"Binding his foal to the vine," part two

Synopsis

This second discussion of "Binding his foal to the vine," interprets it as containing a warning against the Klipah of the mule and the foal. Were it not for the aspect of the Holy Name included here, we are told, these Klipot would have destroyed the world. The vine signifies the congregation of Yisrael, which accepts none, but God, as a vine will receive no graft from another tree. The child and the rabbis then discuss the verse, "He washed his garments in wine." This is interpreted as signifying the the Messiah, the Female Principle, who will overpower the idolatrous nations. Another explanation is that the Yisraelites draw from Malchut in Holiness and She therefore brings them mercy and joy. The idolatrous nations, however, draw from Malchut excessively and are consequently subject to Judgment. We then learn the significance of the verse, "His eyes are red with wine, and his teeth white with milk." The Written Law of the Torah is called milk, and the Oral Law is called wine. The passage is an allusion to the illumination of Binah and the intoxicating Torah, Malchut, which transfers judgment to those who draw it downwards from above. Following this, through an interpretation of the verse, "And wine that makes glad the heart of man," we learn that wine begins in joy and ends in judgment. The "oil to brighten the face" signifies the drawing of Chassadim from Aba, through which all judgments are cancelled. The final verse of this discourse is "and bread which sustains the heart of man." It is a reference to the bread that sustains the world, signifying Zeir Anpin. The world depends on both bread and wine, the Female Principle and Zeir Anpin, since they sustain the world together. Therefore, when saying grace, there must be bread on the left side of the table and wine on the right, in order to pronounce a proper blessing on the Holy Name.

Relevance

All things must be in balance in order to generate and sustain fulfillment. Too much of a good thing eventually brings negativity. Common phrases, such as "killing him with kindness," help convey the lesson and Light being distilled in this passage. The wisdom and discipline to balance our Desire to Receive with our Desire to Share are infused into our being. We are inspired to direct and channel our desires into spiritual purposes as opposed to selfish, indulgent pursuits, the former generating fulfillment, the latter bringing judgment down upon this world.

Ass (Donkey) Children Holy Name Vine

626. The child opened the discussion saying, "Binding his foal to the vine, and his ass's colt to the choice vine" (Beresheet 49:11). This verse contains a high mystery. HE ASKS, Why does it say "osri (Eng. 'binding')" instead of the customary 'oser' and "iroh (Eng. 'ass')" instead of 'ayir?' HE ANSWERS, It is the secret that the schoolchildren should beware of the sharp edge OF THE KLIPAH of the donkey. The Holy Name Yud-Hei is included there in order to subdue it, MEANING, THE YUD OF 'OSRI' TOGETHER WITH THE HEI OF 'IROH.'

626. פְּתַח הַהוּא יְנוּקָא וַאֲמַר, אֹסְרִי לַגֶּפֶן עִירֹה וְלַשּׂוֹרֵקָה בְּנִי אֲתוֹנוֹ הַאי קְרָא רָזָא עִלָּאָה הוּא. אֹסְרִי, אָסַר מִבָּעֵי לֵיהּ. עִירֹה, עַיִר מִבָּעֵי לֵיהּ. אֶלָּא רָזָא הוּא, לְדַרְדְּקֵי דְּאִינוּן בְּבֵי רַב, לְאִסְתַּמְּרָא מֵהַהוּא גִּירָא דְּעַיִר, וּשְׁמָא קַדִּישָׁא אִתְכְּלֵיל תַּמָּן י"ה.

Ass (Donkey) Holy Name Jeremiah Vine

Ass (Donkey) Holy Name Klipot (Shells – Negativity) Shells (Klipot)

628. אֶלָּא, כְּמָה דְאִית שְׁמָא קַדִּישָׁא לְאִכַּפְיָא לְעַיִר, הָכֵי נָמֵי, אִית שְׁמָא קַדִּישָׁא, לְאִכַּפְיָא חֵילָא אָחֳרָא, דְּאִיהִי חַמְרָא, דְּאִלְמָלֵא דִּשְׁמָא קַדִּישָׁא אִתְרְמִיז הָכָא, הֲווֹ מְטַרְטְשֵׁי עַלְמָא, י"ה בְּחֵילָא דָא, וְי"ה בְּחֵילָא דָא, לְאִסְתַּמְּרָא עַלְמָא מִנַּיְיהוּ, וּלְאִסְתַּמְּרָא בַּר נָשׁ, דְּלָא יִשְׁלְטוּן בֵּיהּ בְּעַלְמָא.

