"Issachar is a strong donkey"

Synopsis

Issachar is compared to a donkey because just as a donkey will lie anywhere and accepts its burden without kicking its master, so Issachar accepted the burden of the Torah and cared nothing for his own honor, only that of his Master. Another explanation of "Issachar is a strong donkey" tells us that when night falls, dogs and donkey roam, and fiends have permission to wreak havoc in the world. He who rises at night to study the Torah relegates the evil demons to the holes of the great abyss and subdues the Klipah of the donkey, bringing it down into the holes underneath the ground. Through his study of the Torah, Issachar subdued the Klipah of the mule, forcing it to descend and thereby preventing it from harming the world. Indeed, Issachar studied the Torah constantly and cleaved so strongly to God that he weakened himself through his devotion. While walking, Rabbi Shimon, Rabbi Yosi, and Rabbi Chiya continue this discussion. Rabbi Shimon comments that he who studies the Torah receives a supernal reward that no other attains. This reward is alluded to in the name Issachar. Indeed, we are told that when the truly righteous study the Torah, the power of the other nations will be subdued and the nations of the world will ask Yisrael to be their leader. However, if the righteous do not study the Torah, the Klipah of the donkey will cause Yisrael to go into exile, and they will be ruled by other nations. Rabbi Shimon next begins a discourse on the verse, "As I looked, thrones were placed." This means that when the Temple was destroyed, two thrones fell. The two thrones above are of Jacob and David, and the lower thrones signify Jerusalem and the students of the Torah.

The discussion then addresses the meaning of the verse, "The mandrakes give a fragrance." This alludes to Issachar, who required the introduction of new and old studies of the Torah into the synagogues and colleges. We learn that all new expositions of the Torah ascend to the Garden of Eden where God sees them and rejoices. These words are then recorded in the supernal book. The section concludes by explaining that Judah, Issachar, and Zebulun are all included in the same portion, each illuminating one of the three Columns.

Relevance

Each negative action that we've committed, large and small, knowingly or unknowingly, creates a negative blockage [Klipah] that dims the Light of our soul and diminishes the Light of The Creator in our lives. Torah study after midnight with a contrite heart summons forth awesome streams of Light that removes these blockages from our lives and the world, as evidenced by the Zohar's story of Issachar. This mystical Light of the night shines forth in this passage when the eyes of man behold the letters that bespeak this ancient wisdom. Hence, we can remove the blockages [Klipot] that currently darken our daily lives through our connection to Issachar. Moreover, we are inspired to pursue the secrets of the Torah through continued learning of Zohar, helping to hasten the final redemption. Issachar embraced his burdens with great dedication, and so when our study of Torah and its spiritual treasures becomes difficult, that is when we draw upon the strength and character of Issachar to struggle onward. These difficult times of study are when the greatest amount of Light is ready to be revealed.

Ass (Donkey) Ground Horses Issachar Lion Living Creatures Torah

681. "Issachar is a strong donkey couching down between the sheepfolds (is this what is meant?)" (Beresheet 49:14) Rabbi Elazar said, Why is Issachar called a donkey? If it is because he studied the Torah, he should be called a horse, a lion or a leopard. Why a donkey? Because it is known that a donkey would bear any burden without kicking his master like other animals. It is not fastidious and would lie anywhere. Issachar too is occupied with the Torah, accepts the burden of the Torah and does not kick the Holy One, blessed be He. He is not haughty and, like the donkey, does not care for his honor, but for the honor of his Master. He is "couching down between the sheepfolds" as we said, that one should lie on the ground, live a life of privation and labor for the Torah.

