Who Send Out Freely the Ox and the Donkey

(înapoi la pagina ZOHAR CUPRINS / ŞMOT – click)

67) “Happy are you who sow beside all waters, who send out freely the ox and the donkey.” Happy are Israel, whom the Creator desires more than all the nations and brought them close to Him, as it is written, “The Lord your God has chosen you.” It is also written, “For the portion of the Lord is His people, Jacob the lot of His inheritance.” And Israel adhere to the Creator, as it is written, “But you who cling unto the Lord your God.”

68) They are righteous before Him because they sow beside all waters; they sow for righteousness, meaning they raise MAN to extend Mochin to Malchut so she will be called Tzedakah [righteousness], since without the Mochin she is called Tzedek [justice], without the Hey [in Hebrew]. And it is written of one who sows for righteousness, “For Your mercy is great above the heavens.” “Above the heavens” is also called “Beside all waters.” “Above the heavens” is the next world, Bina, which is above ZA, called “heavens.” And Israel sow a seed and raise MAN beside all waters, Bina, to extend Mochin unto Malchut so she will be called Tzedakah [righteousness/almsgiving].

69) All the Dinim in this world, all the sentences, and all the questions are all in one palace, where the seventy-two Sanhedrin are scrutinizing the Dinim of the world. And that palace is called “the palace of merit,” since when they sit in judgment, they first discuss the man’s merit.

70) This is not so in the degree of the Sitra Achra, where there is a place called “demerit,” since all of his actions in this place—which is the serpent’s, a woman of harlotry—are only to discuss man’s demerits and slander him before his Master.

71) Those in the palace of merit are called “sweet water,” “clear water.” Those in the palace of demerit are called “bitter water.” Bitter water means water that causes curse. These three are absent in that palace of merit: sons, life, and nourishment. They are also not in the place of demerit or in the place of sweet and clear water or in the bitter water that cause curse.

72) This is why Israel sow a holy seed beside all waters, meaning raise MAN up to the uppermost Bina, called “water,” and beget beside all waters, since their seed is established only above, in Bina. This is why sons, life, and nourishment are not dependent on the palace of merit, but rather depend on the holy fortune, the holy Dikna de AA, his Bina that came out. And this place is “Beside all waters.”

73) “Who send out freely the ox and the donkey.” There is nothing in the Klipot of ox and donkey, since all their evil parts have been sent away from them and they cling to that good side of all the upper holy ones. When an ox and a donkey unite, they are two harm-doers to the world. An ox is the side of harsh Din and comes from adhesion of the side of holiness. When a donkey joins him, from the other side of the Klipot, they are two harm-doers to the world.

There are two kinds of Dinim: 1) A holy Din, the point of Shuruk, the left line before it has mated with the right line. At that time, harsh Din extends from it, but not due to the flaw in it, but rather for lack of Hassadim for clothing of Hochma. 2) Din that is not holy, which extends from the Masach de Hirik before the upper light has mated with it. This is a real flaw, which diminishes the GAR of the left.

The first Din is called “an ox” of holiness, and the second Din is called “a donkey” of the Sitra Achra.

74) The world cannot tolerate the force of the harsh Din of the ox kind when they join together. Therefore, “You shall not plow with an ox and a donkey together.” This is why Jacob sent this thing to Esau, as it is written, “I have oxen and donkeys,” meaning that holiness has conquered them. If Jacob had not lowered himself, great dread would have come over Esau, since he was powerful enough to conquer those two Dinim.

(înapoi la pagina ZOHAR CUPRINS / ŞMOT – click)

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