Ass (Donkey) Congregation Holy Name Tree Vine

629. "Binding his foal to the vine." What is the vine? It is the Congregation of Yisrael. Wherefore is it called vine? As a vine will receive no graft from another tree, so the Congregation of Yisrael accepts none but the Holy One, blessed be He. Therefore, in front of the Congregation of Yisrael all other forces are subdued, THE FOAL AND THE DONKEY, and they cannot harm nor rule the world. Therefore scripture inserts between them the Holy Name YUD-HEI on the side OF THE FOAL and the side OF THE DONKEY. The ass's colt is uprooted due to the choice vine, THE CONGREGATION OF YISRAEL, as said, "And I have planted you a noble vine."

629. אֹסְרִי לַגֶּפֶן, מַאי גֶּפֶן. דָּא כְּנֶסֶת יִשְׂרָאֵל, אַמַּאי אִתְקְרִיאַת גֶּפֶן. אֶלָּא מַה גֶּפֶן, לָא מְקַבְּלָא עֲלָהּ נְטִיעָא אָחֳרָא, הָכֵי נָמֵי כְּנֶסֶת יִשְׂרָאֵל, לָא מְקַבְּלָא עֲלָהּ אֶלָּא לְקוּדְשָׁא בְּרִיךְ הוּא, וּבְגִין כְּנֶסֶת יִשְׂרָאֵל, אִתְכַּפְיָין קַמָּהּ כָּל חֵילִין אָחֳרָנִין, וְלָא יָכְלִין לְאַבְאָשָׁא, וּלְשַׁלְטָאָה בְּעַלְמָא, וְע"ד אַטֵּיל קְרָא שְׁמָא קַדִּישָׁא בֵּינַיְיהוּ, בְּהַאי גִיסָא וּבְהַאי גִיסָא. בְּנִי אֲתוֹנוֹ, דְּאִתְעַקַּר בְּגִין הַהוּא שׂוֹרֵק, כְּמָה דְאַתְּ אָמֵר, וְאָנֹכִי נְטַעְתִּיךְ שׂוֹרֵק וגו.'

Blood Creation Garments Idolatry Messiah, The Nukva Washing Wine Zeir Anpin

630. "He washed his garments in wine" (Beresheet 49:11). HE ASKS, Why does it say "washed" IN THE PAST TENSE instead of "washes?" HE ANSWERS, He has been washing since the world was created. Who has? King Messiah, THE NUKVA; THEREFORE "WASHED" IS IN THE PAST TENSE. "Wine" is the left side, NAMELY GVURAH OF ZEIR ANPIN; "the blood of grapes" is the left side below, NAMELY THE LEFT SIDE OF THE NUKVA. WITH THE TWO GVUROT, OF ZEIR ANPIN AND OF THE NUKVA HERSELF, SHE WASHES HER GARMENTS. King , THE NUKVA, will rule above over all the other forces of the idolatrous nations, and crush their stronghold above and below.

630. כִּבֵּס בַּיַּיִן לְבוּשׁוֹ וגו,' כִּבֵּס, כּוֹבֵס מִבָּעֵי לֵיהּ. אֶלָּא כִּבֵּס, מִיּוֹמָא דְּאִתְבְּרֵי עַלְמָא, וּמַאן אִיהוּ דָּא מַלְכָּא מְשִׁיחָא. בַּיַּיִן: סְטַר שְׂמָאלָא. וּבְדַם עֲנָבִים: סְטַר שְׂמָאלָא. לְתַתָּא. וְזַמִּין מַלְכָּא מְשִׁיחָא לְשַׁלְּטָאָה לְעֵילָא עַל כָּל חֵילִין אָחֳרָנִין דְּעַמִּין עעכו"ם, וּלְתַבְרָא תּוֹקְפֵיהוֹן מֵעֵילָא וּמִתַּתָּא.