681. יִשָּׂשכָר חֲמוֹר גָּרֶם רוֹבֵץ בֵּין הַמִּשְׁפְּתָיִם. אֲמַר רִבִּי אֶלְעָזָר, וְכִי יִשָּׂשכָר חֲמוֹר אִקְרֵי. אִי בְּגִין דְּאִשְׁתַּדַּל בְּאוֹרַיְיתָא, נִקְרְיֵיהּ לֵיהּ סוּס אוֹ אַרְיֵהּ, אוֹ נָמֵר, אַמַּאי חֲמוֹר. אֶלָּא אֲמָרוּ, בְּגִין דַּחֲמוֹר נָטֵיל מָטוֹלָא, וְלָא בָּעֵיט בְּמָארֵיהּ כִּשְׁאָר בְּעִירֵי, וְלָא אִית בֵּיהּ גַּסּוּת הָרוּחַ, וְלָא חַיֵּישׁ לְמִשְׁכַּב בַּאֲתַר מִתְתַּקַּן. אוֹף הָכֵי יִשָּׂשכָר, דְּאִשְׁתַּדְּלוּתֵיהּ בְּאוֹרַיְיתָא, נָטֵיל מָטוֹלָא דְאוֹרַיְיתָא, וְלָא בָּעֵיט בֵּיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא, וְלָא אִית בֵּיהּ גַּסּוּת הָרוּחַ, כַּחֲמוֹר, דְּלָא חָיֵישׁ לִיקָרָא דִילֵיהּ, אֶלָּא לִיקָרָא דְמָרֵיהּ. רוֹבֵץ בֵּין הַמִּשְׁפְּתָיִם, כִּדְאַמְרִינָן וְעַל הָאָרֶץ תִּישַׁן, וְחַיֵּי צַעַר תִּחְיֶה, וּבַתּוֹרָה אַתָּה עָמֵל.

Abyss Ass (Donkey) David Demons Fear Issachar Light Redemption and Salvation Torah

682. Another explanation for "Issachar is a strong donkey:" He opened the discussion saying, "To David. Hashem is my light and my salvation; whom shall I fear? Hashem is the stronghold of my life, of whom shall I be afraid?" (Tehilim 27:1). How dear are the words of the Torah, how beloved those who study the Torah before the Holy One, blessed be He. He who studies the Torah need not be afraid of the fiends in the world, for he is protected above and protected below. Moreover, he subdues the demons in the world and pushes them down into the great abyss.

682. ד"א יִשָּׂשכָר חֲמוֹר גָּרֶם רוֹבֵץ וגו.' פְּתַח וַאֲמַר, לְדָוִד ה' אוֹרִי וְיִשְׁעִי מִמִּי אִירָא יי' מָעוֹז חַיַּי מִמִּי אֶפְחָד, כַּמָּה חֲבִיבִין אִינוּן מִלִּין דְּאוֹרַיְיתָא, כַּמָּה חֲבִיבִין אִינוּן דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא, קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא, דְּכָל מַאן דְּאִשְׁתַּדַּל בְּאוֹרַיְיתָא, לָא דָחֵיל מִפִּגְעֵי עַלְמָא, נָטֵיר הוּא לְעֵילָא, נָטֵיר הוּא לְתַתָּא. וְלָא עוֹד, אֶלָּא דְּכָפֵית לְכָל פְּגִיעֵי דְעַלְמָא, וְאָחֵית לוֹן לְעוֹמְקֵי דִתְהוֹמָא רַבָּא.

Dogs Gates Midnight North Righteous Soul, The Wind

683. תָּא חֲזֵי, בְּשַׁעְתָּא דְּעָאל לֵילְיָא, פָּתְחִין סְתִימִין, וְכַלְבֵּי וַחֲמָרֵי שַׁרְיָין וְשָׁטָאן בְּעַלְמָא, וְאִתְיְיהִיבַת רְשׁוּ לְחַבָּלָא, וְכָל בְּנֵי עַלְמָא נַיְימֵי בְּעַרְסַיְיהוּ, וְנִשְׁמַתְהוֹן דְּצַדִּיקַיָיא סָלְקִין לְאִתְעֲנָגָא לְעֵילָא. כַּד אִתְעַר רוּחַ צָפוֹן, וְאִתְפְּלֵיג לֵילְיָא, אִתְעֲרוּתָא קַדִּישָׁא אִתְעַר בְּעַלְמָא, וְאִתְּמָר בְּכַמָּה דוּכְתֵּי.

