Kabbalistic Zohar Book (10)

Kabbalistic Zohar Book (10)

VaYeshev (And Jacob Sat)

And Jacob Sat

1) “And Jacob sat in the land where his father had lived.” How many slanderers are there to a person from the day the Creator gives him a soul in this world? And because he came into the world, the evil inclination immediately appears to partake with him, as it is written, “Sin crouches at the door,” for then the evil inclination partakes with him.

2) A beast watches over itself from the day it is born, and runs from fire and from any bad place. When man is born, he immediately comes to throw himself into the fire, since the evil inclination is within him and promptly incites him to the evil way.

3) “A poor and wise child is better…” this is the good inclination, which is a child from few days with man,1 since he is with man from thirteen years of age onwards.

4) “…than an old and foolish king.” This is the evil inclination, called “King and man’s ruler in the world.” “…old and foolish,” since he is with man from the day one is born into the world.

5) “…who does not know how to beware.” It does not say, “to warn,” but “to beware,” since he is a fool. And Solomon said about him, “but the fool walks in darkness.” This is because the darkness comes from waste, and it has no light for the world. But one who does not know to warn others is still not considered a fool because of that.

6) “A poor and wise child is better…” is the good inclination. But a child is better, as it is written, “I was a youth, now I am old.” This is a youth who is a poor child with nothing of his own. And he is called a youth because he has the resumption [renewal] of the moon, which is always resumed, and he is always a poor child. And he is wise because there is Hochma [wisdom] in him.

There are two states to the Nukva: 1) the time when she reigns. At that time, she is as big as ZA. This is the state of illumination of Hochma in her, although she does not shine, for lack of light of Hassadim. 2) The time when she shines through her Zivug with ZA. At that time, she must be reduced to a point, and then she has nothing of her own and receives everything from ZA. That state is the state of illumination of Hassadim in her. And from those two states, the Nukva is clothed and shines in the angel Matatron.

And when he receives the second state of the Nukva, which is illumination of Hassadim, Matatron says, “I was a youth.” And he is also called “a child” because the illumination of Hassadim is VAK, called “a youth” or “a child.” He is also called “poor” because in that state, the Nukva is diminished to a point and has nothing of her own.

And when he receives from the first state of the Nukva, which is the time of her own dominion, and she is as big as ZA, which is the state of illumination of Hochma in her, Matatron says, “now I am old.” This is because an old is one who has acquired Hochma [wisdom]. Hence, he is called Hacham [wise].

Question: Why is the angel Matatron always referred to as “youth” and not as “old”? After all, he did say, “now I am old.” Should he not be regarded as “old”? Answer: This is so because he has the resumption of the moon, the Nukva, which is her Zivug with ZA, the second state, the state of illumination of Hassadim in her, which is considered VAK and is called “a child.” The state of resumption always applies to her, constantly. This is why he is called, “youth,” and not “old,” since the old age he receives from the first state, which is a state of her own dominion, does not always apply to him.

7) “…an old and foolish king” is the evil inclination, which extends from opposite Matatron, called “malicious man,” who has never parted from his impurity. And he is a fool because all his ways are toward the evil way. He walks and incites people and does not know how to beware. And he comes to people with lies, to lure them off the good way and toward the evil way.

8) For this reason, the evil inclination immediately connects itself to man from the day he is born, so he will believe him. And later, when the good inclination comes, man will not be able to believe him and his words will seem burdensome to him. A cunning wicked is one who makes his arguments before the judge prior to the arrival of his fellow litigator.

9) The cunning wicked is the evil inclination, as it is written, “the serpent was more crafty…” He, too, arrives early and is within man before the good inclination comes to be in him. And because he comes first and makes his arguments before him, later, when the good inclination comes, it will be bad for man to be with it, and he will not be able to raise his head, as though he has been burdened with all the burdens in the world. This will be so because the evil inclination had come first. And Solomon said about that, “the poor man’s wisdom is despised, and his words are not heard,” since the other one had come before.

10) For this reason, any judge who accepts the words of a litigator before his colleague arrives is like one who takes upon himself another god to believe in. However, when his friend comes and questions him, meaning after his friend has arrived, then he will hear his arguments. This is the way of a righteous man. A righteous man is a person who did not believe that crafty wicked, the evil inclination, since he made his arguments before the arrival of his friend, the good inclination. Rather, he keeps the other one, and his friend came and questioned him. It is in this that people fail from being rewarded with the next world.

11) But a righteous one, who fears his Master, how much evil does he suffer in this world so as to not believe and partake with the evil inclination? But the Creator saves him from all of them, as it is written, “Many are the ills of the righteous, but the Lord delivers him from them all.” The text [in Hebrew] does not say, “Many are the ills of the righteous,” but “Many ills, righteous.” Thus, one who suffers many ills is righteous because the Creator wants him. This is so because the ills he suffers remove him from the evil inclination, and for this reason the Creator wants that person and delivers him from them all. And he is happy in this world and in the next world.

12) Many are the ills that Jacob suffered so as to not cling to the evil inclination and part from its lot. He suffered several punishments and ills for that, but he did not rest. And how many ills do righteous suffer in this world, ills over ills and pains over pains to purify them for the next world?

13) How has Jacob always suffered ills over ills, as it is written, “I was not at ease at the house of Laban, and I could not be saved from him.” And I had no quiet from Esau, from that affliction that his appointee had caused me. And later, the fear of Esau himself: “…and I had no rest,” from Dinah and From Shechem.

14) But anger came. This is Joseph’s anger and bewilderment, which was the hardest of them all, since Jacob went into Egypt because of his love for Joseph, which is the covenant. And this is why he loved him so much, since afterwards it is written, “…and I will remember My covenant,” that redemption was only for him, since Divinity was there with him, with the covenant, which is Joseph. This is why Joseph’s bewilderment was harder for him than all the troubles he had suffered.

15) “And Jacob sat in the land where his father had lived.” “The righteous perishes and no one takes it to heart.” “The righteous perishes” means that when the Creator looks at the world, and the world is not worthy of existing and judgment is in the world, He takes the righteous one who lives among them so that the judgment will be upon the others and there will be no one to protect them.

16) This is so because as long as the righteous is in the world, the judgment cannot control the world. How do we know that? From Moses, as it is written, “Therefore He said that He would destroy them, had not Moses His chosen stood before Him.” For this reason, the Creator takes the righteous one from among them and raises him up from the world, and then he is repaid and receives his share. The verse, “the righteous man is taken away because of the evil,” means that before the evil comes to rule over the world, the righteous is taken away. Another meaning: “because of the evil” means the evil inclination, which incites and leads the world astray.

17) Jacob was the senior patriarch, and he was about to be in exile. But because he was righteous, the judgment was stopped and did not rule over the world. Thus, through all of Jacob’s days, the judgment did not rule over the world and the hunger was cancelled.

18) Also, in the days of Joseph, who is the form of his father, there was no exile because he protected them all his days. And when he died, exile immediately came upon them, as it is written, “And Joseph died.” And soon after, “come, let us deal wisely with them.” And it is written, “And they made their lives bitter.”

19) Similarly, wherever there is a righteous man in the world, the Creator protects the world for him, and as long as he lives, the judgment does not rule over the world.

20) “And Jacob sat in the land where his father had lived.” “And Jacob sat” means that he was connected and sat in that place that was united in the dark. What is, “the land where his father had lived,” since he feared all of his days? “The land where his father had lived,” specifically, means that this terror and fear is Isaac’s, his father’s, who is the left line. “In the land of Canaan” means that the place is tied to his place. Nukva is called, “land,” and when she is tied to the left line, which is Jacob’s father, she is called, “Land of Canaan.” “…where his father had lived” is a harsh judgment, the left line of ZA. “Land” is a harsh judgment, the left line, and Jacob clung to it and settled in it.

The light of ZA comes from above downwards. Hence, if the left line shines in it, a very harsh judgment extends from it, since it is the sin of the tree of knowledge. But the light of the Nukva is considered a female light, which shines only from below upwards and does not extend downwards. Hence, even when she is included with the right, there is no harsh judgment in her, but a weak one. This is the meaning of, “in the land where his father had lived,” which is a weak judgment. And Jacob sat in it. He sat in the land, which is the Nukva, and only a weak judgment, not a harsh one, like the dwelling place of his father.

These Are the Generations of Jacob

21) “These are the generations of Jacob, Joseph.” After Joseph sat in Jacob, and ZA, the sun, mated with the moon, Nukva, Joseph began to beget offspring. This is because that same river which comes out of Eden, Yesod, Joseph, makes the generations, since its waters never stop.

The souls of Israel were born from Zivug ZON. But ZA does not bear souls before he rises and clothes AVI, whose Zivug never stops. At that time, he obtains Yesod de Gadlut [adulthood], called “Joseph.” This is when Joseph begins to beget offspring, and not before, since then Joseph, Yesod de Gadlut, sits in Jacob, ZA.

22) Although ZA, the sun, conjoined with the moon, Nukva, to produce fruits and to beget offspring to the world, he bears fruit only from the degree of righteous, Joseph, which is Jacob’s degree, too. This is why he writes, “These are the generations of Jacob, Joseph.”

The last degree of ZA, called “righteous” or Yesod, is the one that carries the Masach upon which the upper light strikes, and ZA rises and dresses it. This is how all the degrees and levels are emanated.

