Who Send Out Freely the Ox and the Donkey

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 to be to Him a virtuous people.” 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 draw Mochin to Malchut so she will be called Tzedakah [righteousness], since without the Mochin she is called Tzedek [justice], without the letter 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 draw Mochin unto Malchut so she will be called Tzedakah [righteousness].

69) All the judgments in this world, all the sentences, and all the questions are all in one palace, where the seventy-two Sanhedrin are scrutinizing the judgments 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,” as it is written, bitter water, which 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. 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 of 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 shells 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 judgment from adhesion of the side of holiness. When a donkey joins him, from the other side of the shells, they are two harm-doers to the world.

There are two kinds of judgments: 1) A holy judgment, the dot of Shuruk, the left line before it has made a coupling with the right line. At that time, harsh judgment is extended from it, but not due to the flaw in it, but rather for lack of Hassadim for clothing of Hochma. 2) Judgment that is not holy, which is extended from the screen of Hirik before the upper light has made a coupling with it. This is a real flaw, which diminishes the GAR of the left.

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

74) Therefore, Shimon, the force of harsh judgment, was from the phase of ox kind. When they join together, the world cannot tolerate. This is why it is written, “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 judgments.

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