Abyss Ass (Donkey) Demons Evil Ground Torah

684. זַכָּאָה חוּלָקֵיהּ דְּהַהוּא ב"נ, דְּאִיהוּ קָאֵים בְּהַהִיא שַׁעְתָּא, וְאִשְׁתַּדַּל בְּאוֹרַיְיתָא, כֵּיוָן דְּאִיהוּ פְּתַח בְּאוֹרַיְיתָא, כָּל אִינוּן זִינִין בִּישִׁין אָעֵיל לוֹן בְּנוּקְבֵי דִתְהוֹמָא רַבָּה, וְכָפֵית לֵיהּ לַחֲמוֹר, וְנָחֵית לֵיהּ בְּטַפְסְרֵי דִּתְחוֹת עַפְרָא, דְּזוּהֲמֵי קִסְרָא.

Ass (Donkey) Ground Issachar Torah

685. Hence Issachar, who studied the Torah, subdued THE KLIPAH OF the donkey, and brought it down. THE DONKEY, who climbed the stairs (Heb. gerem) in order to harm the world, AS IT IS WRITTEN, "A STRONG (HEB. GAREM) DONKEY," was NOW brought into its place between the sheepfolds, NAMELY AMONG THE REFUSE, the filth of the holes in the ground. THE VERSE TEACHES US THAT ISSACHAR, BY STUDYING THE TORAH, BROUGHT DOWN THE KLIPAH OF THE STRONG DONKEY AND CAUSED HIM TO COUCH DOWN BETWEEN THE SHEEPFOLDS, BY CASTING HIM DOWN INTO THE HOLES IN THE GROUND, AMONG THE REFUSE.

685. בְּגִינֵי כָּךְ, יִשָּׂשכָר, דְּאִשְׁתַּדְּלוּתֵיהּ בְּאוֹרַיְיתָא, כָּפֵית לֵיהּ לַחֲמוֹר, וְנָחֵית לֵיהּ. מֵהַהוּא גְרַם הַמַּעֲלוֹת, דְּאִיהוּ סָלֵיק לְנִזְקָא עַלְמָא, וְשַׁוֵּי מָדוֹרֵיהּ בֵּין הַמִּשְׁפְּתָיִם, בֵּין זוּהֲמֵי דְטַפְסְרֵי דְעַפְרָא.

Oral Law Torah Written Law

686. Come and behold, It is written, "And he saw that rest was good and the land that it was pleasant and became a servant to tribute" (Beresheet 49:15). "And he saw that rest was good" is the Written Law; while "and the land that it was pleasant" is the Oral Law. "And he bowed his shoulder to bear" the yoke of the Torah, and cleave to it days and nights, "and became a servant to tribute" to serve the Holy One, blessed be He, and cling to Him, thus weakening himself for it, BY STUDYING THE TORAH CONSTANTLY.

686. תָּא חֲזֵי , מַה כְּתִיב, וַיַּרְא מְנוּחָה כִּי טוֹב וְאֶת הָאָרֶץ כִּי נָעֵמָה וַיֵּט שִׁכְמוֹ לִסְבּוֹל וַיְהִי לְמַס עוֹבֵד. וַיַּרְא מְנוּחָה כִּי טוֹב, דָּא תּוֹרָה שֶׁבִּכְתָב. וְאֶת הָאָרֶץ כִּי נָעֵמָה, דָּא תּוֹרָה שֶׁבְּע"פ. וַיֵּט שִׁכְמוֹ לִסְבּוֹל, לְמִסְבַּל עוּלָא דְאוֹרַיְיתָא, וּלְדָבְקָא בָּהּ יוֹמֵי וְלֵילֵי. וַיְהִי לְמַס עוֹבֵד, לְמֶהֱוֵי פְּלַח לְקוּדְשָׁא בְּרִיךְ הוּא, וּלְאִתְדַּבְּקָא בֵּיהּ, וּלְאַתָּשָׁא גַרְמֵיהּ בָּהּ.