23) “These are the generations of Jacob, Joseph.” Anyone who gazed upon the form of Joseph would say that it is the form of Jacob. But of all of Jacob’s sons, it does not say, “These are the generations of Jacob, Reuben,” or Shimon, only of Joseph, as it is written, “These are the generations of Jacob, Joseph,” since his form was similar to the form of his father.

Jacob is Tifferet, the middle line, which decides between the two lines from the Chazeh upwards, which are Hesed and Gevura. Similarly, Joseph is Yesod, a middle line that determines between the two lines from the Chazeh downwards, between Netzah and Hod. Thus, their form is the same, since both are the form of the middle line that determines between the edges.

24) “…being seventeen years old…” the Creator implied to him that when Joseph was taken away, he was seventeen years of age. And all the time that remained after he was seventeen years old, when he did not see Joseph, he wept for those seventeen years. And as he was weeping for them, the Creator gave him seventeen other years, which he lived in the land of Egypt with joy and honors and in complete wholeness. His son, Joseph was a king, and all his sons were before him. These seventeen years were considered by him as life, which is why the text tells us that Joseph was seventeen years old when he was taken away from him.

Yesod, which is Joseph, is called “seventeen,” since it contains the “double bread,” which means light of Hochma, as well as light of Hassadim, which is the completion of the souls. And the light of Hochma in it is implied by the number seven, since it shines with the light of Nukva, called “seventh,” only from below upwards, lacking GAR de [of] GAR. And the light of Hassadim in it is implied by the number ten because it shines from above downwards; hence the number is complete.

This is what it implied, the measure of Joseph’s complete degree (seventeen years), which contains the complete wholeness, Hochma and Hassadim, through Joseph’s great degree that has been lost from him. Afterwards, he found Joseph once more, in the land of Egypt, since light of Hochma is considered light of Haya. And since seventeen contains Hochma, as well, it is considered life for him. But when Joseph was taken away, he had light of Hassadim without Hochma, which is not considered life for him, and similarly before Joseph was born.

For He Pays a Man According To His Work

25) When the Creator created the world, He established it on judgment. And all the actions in the world exist on judgment. But in order to sustain the world, so it is not destroyed, the Creator spreads mercy on it, and these mercies detain the judgment so it will not destroy the world. And the world behaves with mercy and persists through it.

26) And should you say that the Creator judges a man without trial, we learned that when there is judgment over man, and he is righteous, it is because of the Creator’s love for him. It is as we have learned, that when the Creator is merciful to man with love, to bring him closer to Him, He breaks the body so as to ordain the soul. And then man comes closer to Him with love, as it should be—the soul governs man and the body weakens.

27) Man needs a weak body and a strong soul, one that prevails with strength. And then the Creator loves him. The Creator gives sorrow to the righteous in this world in order to purify him for the next world.

28) And when the soul is weak and the body is strong, he is an enemy of the Creator, for He does not desire him and does not give him sorrow in this world. Instead, his path is straight and he is in complete wholeness. This is because if he acts justly or his deeds are good, the Creator pays his reward in this world, and he will have no share in the next world. For this reason, the righteous who is always broken is loved by the Creator. These words apply only if one has tested and has not found within him a sin for which to be punished.

29) Divinity does not dwell in a place of sadness, but in a place of joy. And if one has no joy, Divinity will not be in that place. How do we know that? From Jacob. He mourned over Joseph, and Divinity parted from him. Since joy came to him with the news of Joseph, “…the spirit of Jacob their father was revived” immediately. This is perplexing, for here the righteous has been broken by his troubles because he is weak and breaks with pain; hence, where is the joy?

30) We also see how the Creator loves the righteous ones. They did not break in sickness and in pain and their bodies were never weakened. How are these different from those, that those broke and these stand properly with the bodies?

31) And should you say that those are in their rightful place, it is because they are the righteous, sons of righteous, while the others, whose bodies broke, are righteous, but not sons of righteous. But we see that even with righteous, sons of righteous, and even those whose fathers were righteous, sons of righteous, still their bodies break in pain. So why do their bodies break in pain and they suffer all their lives?

32) However, all of the Creator’s deeds are true and just. There are times when the moon, Nukva, is deficient and in judgment, while the sun, ZA, is not with her. And every hour she should emit souls to people, as she first collected them from ZA, at every hour and at any time. Hence, now she elicits the souls during the deficiency, as well, when she is in judgment. And any one who receives her at that time will always be deficient, and poverty will extend to him and he will always be breaking under judgment all his days, whether he is righteous or wicked. And prayer alone removes all the judgments and sentences, and he can remove them by prayer.

33) And when that degree, the Nukva is in a state of wholeness, and a river stretches and comes out of Eden, which is Yesod, he then uses that soul that emerges from the Nukva and clings to man. Thus, that man is completed with everything—wealth, sons, and perfection of the body.

34) And all of this is because of fortune, which is Yesod, which comes out and joins the degree, the Nukva, to be completed in it and be blessed by it. And this is why everything depends on luck. For this reason, sons, life, and nourishment do not depend on merit, but on luck, since he is not pure until the Nukva is filled and shines from the luck, which is Yesod.

35) And this is why all those who broke in this world, and are truly righteous, were broken in this world and were sentenced with judgments because the soul that they received from the Nukva was deficient and caused it to them. And for this reason, the Creator has mercy over them in the next world.

Thus, we see that there are judgments on a righteous person, too, even though he did not commit any sins, for the suffering brings him closer to the love of God. And he asks two questions about that: 1) If the body of a righteous man suffers, then he is sad. But Divinity is present only when man is in joy? 2) We see that there are righteous people who were rewarded with the love of God even though they suffered no pains at all. And how are those different from these?

We must not answer that those who were rewarded with the love of God painlessly, it was because they were righteous, sons of righteous, since we see that even righteous, sons of righteous were tormenting all their days. And it answers why there are righteous who suffer and righteous who are in complete wholeness. And it also answers why Divinity is not with man during sadness.

When the Nukva is attached to the left line, there are judgments in her. She elicits souls to people from all three lines—right, left, and middle. These contain all the times in the world, which are twenty-eight times. Just as she initially collected the souls from the three lines, she gives them to people from the left line. At that time, she is in judgment and deficient, and anyone who receives a soul at that time, during the control of the left line in the Nukva, is necessarily deficient. And judgments extend from the left line, whether the person who receives it is wicked or righteous.

However, there is a big difference between them. A wicked man, who has a soul from the left line, clings to it and never departs from it. But a righteous person, who has a soul from the left line, is purified by the force of the judgments and the suffering that come to him from the left line. He connects to the right line and is rewarded with the love of God, which extends from the right line and to the next world.

Thus, “He pays a man according to his work, and makes him find it according to his way.” Even though they have no sin, because they have a soul only from the left, and they are incomplete, the Creator, who loves them, takes them out of there through suffering and brings them to the right and to the next world, which is the illumination of Bina. And through that, they are rewarded with complete wholeness.

This explains why the Creator sends them suffering—since they are righteous and are worthy of the dwelling of Divinity, and Divinity is not present if they are not glad. Now we can thoroughly understand that the suffering is necessary to remove them from the left. And as long as they have not parted from the left they must be in sadness, and Divinity will not be over them

36) Everything that the Creator does is just. If He brings suffering upon a righteous person, it is to purify that soul and to bring it to the next world, for all of the Creator’s deeds are just and true. And to remove the filth she has received in this world, that body is broken and the soul is purified. This is why the Creator makes that righteous person suffer pain and torments in this world, and he will be cleansed from everything and will be rewarded with the life of the next world.

He Shall Not Go in to the Veil

37) At the time when the river that stretches out of Eden, which is Yesod, brings all those souls out to the Nukva, and the Nukva is impregnated by them, they are all found in the interior, in the room within the room, whose walls are covered by paper or by carpets.

Each and every Sefira of the Nukva consists of three Kelim [plural of Kli]: external, middle, and internal. The external Kli is made of her own essence. The middle Kli is considered the ZA in her, and the inner Kli is the Bina in her. And each light is received in the Kli that relates to that light.

And since the souls are lights from Bina, the Nukva receives them in her inner Kli, discerned as Bina. And the reason why The Zohar refers to the middle Kli as a robe of carpets over the walls of the house, and not as a house, is that the name, “house,” relates only to the Nukva. Hence, the outer Kli, which extends from Nukva herself, and the inner Kli, which extends from Bina, are both females. But the middle Kli, which extends from ZA, is a clothing and not the house.

38) And when the moon is blemished by that discernment of the evil serpent—although the souls that emerge at that time are all pure and holy, since they emerged at the time of the flaw—all the bodies that the souls reach in every place break and are flawed by much anguish and sorrow. And these are the ones that the Creator wants and loves, after they break, even though the souls are in sadness and not joy.

There are two kinds of flaws in the moon, the Nukva: 1) When she is under the governance of the left. This is considered the darkness of Ima. 2) Relating to the evil serpent. This was caused by the sin of the tree of knowledge, as in, if he is not rewarded, he is evil. When the quality of judgment in the Nukva from the first restriction appeared, she is unfit to receive the light. The flaw is from the Nukva herself, since it was uncovered, and she is not fit to receive light by the evil serpent in the sin of the tree of knowledge. And this flaw does not concern the souls within her whatsoever, since the souls extend from Bina, upon which there was no Tzimtzum [restriction] whatsoever.