Creation Garments Holiness (Kedushah) Idolatry Judgment Kedushah (Holiness) Mercy Messiah, The Nukva Washing Waters Wine

631. Another explanation for "He washed his garments in wine:" Wine is a sign of joy, AS IN THE VERSE, "MY WINE, WHICH CHEERS ELOHIM AND MAN" (SHOFTIM 9:13), and is all judgment, so King Messiah, WHO IS THE NUKVA, brings joy to the children of Yisrael, WHO DRAW FROM IT IN HOLINESS, but is all judgment to the idolatrous nations, WHO DRAW FROM IT EXCESSIVELY. It is written, "And the spirit of Elohim hovered over the surface of the waters" (Beresheet 1:2). This is the spirit of King Messiah, WHICH HOVERS TO AND FRO BETWEEN JUDGMENT AND MERCY. From the Creation of the world, He washes His garment in the holy wine, AS SAID ABOVE.

631. ד"א כִּבֵּס בַּיַּיִן לְבוּשׁוֹ, כְּגַוְונָא דְהַאי חַמְרָא, אַחֲזֵי חֵידוּ, וְכוּלֵיהּ דִּינָא, הָכֵי נָמֵי מַלְכָּא מְשִׁיחָא, יֶחֱזֵי חֵדוּ לְיִשְׂרָאֵל, וְכוּלֵיהּ דִּינָא לְעַמִּין עעכו"ם. כְּתִיב וְרוּחַ אֱלֹקִים מְרַחֶפֶת עַל פְּנֵי הַמָּיִם, דָּא רוּחָא דְמַלְכָּא מְשִׁיחָא, וּמִן יוֹמָא דְּאִתְבְּרֵי עַלְמָא, אַסְחֵי לְבוּשֵׁיהּ בְּחַמְרָא עִלָּאָה.

Aba and Ima Chassadim Eyes Judgment Milk Nukva Oral Law Red Torah White Wine Zeir Anpin

632. The following words are, "His eyes are red with wine, and his teeth white with milk" (Beresheet 49:12). "HIS EYES ARE RED WITH WINE" refers to the supernal wine, NAMELY THE ILLUMINATION OF THE LEFT OF BINAH. The Torah, THE NUKVA, when it intoxicates NAMELY TRANSFERS JUDGMENT TO THOSE WHO DRAW IT FROM ABOVE DOWNWARD, drinks it AND THEREFORE BINAH IS CONSIDERED, AS IF JUDGMENT COME FROM HER. "And his teeth white with milk" REFERS TO THE WRITTEN TORAH, ZEIR ANPIN, WHICH ACCEPTS CHASSADIM CALLED MILK, for the Torah is called wine and milk; the Written Torah, ZEIR ANPIN, IS CALLED MILK, and the Oral Law, THE NUKVA IS CALLED WINE. WINE COMES FROM BINAH AND MILK FROM ABA.

632. חָמֵי מַה כְּתִיב בַּתְרֵיהּ, חַכְלִילִי עֵינַיִם מִיָּיִן וּלְבֶן שִׁנַּיִם מֵחָלָב, דָּא חַמְרָא עִלָּאָה, דְּאוֹרַיְיתָא דְּמַרְוֵי, מִנֵּיהּ שָׁתֵי. וּלְבֶן שִׁנַּיִם מֵחָלָב, דְּהָא אוֹרַיְיתָא יַיִן וְחָלָב, תּוֹרָה שֶׁבִּכְתָב, וְתוֹרָה שֶׁבְּעַל פֶּה.

Aba and Ima Chassadim Congregation Face Heart Judgment Nukva Oil Wine Zeir Anpin

633. It is written, "And wine that makes glad the heart of man; oil to brighten the face" (Tehilim 104:15). Indeed it is from the place called oil, WHICH IS ABA. HE EXPLAINS HIS WORDS, Come and behold, wine first makes glad, because it is a place whence all joys come, NAMELY BINAH, and ends in Judgment WHEN IT EXPANDS TOWARDS THE NUKVA. Why? Because its ending is the place of gathering of all THE SFIROT, NAMELY THE NUKVA, WHICH IS THEREFORE CALLED THE CONGREGATION OF YISRAEL, NAMELY THE PLACE OF GATHERING OF ZEIR ANPIN. It is Judgment by which the world is sentenced. Therefore, since wine starts with joy and ends in Judgment, therefore there is "oil to brighten the face," whence all the joys issue.