Evil Issachar Samuel Suffering Torah

687. Rabbi Shimon, Rabbi Yosi and Rabbi Chiya were walking from the upper Galilee to Tiberias. Rabbi Shimon said, Let us discourse upon the Torah as we walk, for whoever can study the Torah but does not do so, risks his life and suffers besides from worldly cares, and evil oppression OF THE GOVERNMENT, like it is said of Issachar, "And he bowed his shoulder to bear." What is the meaning of "bowed (also: 'turned aside')?" It means he turned aside, as it says, "But turned aside after unjust gain" (I Shmuel 8:3); NAMELY TURNED ASIDE FROM THE PATH OF RIGHTEOUSNESS. For whoever turns aside and prefers not to suffer the yoke of the Torah, he forthwith "became a servant to tribute," WHICH MEANS HE SANK UNDER THE BURDEN OF THE LAW AND THE OPPRESSION OF THE GOVERNMENT.

687. ר"ש וְר' יוֹסֵי וְר' חִיָּיא, הֲווֹ קָא אָזְלֵי מִגָּלִילָא עִלָּאָה לִטְבֶרְיָה, אר"ש, נֵיהַךְ וְנִשְׁתַּדַּל בְּאוֹרַיְיתָא, דְּכָל מַאן דְּיָדַע לְאִשְׁתַּדְּלָא בְּאוֹרַיְיתָא, וְלָא אִשְׁתַּדַּל, אִתְחַיֵּיב בְּנַפְשֵׁיהּ. וְלָא עוֹד אֶלָּא דְּיַהֲבִין לֵיהּ עוּלָא דְאַרְעָא, וְשִׁעְבּוּדָא בִּישָׁא, דִּכְתִיב בְּיִשָּׂשכָר, וַיֵּט שִׁכְמוֹ לִסְבּוֹל, מַהוּ וַיֵּט, סָטָא. כְּד"א וַיַּטּוּ אַחֲרֵי הַבָּצַע. מַאן דְּסָטָא אָרְחֵיהּ וְגַרְמֵיהּ, דְּלָא לְמִסְבַּל עוּלָא דְאוֹרַיְיתָא, מִיָּד וַיְהִי לְמַס עוֹבֵד.

Flow Issachar Love Substance (Yesh) Torah Water World to Come, The Yesh (Substance)

688. Rabbi Shimon opened the discussion saying, "That I may cause those who love Me to inherit substance; and I will fill their treasures" (Mishlei 8:21). Happy are the children of the world who study the Torah, for whoever is occupied with the Torah is beloved above and beloved below. He inherits the World to Come, as it is written, "That I may cause those who love Me to inherit substance." The substance is the World to Come, BINAH, whose water, ITS ABUNDANCE, never stops flowing. FOR HE WHO STUDIES THE TORAH receives supernal reward, which no other man attains. What is it? It is substance (Heb. yesh), BINAH. This is alluded to by the name Issachar, who studied the Torah, SINCE HIS NAME CONTAINS THE SYLABLES Yesh sachar (lit. 'there is a reward'), the reward for those who study the Torah; NAMELY, Yesh, AS MENTIONED.

688. פְּתַח ר"ש וַאֲמַר, לְהַנְחִיל אוֹהֲבַי יֵשׁ וְאוֹצְרוֹתֵיהֶם אֲמַלֵּא. זַכָּאִין אִינוּן בְּנֵי עַלְמָא, אִינוּן דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא, דְּכָל מַאן דְּאִשְׁתַּדֵּל בְּאוֹרַיְיתָא, אִתְרְחֵים לְעֵילָא, וְאִתְרְחֵים לְתַתָּא, וְאַחְסֵין בְּכָל יוֹמָא, יְרוּתָא דְעַלְמָא דְאָתֵי, הה"ד, לְהַנְחִיל אוֹהֲבַי יֵשׁ. מַאי יֵשׁ. דָּא עַלְמָא דְאָתֵי דְלָא פָּסַק מֵימוֹי לְעָלְמִין, וְנָטַל אֲגַר טַב עִלָּאָה, דְּלָא זָכֵי בֵּיהּ ב"נ אָחֳרָא, וּמַאי אִיהוּ. יֵ"שׁ. וּבְגִינֵי כָּךְ, רָמֵיז לָן שְׁמָא דְיִשָּׂשכָר דְּאִשְׁתַּדַּל בְּאוֹרַיְיתָא, יֵשׁ שָׂכָר. דָּא הוּא אַגְרָא דְּאִינוּן דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא, י"ש.