Yet, they were flawed along with the Nukva, too, since this flaw concerns only the Nukva, and not the souls that come to her from Bina. Thus, because they are inside the Nukva, the souls were flawed along with the Nukva, as though they are part of Nukva. Hence, later, when they come and clothe within man’s body, even if that person is righteous, his body is flawed because of that soul which dressed in him.

Yet, how can it be said that the soul blemishes the body? The thing is that it is a special correction for the righteous, where by that correction, the body of the righteous is qualified to receive the great light of the soul. That correction begins from Bina, like a mother who lends her clothes to her daughter. And since Bina saw that the Nukva was unfit to receive the Mochin, she raised the Nukva to her, and because of her, she was diminished into being VAK without a Rosh [head]. Thus, she returned with MI [letters MemYod] and lowered the letters ELEH [letters AlephLamedHey] to the Nukva. And since the Nukva received the Katnut [infancy] of Bina, she later became fit to receive her Gadlut [adulthood], as well.

It is written, “Now a river flowed out of Eden to water the garden.” Eden is Hochma, the river is Bina, and the garden is Malchut. It says that this is the reason why the river, which is Bina, flowed out of Eden, which is Hochma, and was diminished into VAK without a Rosh, to water the Garden, to give Mochin to the Nukva. This is so because through that exit, Bina imparted Katnut to Nukva, and after she received her Katnut, she became worthy of receiving her Gadlut, as well.

It qualifies the Nukva to receive the Katnut of Ima, which is Ibur [impregnation], by which she can receive the Gadlut, as well. Similarly, after the Nukva was completed and wished to bestow upon the souls, to people, whose body extends from the Nukva prior to her correction, and who are unfit to receive the light of Neshama, she diminishes into VAK without a Rosh once more, which is the flaw of the evil serpent. Thus, the souls in her are flawed, as well, and she imparts the blemished souls to people, so their bodies will receive the flaw and the Katnut of the souls. Then the bodies become fit to receive the light of Gadlut of the souls, as well.

Thus, this flaw, that the souls blemish the bodies, is to correct the body and to qualify it to receive the light of Gadlut. This is so because once the body breaks through the flaw and the Katnut of the soul, by which the Kli to receive the Gadlut of the soul was created, then the Creator wants them. But before the body breaks due to the flaw in the soul, the Creator does not want them because they are unfit to receive the light of Neshama, since they extend from the Nukva prior to her correction, when the first restriction rides atop them.

39) As they are above, in Nukva, where the souls are within the flawed Nukva, here, too, the soul is in the flawed body. The body is flawed, and within it, the soul. For this reason, they need to be resumed during the resumption of the moon, as it is written, “…every new moon… all flesh shall come.” This is because they will be completely renewed and will need to be renewed in the resumption of the moon.

After their bodies received the flaw and the Katnut of the soul, they are now worthy of receiving the lights of Gadlut, imparted on beginnings of months and on the Sabbath, which is the light of Haya. And it is known that there are five Kelim in the Partzuf, called Mocha [marrow], Atzamot [bones], Gidin [tendons], Bassar [flesh], and Or [skin], which are KHB TM. And before there is a Kli of Bassar in a Partzuf, it is unfit for the light of Haya, since the Kli of Bassar is dedicated to the extension of light of Haya, which is drawn in beginnings of months and on the Sabbath. But the Kelim, Mocha, Atzamot, and Gidin receive only some of that light, for they are intended primarily for the three lights, NRN.

40) And these righteous are always in partnership with the moon, Nukva, and are flawed by the same flaw as hers, the flaw from the Katnut of Bina, for which she is worthy of the light of Gadlut of Bina. Because of that, she is always within them and does not leave them. It is written, “The Lord is near to the brokenhearted,” to those who suffer the same flaw as the moon, from the Katnut of Bina. They are always close to her, for by that they are rewarded with receiving the Gadlut de [of] Bina, too. Hence, “and saves those who are crushed in spirit” are those who come to the Nukva to be resumed, meaning the light of Haya. This is so because those who suffered with her will be resumed with her, since because they received the Katnut, they will receive the Gadlut, as well.

41) These flaws that the righteous suffer because of the Katnut de Bina are called “pains of love,” since they are from love and not for the person himself. They are of love because the light of the small love—the Nukva when she receives from Katnut de Bina—was blemished because she was rejected from the great love, which is Bina in her Gadlut. For this reason, these righteous are her friends and partake in her flaw. Happy are they in this world and in the next world, for they have been rewarded with being her friends, and it is written about them, “For my brothers and my friends.”

Behold, My Servant Will Be Enlightened

42) Happy are the righteous, since the Creator revealed to them the ways of the Torah by which to go. When the Creator created the world, meaning ZON, He made the moon, that is, He emanated the Nukva at an equal level to ZA’s. Afterwards, He waned her lights so that she has nothing of her own, except what she receives from ZA. And because she waned herself, she shines from the sun, which is ZA, by the force of the upper lights in him.

43) And when there was the Temple, Israel exerted with sacrifices and offerings and works. The priests, the Levis, and the Israelis were working to make unifications and to illuminate the lights in Nukva.

44) And after the Temple was ruined, the light has darkened and the moon, Nukva, does not shine from the sun, ZA, and the sun departed her and does not shine. And there is not a day that is not governed by curses, affliction, and pain.

45) When it is time for Nukva to shine of her own strength, at the end of correction, it is said, “Behold, My servant will be enlightened.” This is about the moon, faith, meaning the Nukva. “…will be enlightened” is because then he is awakened from above, like one who smells a scent and comes to awaken and to see.

The word, “Behold” indicates suddenness, since at that time, an awakening from above comes upon Nukva without prior awakening from below. And since she smelled it, she comes to awaken, to see, and to be enlightened, hence the verse, “Behold, My servant will be enlightened.”

46) “…he will be exalted” means that the Nukva will be filled with the upper light in all the lights, meaning Keter. “…will be exalted” refers to “He waits on high to have compassion on you,” referring to the light of Keter, and “lifted up” is from Abraham’s side, Hesed. “…will be very high” is from Isaac’s side, Gevura. “Very” comes from Jacob’s side, Tifferet, when the Nukva is filled by all these degrees.

47) At that time, the Creator will awaken an awakening from above to properly shine unto the moon, the Nukva, as it is said, “…the light of the moon will be as the light of the sun.” And for this reason, the upper light will be added within her; hence, all the dead that are buried in the dust will be revived at that time.

48) It says, “My servant,” even though it pertains to the Nukva. This is so because the keys of his Master are in his hand. This is why Nukva’s perfection appears through him, and he is her emissary, as it is written, “And Abraham said unto his servant,” the moon, meaning Nukva, who appears through Matatron, who is a servant, the emissary of his master.

49) “…the elder” is Matatron, called “elder,” as it is written, “I was a youth, now I am old,” referring to the minister of the world, Matatron. “…that rules over all that he has,” which are green, white, and red, the three colors of the rainbow. These are three angels—Michael, Gabriel, and Raphael—and Divinity is seen only with them. And Matatron includes them.

50) “Put your hand under my thigh” is righteous, Yesod, since he is the persistence and sustenance of the world. This is so because when he gripped the Yesod, this servant became appointed on reviving the dwellers in the dust. And he was completed with the upper spirit, to bring spirits and souls back to their places, to those bodies that withered and decayed under the dust.

51) And I will make you swear by the Lord, the God of heaven.” “And I will make you swear” comes from the word, “seven” [in Hebrew the words, “swear” and “seven” are spelled the same], to be clothed in the seven upper lights, HGT NHYM, which are the wholeness of the Upper One. “…that you will not take a wife” is the body under the dust, in the grave. Now it is being revived to rise out of the dust, and it is called “a wife.”

All those who have been rewarded with being buried in the land of Israel will be revived first, as it is written, first “…your dead shall live,” which are the dead in the land of Israel, and then it is written, “…my dead bodies shall arise,” which are the dead abroad. However, only the bodies of Israel, which were buried in the land of Israel, will arise, not the bodies of the other nations, by which the earth was defiled.

52) This is why, “you shall not take a wife for my son,” for all the souls that emerge from that river which stretches out of Eden, which is Yesod, are sons to the Creator. Hence, “you shall not take a wife for my son” is the body. “…for my son” is the soul, and “…from the daughters of the Canaanites” are the bodies of idol worshipping nations, which the Creator is destined to shake off of the holy land, as it is written, “…and the wicked be shaken out of it.”

53) “But you shall go unto my country and to my birthplace.” “…my country” is the holy land, which precedes all other lands. “…to my country” is the holy land, and “to my birthplace” is Israel.

54) “And the servant,” which is Matatron, “took ten camels,” which are ten degrees that that servant governs, which are like the degrees of Atzilut, “of the camels of his master,” the degrees of Nukva de Atzilut, which is his master, and which that servant governs and is corrected by them.

55) “…having all the good things of his master in his hand” means all that abundance and sublime savors that emerge from these lights and upper candles. “…the good things of his master” means using the sun, ZA, extended in the moon, the Nukva, meaning that the Zivug of ZON is done by it.

56) “…and he rose and went to Aram-naharaim.” This is a place in the holy land, where Rachel wept when the Temple was ruined. “And he made the camels kneel outside the city by the well of water,” to properly strengthen her powers through her Gevurot, before he came to revive the bodies.

Camels are the degrees of the servant. This is why he arranged them outside the city, for there is the place of the judgments, in order to correct the left line of the Nukva.

