וְהָיָ֞ה כְּעֵ֣ץ ׀ שָׁת֣וּל עַל־מַ֗יִם וְעַל־יוּבַל֙ יְשַׁלַּ֣ח שָֽׁרָשָׁ֔יו וְלֹ֤א ירא [יִרְאֶה֙] כִּֽי־יָבֹ֣א חֹ֔ם וְהָיָ֥ה עָלֵ֖הוּ רַֽעֲנָ֑ן וּבִשְׁנַ֤ת בַּצֹּ֙רֶת֙ לֹ֣א יִדְאָ֔ג וְלֹ֥א יָמִ֖ישׁ מֵעֲשׂ֥וֹת פֶּֽרִי׃
Porque él será como el árbol plantado junto á las aguas, que junto á la corriente echará sus raices, y no verá cuando viniere el calor, sino que su hoja estará verde; y en el año de sequía no se fatigará, ni dejará de hacer fruto.
Zohar
Of this, it is written, "For he shall be like a tree planted by the waters... and its leaf shall be green" (Jer. 17:8), because it bore fruit and struck roots properly. Of the earlier body that did not bear fruit or strike roots, it is written, "For he shall be like the juniper tree in the desert, and shall not see when good comes" (Ibid. 6). "When good comes" refers to the resurrection of the dead.
Idra Zuta
Solomon explains the two phases of the females, Ima and Malchut. The phase of the first one, Ima, is concealed and secret; the second phase in Malchut is more attainable, not so concealed. He later attributes the entire worth of Malchut to the one above, Ima, as written, “she is the only one of her mother, she is the choice one of her that bore her” (Shir Hashirim 6:9). And Ima wears the bridal crown, since Malchut the bride ascended to become a part of Ima, as we know. And the goodwill of Yud, Chochmah, towards her never stops. Thus, she partakes of those above and those below, as one. Therefore, the freedom of slaves, the freedom of all, the freedom of the evil, is entirely at her disposal to purify all, as written, “for on that day will he forgive you” (Vayikra 16:30) and “And you shall hallow the fiftieth year” (Ibid. 25:10), which is a jubilee (yovel). Yovel is similar to, “that spreads out its roots by the river (yuval) (Yirmiyahu 17:8), because the jubilee means a river. That river, which is Ima, comes out and flows continuously, ceaselessly to the garden, which is Malchut.