Ancient of Days (Atik Yomin) Daniel David Earth Heaven Jacob Jerusalem Jerusalem, Terrestrial Nukva Temple, The Throne Torah Zeir Anpin

689. It is written, "As I looked, thrones were placed, and an ancient of days did sit" (Daniel 7:9), WHICH MEANS THAT when the Temple was ruined, two thrones fell, for there are two thrones above and two below. HE EXPLAINS, There are two thrones above, THE THRONE OF JACOB, ZEIR ANPIN, AND THE THRONE OF DAVID, MALCHUT. When the lower throne was removed from the upper throne, the throne of Jacob from that of David, the latter fell. Hence it says, "And cast down from heaven (to) earth" (Eichah 2:1). The two thrones below, Jerusalem and the students of the Torah, resemble the thrones above, for the students of the Torah are the throne of Jacob, ZEIR ANPIN, and Jerusalem is the throne of David, MALCHUT. HENCE, TWO THRONES FELL: THE UPPER THRONE OF DAVID, THE NUKVA, AND THE THRONE OF THE TERRESTRIAL JERUSALEM. It is therefore written, "Thrones were placed" IN THE PLURAL instead of 'throne' IN THE SINGULAR, for more than one throne fell, for the sole reason of the insult to the Torah.

689. כְּתִיב חָזֵה הֲוֵית עַד דִּי כָרְסָוָון רְמִיו וְעַתִּיק יוֹמִין יְתִיב וגו' חָזֵה הֲוֵית עַד דִּי כָרְסָוָון רְמִיו, כַּד אִתְחָרַב בֵּי מַקְדְּשָׁא, תְּרֵי כָּרְסָוָון נָפְלוּ, תְּרֵי לְעֵילָא, תְּרֵי לְתַתָּא. תְּרֵי לְעֵילָא, בְּגִין דְּאִתְרְחֵיקַת תַּתָּאָה מֵעִלָּאָה, כָּרְסְיָיא דְיַעֲקֹב אִתְרְחֵיקַת מִכָּרְסְיָיא דְּדָוִד. וְכָרְסְיָיא דְּדָוִד נָפְלַת, הה"ד הִשְׁלִיךְ מִשָּׁמַיִם אֶרֶץ. תְּרֵי כָּרְסָוָון לְתַתָּא: יְרוּשָׁלִַם, וְאִינוּן מָארֵי דְאוֹרַיְיתָא. וְכָרְסָוָון דִּלְתַתָּא כְּגַוְונָא דְּכָרְסָוָון דִּלְעֵילָא, מָרֵיהוֹן דְּאוֹרַיְיתָא הַיְינוּ כָּרְסְיָיא דְיַעֲקֹב. יְרוּשָׁלִַם הַיְינוּ כָּרְסְיָיא דְדָוִד, וְעַל דָא כְּתִיב, עַד דִּי כָּרְסָוָון, וְלָא כָּרְסְיָא. כָּרְסָוָון סַגִּיאִין נָפְלוּ, וְכֻלְּהוּ לָא נָפְלוּ, אֶלָּא מֵעֶלְבּוֹנָהּ דְּאוֹרַיְיתָא.

Ass (Donkey) Exile Hands Issachar Righteous Torah

690. Come and see, when the truly righteous study the Torah, all the forces of the other nations and the armies, with all their power and legions, are subdued and no longer rule the world. The Children of Yisrael are appointed BY THE NATIONS OF THE WORLD, MEANING, THEY ARE ASKED BY THEM to be their leaders. THIS IS THE SECRET OF THE NAME ISSACHAR, YESH-SACHAR AS EXPLAINED. But if not, THE KLIPAH OF the donkey causes Yisrael to go into exile and fall into the hands of the peoples and be ruled by them. And all this is because, "he saw rest that it was good," HE SAW THAT THE TORAH IS GOOD AND ready before him, and he could receive as his reward her benefits and comforts, yet he turned his way so as not to bear the burden of the Torah, and therefore "became a servant to tribute" IN EXILE.