57) “…at evening time” is the eve of the Sabbath, Yesod, which is the time of the sixth millennium. This is so because the six working days are the six thousand years, and the sixth day, which is the eve of the Sabbath, corresponds to the sixth millennium, the time of the revival of the dead. Evening time is when the judgments appear, in the evening, in Yesod, which the servant corrected.

58) “…when women go out to draw water” pertains to the women who draw the waters of the Torah. This is because at that time, they will be revived first from among all the other people, since they have been engaged in drawing the waters of Torah and have become strengthened by the tree of life. And they will be the first to come out to the revival of the dead, for the tree of life caused them to be revived.

The middle line is called “Torah.” It is also called, “the tree of life,” and the waters of the Torah are its bounty. And those who cling and receive the bounty from the middle line are called, “women who draw,” and they will live before all others, who draw from the two other lines.

59) “…and the daughters of the men of the city come out…” The land is destined to eject all the corpses from within it. It is written, “come out,” referring to those corpses that the earth will eject from within it at the time of revival. “…to draw water” means to take a soul and to receive it properly, so it is properly corrected in its place.

60) “May it be that the girl to whom I say…” Each of the souls in the world, which existed in this world and tried to know their Maker with the sublime wisdom, rises and exists in a higher degree than all those souls that did not attain and did not know. And they will be revived first. And this is the question that that servant was about to ask and to know, “What was that soul engaged in, in this world?” to see if she is worthy of being revived first.

61) “And she will say to me, ‘You drink.’” You should drink and be watered first. And after you, “…and I will draw for your camels also,” since the rest of these chariots, although they are watered by that degree, they are all watered primarily from the work of the righteous, who know the proper work of their Master. This is so because the righteous know how to properly provide for each and every degree. Hence, if she says, “and I will draw for your camels also,” she must be the woman that the Creator had intended to my master’s son; this must be the body that is intended to that sublime soul.

Man’s life is seventy years, which correspond to the seven qualities, HGT NHYM, which he corrects from above downwards, from Hesed to Malchut. And when he reaches Malchut, he cannot correct it due to the sin of the tree of knowledge, and then he dies.

This is so because there are two points in Malchut: one from itself, which is hidden, and one from Bina, which is revealed. For herself, she is unfit for light. Hence, her own point must be concealed. And if her point is revealed, the lights promptly depart her. This is, “rewarded—he is good; not rewarded—he is bad.” Hence, when man reaches seventy years, the point of Malchut herself appears; and therefore, the lights of life depart a person and he dies.

For this reason, in the future—during the great Zivug from Rosh de Atik, when Malchut receives her final correction in a way that she is worthy of receiving the upper light in herself, as well—all the bodies will be revived, for they died only because of the flaw in Malchut. And now that she is corrected to receive the light of life, they will be revived.

Yet, there is a difference between the dead in the land of Israel and the dead abroad. Those righteous that cling to the middle line are called, “Israel,” and their land is the land of Israel. They will be revived instantly and will receive their proper soul. But those who are not attached to the middle line—the dead abroad—although Malchut has already been corrected, will need many more corrections until they are revived and receive their souls. These corrections are called, “the incarnation of pardons,” and through these corrections, they come to the land of Israel and receive their souls.

This is the meaning of the words, “And Abraham,” who is Hochma, “said unto his servant,” which is Matatron. The illumination of Hochma that extends from Zivug ZON de Atzilut to BYA is included in the angel Matatron, which is why Matatron is called, “The angel of the face,” since Panim [face] is Hochma, as it is written, “A man’s wisdom will illuminate his face.” And this is why he is called, “the elder of his house,” for who is elder? One who has acquired wisdom. “…that ruled over all that he had” means Hochma and Hassadim together, corrected in three lines: right, left, and middle.

“Please place your hand under my thigh,” meaning include yourself in Yesod and receive the illumination of the great Zivug for Malchut’s final correction. Then he will be qualified to revive the dead. “…and I will make you swear by the Lord,” meaning he will receive the seven complete lights that correct the Nukva, called “seven,” as it is written, “and the light of the moon will be as the light of the sun.”

“That you will not take a wife,” meaning a body, “to my son,” meaning a soul, “from the daughters of the Canaanites,” who cling to the left line and are impure and unfit to clothe a holy soul. “But …to my country,” the land of Israel, “and to my birthplace,” Israel, meaning those who clung to the middle line in their lives are called, “Israel,” and their land is the land of Israel. And they will stand first for the revival of the dead. “Ten camels” is illumination of Hassadim, and “all the good things of his master in his hand” is illumination of Hochma.

And this is the servant’s guess: he said, “If the girl to whom I say… answers, ‘Drink, and I will water your camels, too,’ she is the one whom You have appointed for Your servant, to Isaac.” This is so because he has tested if the body had clung to the middle line while it lived in this world, for then he is considered “land of Israel” and is worthy of being revived.

“Drink” is illumination of Hochma, which is discerned as the servant himself, and “I will water your camels, too” is considered Hassadim. And if he extended these two lights during his life, it is a sign that he was attached to the middle line, which contains these two lights. Hence, “You have appointed for Your servant, to Isaac,” that he is worthy of being revived and to receive his soul, which is Isaac.

And he said, “If the girl to whom I say…” means that he extended illumination of Hochma through Daat, at which time he has both lights—Hochma and Hassadim—since Daat is Hassadim because they are considered the dead of the land of Israel, who will be revived first. Hence his question, because he had to know if that body was fit to be the first in the revival of the dead.

It is written, “…and I will water your camels, too.” First, you need to draw illumination of Hochma, and then illumination of Hassadim. This is so because before one draws illumination of Hochma, the Hassadim are considered VAK without a Rosh [head]. Hence, first illumination of Hochma must be drawn, and subsequently Hassadim. And then they are considered complete GAR, pure air, since they know how to cling to the middle line and to draw Hochma first, and Hassadim next, meaning they know how to impart upon each degree and how to correct it. And then Hassadim will become GAR, as well.

62) The craving of the male for the female, by which the illumination of Hochma is extended from the Nukva, creates a soul. And the craving of the female to the male, by which Hassadim are drawn out of the male, rises and mingles with the soul above. The Hochma of the Nukva mingles with the male’s Hassadim and creates the soul, meaning completes it. This is why the servant guessed that if she said, “drink”—extension of Hochma, “and I will water your camels, too”—extension of Hassadim, then she is the woman, since this must be the body which is ready for the desire of the soul that extends from the male, ZA, which comprises Hochma and Hassadim together.

63) These bodies are destined to be revived first, and after these are revived, all the others, which are abroad, will be revived. They will persist with wholesome persistence and will be resumed with the resumption of the moon. At that time, the light of the moon will be as the light of the sun and the world will be resumed as in the beginning. It is written about that time, “the Lord will be glad in His works.”

64) The servant, Matatron, will wisely bring the souls back, each to its own place, to its fitting body, as we said, exalted, and lifted, and very high, in relation to all those high degrees.

65) “Just as many were astonished at you…” We learned that when the Temple was ruined and Divinity was exiled among strange lands, it is written, “Behold, their brave men weep in the streets; the ambassadors of peace weep bitterly.” Everyone was weeping over it and connected weeping with lamenting. And all this was because Divinity had been exiled from her place.

And as she was changed in exile from the way she was, her husband, ZA, does not shine his light, as well, for then he has no one upon whom to shine. Thus, he has changed from how he was, as it is written, “The sun will be dark when it rises.”

“So His appearance was marred more than any man,” than that servant, Matatron, who changed his shape and colors during the exile, and unlike what they were, they are green, white, and red.

66) Since the day the Temple was ruined, the sky, ZA, did not stand in its light. Blessings are present only where there are male and female, as it is written, “…male and female He created them. And God blessed them…” But in the exile, when there is no Zivug of ZON, it is therefore written, “His appearance was marred more than any man.”

This means that the deficiency is due to the absence of the Zivug at the time of exile. And the deficiency is in ZA, too, since the blessing is present only in the Zivug of ZON. Moreover, the light of ZA has darkened because the Nukva was darkened in exile and does not receive from him. It turns out that the deficiency is not in him, but since he has no one upon whom to bestow, he does not receive lights.

67) “The righteous is lost,” meaning lost the blessings, since blessings are present only where there are male and female together.

68) Consequently, when the male is not with her, all the souls depart her. They are different from how they were when the sun, ZA, was connected to the moon, Nukva. This is because as ZON changed during the exile from how they were before, their offspring, which are the souls, have changed from how they were, as well. It is said about that, “These are the generations of Jacob, Joseph.” And we learned (item 21) that this pertains to the time after Joseph settled in Jacob and the sun mated with the moon. Hence, at that time, the merit of the souls increases and they change in exile.

69) “…and he was still a youth…” because their Zivug never stops, meaning righteous—Yesod—and righteousness—Nukva—together. This is so because the twelve tribes are parts of Divinity. Eight of them are sons of Leah and Rachel, the Panim [face] of Divinity, and four are sons of the handmaids, the Achoraim [posterior] of Divinity. Joseph was attached and corrected the Achoraim of Divinity, as well, since at that time, the Zivug of ZON was in the form of AVI, whose Zivug never parts. Hence, Yesod and Malchut are together through all the parts of Nukva, even in her Achoraim.

Nukva is called by the name of the male: Hacham [wise, male] and Hochma [wisdom, female], Gibor [strong, male] and Gevura [strength, female], Melech [king, male] and Malchut [kingship, female]. Similarly, the male is called by the name of the NukvaNa’ar [lad]—since the Nukva is called Na’arah [lass], and Yesod is named after her by the name, Na’ar.