633. כְּתִיב וְיַיִן יְשַׂמַּח לְבַב אֱנוֹשׁ לְהַצְהִיל פָּנִים מִשָּׁמֶן, וַדַּאי מֵאֲתַר דְּאִתְקְרֵי שָׁמֶן. תָּא חֲזֵי, שֵׁירָתָא דְחַמְרָא חֶדְוָה, הוּא אֲתַר דְּכָל חֵידוּ מִנֵּיהּ נַפְקָא. וְסוֹפֵיהּ דִּינָא, מ"ט. בְּגִין דְּסוֹפָא דִילֵיהּ, אֲתַר כְּנִישׁוּ דְּכֹלָּא, דִּינָא הוּא, וּבֵיהּ אִתְדָּן עַלְמָא, וְעַל דָּא שֵׁירוּתָא חֶדְוָה, וְסוֹפָא דִינָא, בְּגִינֵי כָּךְ, לְהַצְהִיל פָּנִים מִשָּׁמֶן. מֵאֲתַר דְּכָל חֶדְוָה מִנֵּיהּ נָפְקָא.

Bread Chassadim Heart Nukva Wine Zeir Anpin

634. "And bread which sustains the heart of man" (Tehilim 104:15): HE ASKS, What is the bread MENTIONED HERE? HE RESPONDS, It is the bread which sustains the world, THE SECRET OF CHASSADIM DRAWN FROM CHESED, GVURAH AND TIFERET OF ZEIR ANPIN. You might say that the world depends on it alone. This is not true. IT NEEDS ALSO WINE, THE SECRET OF THE ILLUMINATION OF CHOCHMAH, AS WAS SAID BEFORE, since night cannot exist without day. BUT THE DAY, WHICH IS ZEIR ANPIN, AND THE NIGHT, WHICH IS THE NUKVA, SHOULD BE JOINED TOGETHER. HENCE WE NEED BREAD FROM ZEIR ANPIN AND WINE FROM THE NUKVA, WHICH BOTH TOGETHER NOURISH THE WORLD. One must not separate them, AND DRAW BREAD ALONE FROM ZEIR ANPIN WITHOUT THE NUKVA. Whoever separates them is separated from life, as it is written, "That He might make you know that man does not live by bread only" (Devarim 8:3). Thus one should not separate them.

634. וְלֶחֶם לְבַב אֱנוֹשׁ יִסְעָד, מַאן לֶחֶם. אֶלָּא לֶחֶם עַלְמָא סָעֵיד, וְאִי תֵימָא, דְּבֵיהּ תַלְיָיא סְעִידוּ דְעַלְמָא בִּלְחוֹדוֹי, לָאו הָכֵי, דְּהָא לֵילְיָא בְּלָא יוֹמָא, לָא אִשְׁתַּכַּח, וְלָא בָּעֵי לְאַפְרָשָׁא לוֹן. וּמַאן דְּאַפְרֵישׁ לוֹן, יִתְפָּרַשׁ מֵחַיִּין, וְהַיְינוּ דִכְתִיב, לְמַעַן הוֹדִיעֲךָ כִּי לֹא עַל הַלֶּחֶם לְבַדּוֹ יִחְיֶה הָאָדָם. בְּגִין דְּלָא בָּעֵי לְאִתְפָּרְשָׁא.

Bread Court David Heart Nukva

Blessing Bread Holy Name Meals Nukva Table Wine Zeir Anpin

636. HE FURTHER EXPLAINS, Come and see, when saying grace after meals, one should not bless over an empty table. There should be bread, THE ABUNDANCE OF ZEIR ANPIN, WHICH IS RIGHT, on the table, WHICH IS THE SECRET OF THE NUKVA, ON THE LEFT SIDE, and a glass of wine, WHICH IS THE ABUNDANCE OF THE NUKVA, on the right side, WHICH ALLUDES TO ZEIR ANPIN. What is the reason for this? It attaches the left to the right AND BINDS THEM. Thus the bread, WHICH IS RIGHT, will be blessed by them, THROUGH THE UNION WITH THE LEFT, and be attached to them, and they will all become one knot for the proper blessing of the Holy Name. For bread, WHICH IS THE RIGHT, FROM ZEIR ANPIN, is connected to wine, WHICH IS LEFT, FROM THE NUKVA, and wine, WHICH IS OF THE LEFT, will be attached to the right. Then blessings rest on the world, and the table, WHICH IS THE NUKVA, is properly perfected.