690. תָּא חֲזֵי, כַּד אִינוּן זַכָּאֵי קְשׁוֹט מִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא, כָּל אִינוּן תּוֹקְפִין דִּשְׁאָר עַמִּין, דִּשְׁאָר חֵילִין, וְכָל חֵילִין דִּלְהוֹן, אִתְכַּפְיָין, וְלָא שָׁלְטֵי בְּעַלְמָא, וְיִשְׂרָאֵל אִזְדַּמַּן עֲלַיְיהוּ לְסַלְקָא לוֹן עַל כֹּלָּא, וְאִי לָא, חֲמוֹר גָּרְמָא לוֹן לְיִשְׂרָאֵל לְמֵיהַךְ בְּגָלוּתָא, וּלְמִנְפַּל בֵּינֵי עַמְּמַיָא, וּלְמִשְׁלַט עֲלַיְיהוּ. וְכָל דָּא אַמַּאי, בְּגִין וַיַּרְא מְנוּחָה כִּי טוֹב, וּמִתַּקְנָא קַמֵּיהּ, וְיָכֵיל לְמִרְוַוח בְּגִינָהּ כַּמָּה טָבִין וְכַמָּה כִּסּוּפִין, וְסָטָא אוֹרְחֵיהּ דְּלָא לְמִסְבַּל עוּלָא דְאוֹרַיְיתָא, בְּג"כ וַיְהִי לְמַס עוֹבֵד.

Fragrance Fruit Gates Issachar Mandrakes Reuben Torah

691. כְּתִיב הַדּוּדָאִים נָתְנוּ רֵיחַ וְעַל פְּתָחֵינוּ כָּל מְגָדִים חֲדָשִׁים גַּם יְשָׁנִים וגו.' הַדּוּדָאִים נָתְנוּ רֵיחַ, אִלֵּין אִינוּן דְּאַשְׁכַּח רְאוּבֵן. כְּד"א, וַיִּמְצָא דּוּדָאִים בַּשָּׂדֶה, וְלָא אִתְחַדְּשָׁן מִלֵּי דְאוֹרַיְיתָא, אֶלָּא עַל יְדוֹי בְּיִשְׂרָאֵל, כְּד"א וּמִבְּנֵי יִשָּׂשכָר יוֹדְעֵי בִּינָה לְעִתִּים וגו.'

Door Fruit Gates Issachar Torah

692. וְעַל פְּתָחֵינוּ כָּל מְגָדִים, אִינוּן גָּרְמוּ לְמֶהֱוֵי עַל פְּתָחֵינוּ, עַל פִּתְחֵי בָּתֵּי כְנֵסִיּוֹת וּבָתֵּי מִדְרָשׁוֹת, כָּל מְגָדִים. חֲדָשִׁים גַּם יְשָׁנִים, כַּמָּה מִלֵּי חַדְּתָאן וְעַתִּיקִין דְּאוֹרַיְיתָא, דְּאִתְגַּלְּיָין עַל יָדַיְיהוּ, לְקָרְבָא לְיִשְׂרָאֵל לַאֲבוּהוֹן דִּלְעֵילָא, הֲדָא הוּא דִכְתִיב לָדַעַת מַה יַּעֲשֶׂה יִשְׂרָאֵל.