70) He is found in all of them, in all twelve tribes, and even in the sons of the handmaids, which are the Achoraim of Divinity, to properly resume them and to delight them with his joy. This is so because all the branches and all the leaves of Divinity are blessed by its joy, meaning even the posterior parts of Divinity, which are called “leaves,” are corrected with him.

71) “These are the generations of Jacob, Joseph.” The entire form of Jacob was in Joseph, and all that happened to Jacob, happened to Joseph, too, and they both walk together. This is the letter Vav, where the first Vav is Jacob, Tifferet, and the filling of Vav, which is pronounced with her, is Joseph, Yesod, and they both walk together, meaning they sound as one in the expression of the Vav because they are one carrier and one form.

As Jacob is the middle line from the Chazeh upwards—Tifferet—that determines between Hesed and Gevura, Joseph is the middle line from the Chazeh downwards, Yesod, which determines between Netzah and Hod. This is why they are similar to one another and are of one form.

72) “And Joseph brought back a bad report about them.” He said about them to his father that they were eating organs of animals while they were still alive. “And Joseph brought back a bad report about them.” He asks, “But in the count of twelve tribes, these were the sons of the handmaids; thus, how were the sons of Leah disparaging them? And how did they eat an organ of a living animal, breaching the commandment of their master, since even the sons of Noah were commanded this commandment, as it is written, ‘Only you shall not eat flesh with its life.’ Thus, how could they have eaten and breached the commandment of their master?” And he replies that Joseph said so of his own mind, and hence was punished.

And Israel Loved Joseph

74) “And Israel loved Joseph.” Oh, how the Creator loved Israel. And because of this love that He loved them more than all the idol worshipping nations, He warned them and wished to keep them in all their actions.

75) Three times a day is there judgment in the world. When that time comes, one should be careful and beware so that that judgment will not hurt him. And they come at known times.

76) When the morning came, Abraham had awoken in the world and gripped unto the judgment to tie it with him. In the first three hours, the judgment went from its place to awaken in Jacob, until the time of midday prayer. At that time, the judgment returns to its place, and the judgment from below awakens to connect to the judgment from above. And since then judgment connects to judgment, one must be vigilant.

ZA is called, “day.” The three times are the three lines in ZA, each containing its unique judgment. And these three discernments of judgment in the three lines of ZA extend from the three sowings, Holam, Shuruk, Hirik, which are the roots of the three lines of ZA:

1) During the ascent of Malchut to Bina, the three letters ELEH [Aleph, Lamed, Hey] of Elokim fall off her and she remains with MI [Mem, Yod] of Elokim, VAK without GAR. This is considered the judgment in the point of Holam on the right line of ZA, called
“Abraham.”

2) During Gadlut, Malchut comes out of Bina, and the three letters, ELEH, return to Bina. At that time, she returns to Rosh de AA and obtains GAR, discerned as Hochma without Hassadim. At that time, even the Hochma does not shine and she is blocked. This is the discernment of judgment in the point of Shuruk and in the left line of ZA, called Isaac. And it is called, “the upper judgment.”

3) The ascent of ZON there through the Masach de Hirik, which determines between the two lines, is VAK, whose root comes from the lock. Afterwards, he is corrected with the key and becomes as a Masach at the point of Holam. This is considered the judgment at the point of Hirik, and in the middle line of ZA, called “Jacob.” It is also called “the lower judgment.”

When the morning rises, the right line of ZA—called “Abraham”—governs. It grips the judgment of the point of Holam, which is Masach de VAK without the Rosh, due to the Hitkalelut [mingling] of Malchut in Bina. This is so because through the disclosure of this judgment of the point of Holam, all the Mochin de ZON come out, and this is the time of Zivug. And Jacob, who is the middle line, rises and sentences between the two lines, Abraham and Isaac, through the Masach de Hirik in him.

After the two lines, right and left, were included in one another, the judgment descends from the point of Holam, which is Abraham, since he reacquired the GAR through his Hitkalelut in the left. And the judgment that was in him descends and comes in Jacob, the middle line, through the Masach de Hirik in him, which is the point of VAK.

In the morning Zivug, Isaac’s judgment was canceled, meaning the governance of the left line, which is the blockage at the point of Shuruk, because of Jacob’s sentencing by the force of the Masach de Hirik. And now that Isaac’s dominance returned and he is not included in Abraham, the judgment at the point of Shuruk returned to its place, as well, since the lights in it were blocked once more due to the lack of Hassadim.

The lower judgment, VAK without Rosh at the Masach de Hirik, which is the middle line, has now been cancelled because it has been connected with the upper judgment at the point of Shuruk, and the GAR returned to the middle line by the force of the domination of the left. For this reason, its sentence was revoked and the judgment governs the world due to the blockage of the lights. This is why one should be watchful at that time.

77) Moreover, when the judgment awakens in the world and death is in the city, one should not walk alone in the market. Instead, one should confine oneself within and not come out, as we explained about Noah, who confined himself in the ark so he would not be in front of the destroyer.

With the first three judgments, which are the three lines of ZA, one should beware of drawing illumination of the left from above downwards. If one is watchful in that, he is already saved from them. However, with this fourth judgment, when there is death in the city, it is the judgment of the awakening Nukva, as it is written, “not rewarded—he is bad.” This is so because they are the judgments in the Masach of the first restriction, from which death comes.

In this case, vigilance and care do not help because once that judgment has been revealed, it controls the form of from below upwards, too, and the only counsel is to close himself in, so he will not be seen by the destroyer. He should not touch any Mochin, except in the form of VAK, which is light of Hassadim, in which the Sitra Achra has no hold whatsoever. Thus it occurs that he is not seen by the destroyer since he has no hold of him.

This is considered hiding and confining himself to his room so as to not be seen. Noah, too, hid himself in the discernment of VAK from below upwards, there, in the light of Hassadim. And then he was saved, since there is no hold for the Sitra Achra in the light of Hassadim.

78) Confine yourself to your room and close your door behind you, so you will not be seen by the destroyer, so he will draw only light of VAK de Hassadim, in which the destroyer has no hold. This is so because after the judgment has passed, the destroyer no longer has the authority to harm him.

79) Because of the Creator’s love for Israel, He pulled them near Him. This caused the rest of the nations, who idol worship, to hate Israel, since they are remote from the Creator, while Israel are near.

80) And for the love that Jacob loved Joseph more than his brothers, although they were all brothers, “they plotted against him to put him to death.” It is all the more so with idol worshipping nations and Israel: they, too, hate Israel for the Creator loves them more than all the idol worshipping nations. The love that Jacob loved Joseph more than his brothers caused the disclosure of the fourth judgment, death, for which no vigilance and watchfulness help.

81) That love, which he loved him more than all his brothers, caused Joseph to be exiled from his father, and his father was exiled with him and inflicted exile upon the tribes, which caused Divinity to be exiled among them. And although the sentence was given in the covenant of the pieces, the reason for it was the love that he loved him more than all his brothers. This is so because all the above-mentioned happened because of the multicolored tunic he had made for him more than for his brothers, as it is written, “His brothers saw that… so they hated him and could not speak to him on friendly terms.”

And Joseph Dreamed a Dream

82) “And Joseph dreamed a dream.” Several degrees has the Creator made. They all stand degree atop degree, and they are all nourished by one another as they should be, some from the right and some from the left, and all are appointed over one another, as it all should be.

83) All the prophets in the world nourish out of one discernment, of two specific degrees: Netzah and Hod. These degrees were seen within a mirror that does not shine—the Nukva, as it is written, “I will make Myself known to him in a mirror,” a mirror that portrays all the colors within it, the three colors, white, red, and green, which are the three lines of ZA.

“I will speak to him in a dream” is the sixth degree below the degree of prophecy, the degree of Gabriel, the appointee of dreams.

84) Each dream that is as it should be comes from that degree— the Angel Gabriel. And since it comes from an angel, there is not a dream without mixture of falsehood. Hence, some are true and some are false, and there is not a dream without some from this side and some from that.

85) And because there are both truth and falsehood in dreams, all the dreams in the world follow the solution of the mouth, as it is written, “And as he interpreted for us, so it happened,” meaning realized according to the solution. Because there are truth and falsehood in dreams, the word of the solution governs over everything, determining if it will follow the truth in it or the lie in it. Hence, the dream requires a good solution.

Because every dream is from a degree below, from the Angel Gabriel, and the speech, the Nukva, governs it, meaning the angel, each dream follows the solution, which is speech that comes from Nukva, who is called, “speech,” and who governs Angel Gabriel.

86) When one climbs into one’s bed, he should first crown the Kingdom of Heaven over himself, and then say one verse of mercy. This is because when one sleeps in one’s bed his soul departs him and roams above, each rising according to its way.

87) When people lay in bed in slumber and their souls depart, the Creator announces to the soul—at the degree appointed over the dream, meaning Gabriel—the future of things in the world, or the words that come from the thoughts of the heart, or both. For a person to receive the words of the world through admonition, he is shown the future of things to come in the world.

88) One is not announced while he is standing through the force of the body, but the angel announces to the soul, and the soul to man, for the dreams come to the souls from above, when the souls depart the bodies and each rises according to its merit.