636. תָּא חֲזֵי , מַאן דִּמְבָרֵךְ עַל מְזוֹנָא, לָא יְבָרֵךְ עַל פְּתוֹרָא רֵיקַנְיָא, וּבָעֵי נַהֲמָא לְאִשְׁתַּכְּחָא עַל פָּתוֹרָא, וְכַסָּא דְחַמְרָא בִּימִינָא, מַאי טַעְמָא, בְּגִין לְקָשְׁרָא שְׂמָאלָא בִּימִינָא, וְנַהֲמָא דְּיִתְבָּרַךְ מִנַּיְיהוּ, וּלְאִתְקַשְּׁרָא בְּהוֹ, וּלְמֶהֱוֵי כֹּלָּא חַד קִשּׁוּרָא, לְבָרְכָא שְׁמָא קַדִּישָׁא כִּדְקָא יָאוֹת. דְּהָא לֶחֶם אִתְקַשַּׁר בְּיַיִן, וְיַיִן בִּימִינָא, וּכְדֵין בִּרְכָאן שַׁרְיָין בְּעַלְמָא, וּפָתוֹרָא אִשְׁתְּלֵים כִּדְקָא יָאוֹת.

Children Fear Marriage Punishment

637. Rabbi Yitzchak said, Had we gone this way only to hear these words, it would have been worth our while. Rabbi Yehuda said, It would have been better for this child not to know so much, and I fear that for this, he might not survive in the world. Why, said Rabbi Yitzchak? He said, Since this boy can look upon a place where a man is not permitted to look, I am afraid for him that he will observe and look there before the time will come for him to marry, BEFORE HE WILL COME OF AGE, and be punished for it.

637. א"ר יִצְחָק, אִלְמָלֵא לָא אִזְדַּמָּן לָן אוֹרְחָא דָא אֶלָּא לְמִשְׁמַע מִלִּין אִלֵּין, דַּי לָן. א"ר יְהוּדָה, יָאוֹת הוּא לְהַאי יְנוּקָא, דְּלָא יִנְדַע כָּל הַאי, וַאֲנָא מִסְתָּפֵינָא עֲלֵיהּ, אִי יִתְקַיַּים בְּעַלְמָא בְּגִין הַאי. א"ר יִצְחָק וְלָמָּה. א"ל, בְּגִין דְּהַאי רַבְיָא יָכֵיל לְאִסְתַּכְּלָא, בְּאַתְרָא דְּלֵית רְשׁוּ לְבַר נָשׁ לְאִסְתַּכְּלָא בֵּיהּ, וּמִסְתָּפֵינָא עֲלוֹי, דְּעַד לָא יִמְטֵי לְפִרְקוֹי, יַשְׁגַּח וְיִסְתַּכַּל וְיַעַנְשׁוּן לֵיהּ.

Fear Merit Punishment

638. שָׁמַע הַהוּא יְנוּקָא, אֲמַר לָא מִסְתָּפֵינָא מֵעוֹנָשָׁא לְעָלְמִין, דְּהָא בְּשַׁעְתָּא דְּאִסְתַּלֵּיק אַבָּא מֵעַלְמָא, בָּרֵיךְ לִי וְצַלֵּי עָלַי. וִידַעְנָא דִזְכוּתָא דְּאַבָּא יָגֵין עָלַי. אֲמָרוּ לֵיהּ וּמַאן הוּא אֲבוּךְ. אֲמַר בְּרֵיהּ דְּרַב הַמְנוּנָא סָבָא, נָטְלוּ לֵיהּ, וְאַרְכְּבוּהָ עַל כִּתְפַיְיהוּ, תְּלַת מִילִין.