Book of Remembrance Congregation Crowns Garden of Eden Gates Matron Midnight Nukva Righteous Throne Torah Zeir Anpin

693. "Which I have laid up for you, O my beloved" (Shir Hashirim 7:14): From this we learned that whoever studies the Torah appropriately and knows new, joyous words, these words rise up to the King's throne, WHICH IS THE NUKVA, THE THRONE OF ZEIR ANPIN. And the Congregation of Yisrael, THE NUKVA, opens the gates before them and conceals them. And when the Holy One, blessed be He, enters the Garden of Eden to take delight in the righteous AT MIDNIGHT, she brings THE NEW EXPOSITIONS ON THE TORAH before Him, and the Holy One, blessed be He, sees them and rejoices. He then crowns Himself with supernal crowns and rejoices with the Matron, THE NUKVA. This is the meaning of the words "new and old, which I have laid up for you O my beloved," WHICH SHE UTTERS AT MIDNIGHT, WHEN BRINGING OUT THE NEW EXPOSITIONS ON THE TORAH BEFORE THE HOLY ONE, BLESSED BE HE. From that time on, the words OF THE STUDENT, WHO GLADDENS BY HIS WORDS, are written in the SUPERNAL book, as it says "and a book of remembrance was written before Him" (Malachi 3:16).

693. דּוֹדִי צָפַנְתִּי לָךְ, מֵהָכָא אוֹלִיפְנָא כָּל מַאן דְּאִשְׁתַּדַּל בְּאוֹרַיְיתָא כִּדְקָא יָאוֹת, וְיָדַע לְמֶחֱדֵי מִלִּין, וּלְחַדְּתוּתֵי מִלִּין כִּדְקָא יָאוֹת, אִינוּן מִלִּין סָלְקִין עַד כָּרְסְיָיא דְמַלְכָּא, וּכְנֶסֶת יִשְׂרָאֵל פְּתַח לוֹן תַּרְעִין, וְגָנֵיז לוֹן. וּבְשַׁעְתָּא דְּעָאל קוּדְשָׁא בְּרִיךְ הוּא לְאִשְׁתַּעְשְׁעָא עִם צַדִּיקַיָּיא בְּגִנְתָא דְעֵדֶן, אֲפֵיקַת לוֹן קַמֵּיהּ, וְקוּדְשָׁא בְּרִיךְ הוּא מִסְתַּכֵּל בְּהוֹ וְחָדֵי, כְּדֵין קוּדְשָׁא בְּרִיךְ הוּא מִתְעַטַּר בְּעִטְּרִין עִלָּאִין, וְחָדֵי בְּמַטְרוֹנִיתָא, הה"ד, חֲדָשִׁים גַּם יְשָׁנִים דּוֹדִי צָפַנְתִּי לָךְ. וּמֵהַהִיא שַׁעְתָּא, מִלּוֹי כְּתִיבִין בְּסִפְרָא, הֲדָא הוּא דִכְתִיב, וַיִּכָּתֵב סֵפֶר זִכָּרוֹן לְפָנָיו.

East Issachar Judah North Other Side South Strength Torah World to Come, The Zebulun

694. Happy is the portion of him who studies the Torah appropriately, for he is happy in this world and will be happy in the World to Come. So far extends the sway of Judah, the arm which includes all THE THREE COLUMNS, through the strength of the sides, SOUTH, NORTH AND EAST, the three joints of the arm. TO WIT, JUDAH, ISSACHAR AND ZEBULUN ARE PLACED TOGETHER IN THIS PORTION, AS IN RELATION TO THE STANDARDS, FOR JUDAH IS THE ILLUMINATION OF THE RIGHT COLUMN, ISSACHAR THE LEFT AND ZEBULUN THE CENTRAL COLUMN, so that Judah will overcome all THE OTHER SIDE.

694. זַכָּאָה חוּלָקֵיהּ, מַאן דְּאִשְׁתַּדַּל בְּאוֹרַיְיתָא כִּדְקָא יָאוֹת, זַכָּאָה הוּא בְּהַאי עַלְמָא, וְזַכָּאָה הוּא בְּעַלְמָא דְאָתֵי. עַד הָכָא שׁוּלְטָנוּתָא דִיהוּדָה, דְּרוֹעָא דְּאִתְכְּלֵיל בְּכֹלָא, בְּחֵילָא דְכָל סִטְרִין, תְּלַת קִשְׁרִין דִּדְרוֹעָא, לְאִתְגַּבְּרָא עַל כֹּלָּא.