89) And however many degrees are in a dream, they are all in Hochma. A dream is one degree, a mirror is one degree, and prophecy is one degree. And they are all degrees by degrees, one atop the other—the degree of the dream below the degree of the mirror, and the degree of the mirror below the degree of prophecy.

90) “And Joseph dreamed a dream, and he told…” This teaches that one should not say one’s dream but only to one who loves him. And if he does not love him, he will harm him, for if the dream is inverted into another thing, the solution of the dream causes the real instruction in the dream to depart.

91) Joseph said the dream to his brothers, who did not love him, and hence caused his dream to depart and to be detained for twenty-two years.

92) “And he said unto them…” He asked them to listen to him, and told them the dream. Were it not for them, who turned the dream into another thing, the dream would have come true. But they replied and said, “Are you really going to reign over us? Or are you really going to rule over us?” By that, they immediately told him the solution to the dream, for they had removed it from the meaning of reigning and ruling, and rejected it into another thing. And they sentenced a sentence that he will not reign over them. “So they hated him even more” and defamed him.

93) An unsolved dream is like an unread letter. But does that mean that the dream comes true and he does not know or that it does not come true at all? The answer is that it comes true and he does not know. This is so because a force is attached to a dream and it must come true, except he is not informed and does not know if the dream came true or not. This is the similarity to an unread letter.

94) There is not a thing in the world that does not depend on a dream or a herald even before it comes to the world. This is so because before anything comes to the world, it is announced in heaven and from there it spreads in the world and is given by a herald. And all this is so because it is written that the Lord God will not do a thing while there are prophets in the world. And if there aren’t, even though prophecy is absent, sages are more important than prophets. And if there are no sages, it is given in a dream. And if it is not given in a dream, it is in the birds of the sky.

And His Brothers Went to Graze

95) “And his brothers went to graze their father’s flock.” Why does it say the word Et [in Hebrew, “of the.” [This doesn’t appear in the translation]? The word Et is punctuated above, to include Divinity with them, because Divinity is called Et. Divinity was with them because they were ten—since Joseph was not with them and little Benjamin was at home—and wherever there are ten, Divinity is within them. This is why the word Et is punctuated above.

96) Thus, when they sold Joseph, they all partook with Divinity and associated her with them when they took the oath and the boycott to not reveal the act of selling Joseph. And for this reason, until the selling of Joseph was revealed, Divinity was not with Jacob.

97) And should you say that Divinity was not with them, with the tribes, it is written, “There the tribes went up.” Thus, they were all righteous and pious, and the sustenance of all the people in the world, meaning that the whole world existed by their merit—existed above and existed below, the upper worlds and the lower world.

Jerusalem that Is Built

98) David wished to build the house, as it is written, “Now it was in the heart of David…” Afterwards, it is written, “nevertheless you will not build the house.” All of Israel knew that, and were saying, “When will David die and his son Solomon will rise and build the house?” And then, “Our feet are standing at your gates, O Jerusalem,” for then we will go up and sacrifice offerings.

99) And although they were saying, “When will this old man die?” I rejoiced and was glad because of my son, since they were saying that my son would rise after me, to complete the commandment and build the house. Then he began and praised Divinity and said, “Jerusalem, that is built as a city that is joined together.”

100) The Creator made Jerusalem below, Nukva, like Jerusalem above, Bina. And one is corrected corresponding to the other, meaning Nukva is corrected in all the corrections that are in Bina, as it is written, “The place, O Lord, which You have made for Your dwelling.” “…that is built,” that the Creator will bring down Jerusalem from above when it is properly built.

“…that is joined together.” It should have said, “were joined,” in plural tense. But Ima, Bina, joined with her daughter, Nukva, and they became as one. This is why it says, “is,” in singular tense.

101) “There the tribes went up.” Those are the sustenance of the world and the correction of the lower world. But not only the correction of the lower world, but even of the upper world, as it is written, “the tribes of the Lord, as a testimony to Israel.” “…to Israel,” since they are the persistence of the world below, and they are a testimony above, in the upper world, and all is to thank the name of the Lord.

And A Man Found Him

102) “And a man found him.” How could Jacob, the complete one, who loved Joseph more than all his sons, and who knew that his brothers hated him, send him to them? But he did not suspect them, for he knew that they were all righteous. But the Creator arranged it all so as to keep the sentence He had given to Abraham the Patriarch in the covenant of the pieces.

103) I have found in the books of the first, that the sons of Jacob should have reigned even before Joseph went down to Egypt. This is because had he gone down to Egypt and they did not rule over him first, the Egyptians would have ruled over Israel forever, and they would never be able to leave them. Hence, it so happened to Joseph that he was sold by his brothers into slavery, and they ruled over him to sell him into slavery.

For this reason, even though Joseph later became a king, since the Egyptians crowned him, Israel are already ruling over all of them, since they had already governed their king, Joseph, and sold him into slavery, all the more so that they ruled over the Egyptians themselves. This weakened the power of the Egyptians and they could be freed from them.

104) Joseph was the upper covenant, Yesod de [of] ZA. As long as the covenant, which is Joseph, existed, Divinity existed as it—should, peacefully in Israel. Since Joseph, the upper covenant, left the world, for he was sold into slavery, the covenant and Divinity and Israel were all exiled. Also, it is written, “Now a new king arose over Egypt, who did not know Joseph.” This indicates that his merit had been revoked and he was exiled. And it all came from the Creator, as it should be.

105) “And a man found him,” this is Gabriel. “Wandering,” for he was wandering about everything, since he had trusted his brothers and sought brotherhood from them, but did not find it. He also sought them, themselves, but did not find them. Hence, “And the man asked him, saying: ‘What do you seek?’”

I Seek My Brothers

106) “And he said: ‘I seek my brothers…They have moved from here.” The assembly of Israel, Nukva, said to the king that peace is his, meaning ZA, “Who will make you like a brother to me,” like Joseph to his brothers, who said, “And now, fear not…” and he gave them food and nourished them during the famine. This is why the assembly of Israel said to ZA, “Who will make you like a brother to me,” like Joseph to his brothers.

107) “Who will make you like a brother to me” is what Joseph, Yesod, said to Divinity when he united with her and clung to her. “…that sucks the breasts of my mother,” for then, when receiving Mochin de Ima, there is brotherhood and wholeness between them. “…if I find you outside,” within the exile, in another land. “…I will kiss you,” to attach her spirit to his spirit. “…and none will despise me,” although I am in another land.

108) Even though Joseph’s brothers were not as brothers once he fell into their hands, he was to them as a brother when they fell into his hands, as it is written, “And he comforted them, and spoke kindly to them,” until they believed him.

There Is Anger and There Is Anger

109) “And they said one to another…” those are Shimon and Levi, who were brothers, since they came from the side of harsh judgment. For this reason their anger is anger of murder in the world.

110) There is anger that is blessed from above downwards and is called, “blessed,” as it is written, “Blessed be Abram of God Most High, Maker of heaven and earth.” This is so because even though Abraham waged war and killed people, it still said of him regarding this act, “Blessed be Abram,” since by that he sanctified the name of God. But there is anger that is cursed from above downwards, and we learned that it is called “damned,” as it is written, “Cursed are you, more than all cattle.”

111) There are two mountains in relation to that, as it is written, “…that you will give the blessing on Mount Gerizim, and the curse on Mount Ebal.” These correspond to the two degrees—blessed and cursed—which is why these two mountains are called cursed and blessed. Also, Shimon and Levi are from the side of harsh judgment. And the anger that was cursed, called “damned,” comes from the side of harsh and strong judgment.

112) The anger from the harsh judgment comes out to both sides, one that is blessed and one that is cursed, one blessed and one cursed. Likewise, two sons came from Isaac, one blessed and one that was cursed above and below. One was separated to his side, and the other was separated to his side. The abode of one is in the holy land and the abode of the other is in Mount Se’ir, as it is written, “…a skillful hunter, a man of the field.” One dwells in a place of wilderness, ruin, and desolation, and the other dwells in tents.

113) This is why they are two degrees—blessed and cursed. One emits all the blessings in the world, above and below, and every goodness and illumination and redemption and salvation, and the other emits every curse, ruin, blood, desolation, evil, and every impurity in the world.

114) There is not a person in the world who does not taste the taste of death at night, and the spirit of impurity is over the body. Because the holy soul has parted from man, the spirit of impurity is over that body and it is defiled.

115) And when the soul returns to the body, filth leaves. We learned that the filth remains on the hands; hence, one should not bring one’s hands to one’s eyes because the spirit of impurity is on them, until one washes them. And when one properly washes one’s hands, he is sanctified and is called, “holy.”

116) How should one be sanctified by washing one’s hands? There should be one Kli [vessel] below and one Kli above, so it will be sanctified by the upper Kli. The lower Kli sits in filth with impurity in it, and this is the Kli to receive the impurity, the waters of the washing. The one above is a Kli by which to be sanctified, from which the water is poured onto the hands. The one above is blessed and the one below is cursed. Also, the filth-water must not be spilled in the house so that no one will come near them, since the harmful spirits gather in them and one could be harmed by these impure waters.

117) Before one sanctifies one’s hands in the morning, one is considered impure. When one has sanctified one’s hands, he is considered pure. Hence, one should wash one’s hands only from a hand that has already been purified. When one has washed one’s hands, he is called, “pure,” and one who has not washed his hands is called, “impure.”

