For an explanation of the methodology of this series, see the introduction.
"You shall not plow with an ox and a donkey together." (Deut. 22:9)
Peshat (basic meaning):
Rashi: "You shall not plow with an ox and a donkey"
The same law applies to any two species in the world. [Similarly,] this law applies [also] to [merely] leading them together when they are bound to each other as a pair, for transporting any load.
Remez (hinted meaning):
Baal HaTurim: "You shall not plow with an ox and a donkey"
A non-kosher animal (donkey) with a kosher animal (ox). This alludes to the ethic that a righteous man should not enter into partnership with a wicked man.
Derash (interpretive meaning):
Tzeror HaMor: The Gentiles —especially the Romans — have been described as "donkeys" ever since Abraham, on the way of offering his son Isaac as an offering to G‑d, told his servants to remain at the bottom of the mountain together with the "donkey." (Gen. 22:5)
Ramban: Because it would lead to the further prohibition (in Levit. 19:19) of crossbreeding species, for the farmer will house the ox and donkey together and they will breed with each other.
Sod (esoteric, mystical meaning):
Zohar Kedoshim 86:
It is written, "but of the Tree of Knowledge of Good and Evil..." If Adam
introduced death in this world for this matter, then how much more so is it for
the one who exhibits an inappropriate act. An ox and donkey will prove this. On
the side it is referred to as an ox; from that [Other] Side it is called
donkey. Hence, the verse says, "You shall not plow with an ox and a donkey
together." (Deut. 22:10) Do not mix them, because it causes the Other
Side to assemble to cause evil in the world. He who parts them increases peace
in the world. This is true here also for he who parts them in the said manner -
as has been said, so that the crosswise (Shti va'Erev), the spun (tavuy)
and the woven (nuz) do not come together, [thereby avoiding the
prohibition of shatnez (ibid. 22:11)] - that person multiplies peace for
himself and all the world.
Cain's sacrifice was flax, the
sacrifice of Abel was wool. One sacrifice is not like the other. The secret of
this matter is that Cain was a mixture, an inappropriate mix from the Other
Side, not the species of Adam and Eve. And his sacrifice came from that side.
Abel was of the same species as Adam and Eve. In the bowels of Eve were joined
these two opposite aspects, and because they were joined together, no benefit
came to the world, and they were lost.
Abel was of the same species as Adam and Eve.
Until this day, that aspect still
exists. One who exhibits himself performing an act of joining this union awakens
these sides together. He may get hurt and cause to hover over him an
inappropriate spirit. Israel need to awaken upon them a saintly spirit in order
to be holy, so that they will be in peace in this world and the World to Come.
BeRahamim LeHayyim:
We believe that some mixtures are dangerous:
Nitro + Glycerin... Tylenol and Booze... Drinking and Driving...you know what I
mean. Those mixtures are problematic from a scientific perspective.
But once we start talking about mixing
milk and meat, or Shatnez, the mixture of wool and linen, many
start denying any problem, wishing it away as mere myth and old wives' tale.
Correction: the Torah is no old
wives' tale!
One can see the humane reason in not making a donkey
and an ox work together. The ox dribbles saliva in its food, which
the donkey won't eat. Also the ox is much stronger, and will pull in a
different manner, thus torturing the donkey.
The Zohar steps off however into the
spiritual realities: both deal with negativity in some way. The
ox is related to Esau, who was left
of Isaac in a negative way.
The donkey is related to Ishmael, who
was to the righ t
of Abraham in a negative way.
The cures are found in Mashiach
ben David...
The cures are found in Mashiach
ben David, who will be a "poor man riding on a donkey", and Mashiach ben
Yosef who will fulfill the verse [about Joseph], "his first born bullock,
majesty is his".
Also, we are taught a reason why Cain
and Abel could not dwell peacefully together as brothers: their
offerings representing their characters were wool and flax, the mixture being
unholy according to Levit. (19:19) and Deut. (22:10), the
verse following the one quoted at the beginning.
We may not understand completely any ingrained nervousness we Jews may seem to have about Torah-forbidden mixtures, but that does not give us leave to wantonly abandon them. There are reasons way deeper beyond that given above, and the simple prohibition should give us great pause.
Copyright 2003 by KabbalaOnline.org, a project of Ascent of Safed (//ascentofsafed.com). All rights reserved, including the right to reproduce this work or portions thereof, in any form, unless with permission, in writing, from Kabbala Online.
Start a Discussion