left arm, Judah, are Judah, Issachar, and Zebulun, the illumination of the three lines in the left arm. Judah is the first tie, from the right line. Issachar is the second tie, from the left line, and Zebulun is the third tie, from the middle line. Issachar is from the left line, in which there is illumination of Hochma. And since the Hochma does not shine without Hassadim, it is considered that he does not have nourishments by which to persist. Zebulun, from the middle line, which comes out on the Masach de Hirik and extends Hassadim, clothing the Hochma of the left line, goes far away to trade, to extend nourishments so Issachar may persist.

“The mandrakes have given forth fragrance” is the illumination of Hochma in the left line, Issachar, the second tie in the left arm. It is said that innovations in the Torah are made in Israel only by him because innovations in the Torah are illumination of Hochma, and are only in the left line, Issachar, as it is written, “Of the sons of Issachar, men who know the understanding of the times.” It is written, “Who know the understanding [Bina],” and not know the wisdom [Hochma], since Hochma on the left line is not real Hochma, but Bina that returned to being Hochma. This is so because real Hochma is only on the right line. However, this Hochma was hidden, and only the Hochma on the left line shines, whose source is only Bina.

692) “And over our doors are all choice fruits, both new and old.” The sons of Issachar caused the choice fruits to be on our doors, the doors of synagogues and seminaries. “Both new and old” means that several words of Torah, new and old, are revealed through the sons of Issachar, to bring Israel near their Father in heaven, as it is written, “With knowledge of what Israel should do.”

693) “I have saved up for you, my beloved.” Anyone who properly engages in Torah and knows how to properly delight matters and renew matters, those matters rise up to the throne of the King, the Nukva, who is the throne to ZA, and the assembly of Israel, the Nukva, opens gates for them and hides them. When the Creator enters the Garden of Eden to play with the righteous at midnight, she brings out those innovations in the Torah before Him, and the Creator looks at them and He is glad. At that time, the Creator crowns Himself with the high crowns and delights with the queen, the Nukva, as it is written, “Both new and old, which I have saved up for you, my beloved.”

She says it at midnight, when she takes out the innovations of Torah before the Creator, and from that time forth, the words of the innovator and the one who delights words of Torah are written in the high book, as it is written, “And a book of remembrance shall be written before Him.”

694) Happy is one who engages in the Torah properly, happy is he in this world and happy is he in the next world. Thus far, the government of Judah, a seed that was included in everything. The three lines, by the force of all the sides—south, north, east—meaning the three ties in the arm, Judah, Issachar, and Zebulun together, are as banners. Judah is the illumination of the right line; Issachar is the left line, and Zebulun is the middle line, so Judah will prevail over the entire Sitra Achra.

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