118) This is why there is one Kli above, and one Kli below, one pure and the other impure. And nothing must be done with these waters; they should be spilled in a place where people do not walk over them. And one should also not leave them in the house, for because they were spilled on the ground, the spirit of impurity is there and it can harm. And if one digs a tunnel so they flow underground and are not seen, even better.

119) One should also not give them to sorceresses, for they can use them to harm people, since they are water that bring curse, and the Creator wanted to purify Israel so they will be holy, as it is written, “And I will sprinkle clean water upon you.”

There are two discernments in the judgment: One is done by the ascent of Malchut to Bina, at which time the letters ELEH [Aleph, Lamed, Hey] of Elokim fall off her and she therefore remains with VAK without a Rosh. The other is the judgments extended from the left line, before it is included in the right line. These are the judgments of the point of Shuruk.

Anger means judgment. These are the judgments of the first discernment, which come from the ascent of Malchut to Bina. These judgments are blessed above in Bina and below in ZON, for without these judgments there would be no Mochin to ZON and to the lower ones. It is called, “blessed,” since this is the source of all the blessings in the world, the Mochin, and all kinds of illuminations in Bina herself. But when these judgments are drawn to ZON, they are not called, Baruch [blessed], but Mevorach [another way for spelling blessed]. It is written, “Blessed be Abram,” etc., since the two lines, right and left, are from Bina. Hence, it is called Baruch in Abraham, who is the right line, since he struck the kings with these judgments.

And the judgments in the second discernment extend from the governance of the left line, which is not included in the right. She was cursed with death, which extends from the primordial serpent, as it is written, “not rewarded—he is bad.” Thus, if one is not rewarded, and draws out from the left line, from above downwards, which was the sin of the tree of knowledge, the lock-point appears, that is, Malchut of the first restriction with the Masach of Behina Dalet, which is unfit to receive the lights of life.

This is why a man dies when it is revealed, as it is written, “in the day that you eat from it,” when you draw illumination of the left from above downwards, “you will surely die,” since the point of Malchut of the quality of judgment in the first restriction will appear, and all the lights of life will depart. Thus, this anger, which is the judgments of the illumination of the left, were cursed by the curse of the primordial serpent, of which it was said, “Cursed are you, more than all cattle,” and whose end is death.

It is said about this discernment, which was present in Shimon and Levi, as well, “Cursed be their anger, for it was fierce.” Hence, there is murder in their anger—the killing of the people of Shechem—for it brings death.

Isaac is the left line of ZA. His ruling without the right line, by himself, is harsh judgment. And two sons came from him, which are two discernments of judgment. The first discernment is Jacob, but since he is not discerned as Bina, like Abraham, he is not called Baruch, but Mevorach [both mean blessed in Hebrew], since he is the middle line of ZA. The second discernment is Esau.

At night, when one is asleep, there is the judgment of Behina Bet in him, the anger of the curse, since the night is the domination of the left line. Hence, at that time the lights depart, and this is also why man’s soul departs.

However, the departure of those lights is not actual death, as in the disclosure of the point of Malchut of the first restriction. Rather, it is considered sleep. For this reason, there is a discernment of death in him, as well, due to the curse of the tree of knowledge, where the domination of the left reveals that point which puts a man to death. For this reason, there is one part out of sixty of death in her, as well.

Man’s hands are Kelim [vessels] of GAR. During Gadlut [adulthood], HGT become HBD, and with the coming of the soul in the morning, it is received in the body only in VAK and not in GAR. For this reason, it is considered that the hands have not been purified from the filth they had received at night. And when one washes one’s hands, meaning extends GAR, he is sanctified and he is called “holy,” since the Mochin de GAR extend from AVI, which are called holy. For this reason, man, too, is holy, as it is written, “Lift up your hands to the sanctity.”

Purity is the completeness of the Kelim. Previously, when Malchut was included in Bina, the restriction force was mingled with all of Bina’s Kelim, for which she was unfit for GAR. Later, through complete higher illumination, Bina lowered that restriction force to its place, ELEH returned to her, and it is considered that her Kelim were purified by the restriction force and are fit for GAR.

Holiness is the Mochin she receives from the upper AVI, called “holy.”

The lowering of Malchut from Bina to her place is done by the upper illumination from AB SAG de AK, where the second restriction does not apply. Hence, wherever his illumination comes, it removes the force of Malchut and restriction from Bina to Malchut. Also, after the Kelim of Bina are completed and purified, her abundance is complete. And wherever her abundance comes, she removes the restriction force from the Kelim of Bina that are there, and they become GAR.

The upper Kli is Bina whose Kelim have already been purified by the restriction force of Malchut, which was mingled with her.

Water is the complete abundance in the pure Bina.

The hands are Kelim de HGT that need to be purified by the restriction force and the filth of the serpent, which they received at night, during sleep.

The lower Kli is the ineffaceable Malchut in Bina, which is captive in the Klipot of BYA.

Through the water from the upper Kli, which is abundance from Bina’s pure Kelim that are poured over the hands, which are Kelim de HGT, the restriction force of Malchut that mingled with them descends from there to the ineffaceable Malchut, which is the lower Kli. Thus, the whole of the restriction force and the judgments descend to the bottom Kli and man’s Kelim de HGT, which are the hands, are now purified from any restriction force and judgment and impurity. They receive complete Mochin de GAR, called “holiness,” and the Kelim de HGT become HBD, since the power to lower Malchut from Bina comes from a higher Kli, by which HGT receive Mochin called “holiness.”

And the place to which Malchut descends, as well as the forces of restriction and judgment and impurity, is the bottom Kli.

“And I will sprinkle clean water upon you” is the complete abundance, which comes from pure Kelim from which the restriction force has already been removed. This is so because wherever it comes, it lowers the restriction force from the Kelim of Bina that are there and they are purified, as in, “…and you will be cleansed from all your impurities.”

The Pit Was Empty, Without Water

120) “The law of the Lord is perfect, restoring the soul.” People should delve in the Torah abundantly, for anyone who delves in the Torah will have life in this world and in the next world, and he will be rewarded with both worlds. And even one who delves in it, but does not delve in it properly, he is still imparted a good reward in this world and is not judged in the world of truth.

121) “Length of days is in her right.” Length of days is for one who delves in the Torah Lishma [for Her Name]. He has long days in the world where there is length of days—in the everlasting world. And the days in it are certainly days, meaning good and worthy of their name. Also, there is certainty of higher sanctity there, which is the desirable reward that man trusts in this world—to delve in the Torah in order to be happy in that world, the eternal one.

“…riches and honor in her left,” meaning he has good reward and tranquility in this world.

122) When anyone who engages in Torah Lishma passes away from this world, the Torah walks before him and declares him and protects him so that no prosecutors will approach him. When the body lies in the grave, she keeps it; when the soul parts, to return to her place, she walks before the soul and many closed gates are broken before the Torah, until she brings the soul to her place.

And the Torah watches over a man when he awakens for the revival of the dead, when the dead of the world arise, and she advocates it.

123) “When you walk, it will lead you,” meaning the Torah walks before him when he passes away. “…when you lie down, it will watch over you,” when the body lies in the grave, for then the body is judged in the grave and the Torah protects it. “…and when you awaken, it will speak of you,” when the dead of the world will rise from the dust, she “will speak of you” to advocate for you.

124) “…it will speak of you.” Even though they have now risen from the dead, they do not forget the Torah that they learned before they died. This is so because then they knew the whole of the Torah that they left when they parted from this world. This Torah is kept for them from that time, and it enters their intestines as before, and speaks in their intestines. It does not return to them slowly, as with thoughts, but clothes all at once, as something that enters the intestines.

125) And everything becomes clearer than before one died, since all those things that he could not properly attain, and delved in them but did not attain them, now comes clearly in his intestines, and the Torah will speak in him. This is the meaning of “…and when you awaken, it will speak of you,” for anyone who delved in the Torah in this world is rewarded with engaging in it in the next world.

126) One who was not rewarded with engaging in the Torah in this world walks in the dark. When he passes away from this world, he is taken and placed in hell, in a low place where there is no one to pity him called, “tumultuous pit of miry clay.”

127) For this reason, it is written of one who does not delve in the Torah in this world and is polluted by the filth of this world, “…and they took him and threw him in the pit.” This is hell—the place where those who do not engage in Torah are sentenced. And the pit was empty because there was no water there, meaning Torah, called “water.”

128) The severity of the punishment for being idle in the Torah is not because they were exiled from the holy land, but because they parted from the Torah and left it. This is why it is written, “Who is the man… for they have forsaken My law.” Hence, this is why “My people go into exile, for lack of knowledge,” lack of Torah.

129) For this reason, everything stands on the keeping of the Torah. And the world does not exist unless in the Torah, which is the sustenance of the worlds above and below, as it is written, “If My covenant is not…”

130) “…and they took him, and threw him in the pit.” This implies that they later threw him to the Egyptians, in whom there was no faith at all. Water is faith. And when he says that the pit is empty, it means that there is no faith there.

If there were serpents and scorpions in the pit, why does it say of Reuben, “…that he might save him from their hands”? Was Reuben not afraid that the serpents and scorpions would harm him? Thus, how did he contemplate returning him to his father, to “…save him from their hands”?

131) But Reuben saw that the damage was certain when he was in the hands of his brothers, for he knew how they had hated him and wished to kill him. Reuben thought it was better to throw him into a pit with serpents and scorpions than to be given into the hands of his enemies who had no pity on him. This is why it is said that one is better off throwing oneself into the fire or into a pit of serpents and scorpions than to give oneself into the hands of one’s enemies.

132) This is so because if he is righteous, then instead of serpents and scorpions, the Creator will make a miracle for him. And sometimes, the merit of one’s fathers stands for a person and he is saved from them. But once one is given to one’s enemies, only few can survive.

133) This is why he said, “…that he might save him from their hands.” It is precisely “from their hands.” But Reuben said, “from them,” and should he die, it is best if he dies in the pit. This is why it is written, “And Reuben heard it, and saved him from their hand.” Thus, he saved him from dying under their hands, but should he die, it will be in the pit.

134) How great is Reuben’s piousness? He knew that the partnering, craftiness, and conjoining of Shimon and Levi is harsh because when they conjoined in Shechem, they killed every male. And they did not settle for that, but took women and children, silver and gold, every beast, every precious item, and everything that was in the city. And they did not settle for that; they even took everything that was in the field, as it is written, “They took… that which was in the city and that which was in the field.”

135) And if such a great city was not saved from them, should this child fall into their hands, they would not leave a piece of his flesh in the world. This is why he said it is best to save him from them, for they will leave no trace of him in the world, and my father will never see any of him.

136) But should he die here in the pit, his brothers will not be able to reach him and will leave his body whole, and I will return him whole to my father. This is why the text says, “…that he might deliver him from their hand, to bring him back to his father.” This is also why he said, “The boy is gone.” He did not say, “The boy is dead,” but “gone,” not even dead.

137) He wisely participated with them. He was not present when Joseph was sold because they were all serving their father, each on a different day, and that day was Reuben’s. And he did not want Joseph to be lost on the day of his service, which is why it is written, “Now Reuben returned to the pit, and behold, Joseph was not in the pit,” not even dead. He promptly returned to his brothers.

138) Even Reuben did not know of Joseph’s selling, and Divinity partook in the ban they had enforced, to not disclose Joseph’s selling. And he did not find out until that time when Joseph appeared before his brothers.

139) What happened to Reuben as a result of his efforts to save Joseph’s life? It is written, “Let Reuben live, and not die.” Although he knew that the seniority was taken away from him and was given to Joseph, he still tried to save his life. This is why Moses prayed and said, “Let Reuben live, and not die,” and he persisted in this world and in the next world, since he saved Joseph’s life, and because he repented for the act of desecrating his father’s bed, and anyone who repents, the Creator revives him in this world and in the next world.

140) “So they took Joseph’s tunic…” since the blood of a male goat is similar to human blood. But even though it was done properly, without transgression, the Creator is as meticulous with the righteous even as a hair’s breadth.

141) Jacob did the right thing when he sacrificed a male goat—the side of the harsh judgment—to his father. Yet, because he sacrificed a male goat and weakened his father—for his harsh judgment, since this is his side, for Isaac, too, is harsh judgment—hence, the judgment in the goat clung to him. This is why Jacob was punished with another male goat after his sons brought the blood to him.

142) It is written about Jacob, “…the skins of the young goats.” This is why it is written about his sons, “…and dipped the tunic in the blood.” They brought the tunic to him to weaken him, and all was one parallel to the other. This is what caused what is written, “Then Isaac trembled violently,” meaning his sons caused him to tremble violently at the time when it says, “see whether it is your son’s tunic or not.”

143) It is written, “…whether you are my son, Esau, or not.” It is also written, in relation to him, “…whether it is your son’s tunic or not.” This is so because the Creator is meticulous with the righteous in everything they do.

144) And since all the tribes saw their father’s sorrow, they certainly regretted selling Joseph and would have given their souls to redeem him, should they find him. But since they saw that they could not redeem him, they returned to Judah, who advised them to sell him. And they removed him from over them, since he was their king. And since they removed him from over them, it is written, “And it came to pass at that time, that Judah went down.”

Zion and Jerusalem

145) When the Creator created the world, when He emanated the Nukva, called “world,” He set up seven pillars for it, which shone upon her from the seven Sefirot HGT NHYM de [of] ZA. And all the pillars stand upon a single pillar—Yesod de ZA—and all of those stand upon a single degree called, “righteous, foundation of the world,” meaning Yesod de ZA.

146) And the world was created from that place, which is the improvement of the world and its corrections, being the single point of the world, the middle of everything. And this Zion is the inner Yesod de Nukva. It is written about that, “A Psalm of Asaph. God, God, the Lord has spoken and called the earth from the rising of the sun unto its setting.” And from where did He speak? From Zion, as it is written, “Out of Zion, the perfection of beauty, has God shone forth,” from that place, which is the perfection of the complete faith. And Zion is His possession (illumination of Hochma) and the point (illumination of Hassadim) of the entire world. This is the place from which the whole world was perfected and made, meaning the Hochma in her, and the whole world feeds off her—the Hassadim in her.

147) Zion is the perfection and the beauty of the world, and the world feeds off her. She contains two discernments, Hochma and Hassadim, since they are two degrees that are one: Zion and Jerusalem, one is judgment and the other is mercy. And both are one, judgment from here and mercy from here.

Zion and Jerusalem are both considered Yesod de Nukva. Zion is the interior of Yesod, the kingdom of David, from which Hochma extends. Also, it is mercy with respect to Jerusalem, and Jerusalem is the exterior of Yesod de Nukva, where the Masach lies. This is why it is judgment.

Both are Yesod de Nukva: from the side of judgment—from Jerusalem, and from the side of mercy—from Zion. Hence, Zion is the perfection and the beauty of the world, but only after the Hochma in her clothes the Hassadim of Jerusalem and the world is fed by it, meaning by Jerusalem with the Hassadim in her, which emerge on the Masach.

148) Above, in Bina, a voice is heard, the middle pillar, which determines in Bina. And after that voice is sounded and heard, it determines in the Nukva, too. And the lights of the right and left are heard, that is, they shine.

The judgments emerge out of Nukva, and the ways of judgment and mercy depart and retire from there, meaning the judgments depart due to the sentencing of the middle line. Also, the Mochin shine in the ways of judgment and mercy in Yesod de Nukva, Hochma shines in the ways of mercy in Zion, and Hassadim shine in the ways of judgment in Jerusalem.

“And the Lord thundered in the heavens.” This is a court in mercy, meaning the judgments in Zion are judgments of the left, but with respect to the judgments in Jerusalem, it is mercy. And the Most High is Bina, although it is not present and is not known prior to the coming of the middle line, due to the judgments in the left. And since that voice comes out and determines between right and left, everything is then in judgment and in mercy, as it keeps the illumination of both lines, right and left. This is the meaning of the words, “And the Most High will sound His voice.” Since the Most High, which is Bina, gives His voice to the Nukva and determines between her two lines. And then “hail” and “coals of fire,” which are water and fire.

With the approaching of the voice—the middle line—from Bina to Nukva, the judgments depart and the Mochin appear on the ways of judgment and mercy in her. The ways of mercy, which are in Zion, are called “hail.” This is where Hochma appears. And the ways of judgment, in Jerusalem, are called “coals of fire.” And this is where the Hassadim appear.

149) When Judah was born, “she stopped bearing.” This is so because this is the fourth foundation of the four foundations—Hesed, Gevura, Tifferet, and Malchut. These are the upper chariot to Bina, and he is one leg of the four legs of the throne, which is Malchut. This is why it is written about him, “Then she stopped bearing,” since he is the last Sefira, Malchut. And what does it say about him? “And it came to pass at that time, that Judah went down from his brothers,” since he was king over them because he is the Sefira Malchut [Hebrew: kingship].

After the selling of Joseph, he went down from his greatness because Joseph was taken down to Egypt. This was so because Joseph is the middle line, which shines to Malchut—Judah. And when he shines in her, the judgments leave her Yesod, called “Zion” and “Jerusalem,” and the Mochin shine on her ways of judgment and mercy. Thus, Hochma shines in Zion and the mercy in Jerusalem.

But when Joseph was sold to the Egyptians and did not shine in her, Malchut returned to being discerned as left, and the judgments in Zion, called “hail,” ruled over her. This is why it is written, “Judah went down,” for he went down from his greatness and fell to the judgment of hail.

And He Called His Name Er

150) “And Judah saw there a daughter of a certain Canaanite.” A Canaanite means merchant. “And she conceived, and bore a son; and he called…” Judah had three sons, of whom one survived, Shelah. It is written, “Judah went down,” because he bore sons and buried them, and this is a grave descent and punishment.

151) It is written about the first of Judah’s sons, “…and he called his name Er,” in masculine gender. Of the two other boys, it is written, “…and she called his name Onan,” and, “…and called his name Shelah,” in feminine gender.

152) “…that Judah went down from his brothers.” This is so because the moon, Nukva, was covered and descended from her upright degree into another degree, to which the serpent was connected, as it is written, “and went to a certain Adullamite, whose name was Hirah.” This means that he retired from his brothers in the house of Israel, which are holiness, and conjoined with a foreign man, not from the house of Israel, in whom the serpent was attached, and who had not stopped his filth from the foreigners.

153) “And she conceived, and bore a son; and he called his name Er,” and he was bad. The letters of Er and Ra [bad] are the same [in Hebrew], since it comes from the evil inclination. This is why it is written, “and he called his name,” and not, “and his name was called.” With Jacob, it is written, “and his name was called,” since the Creator called him Jacob. But here it is written, “his name was called,” to include the other degree of the filth of impurity that was born.

154) Afterwards, it was not mitigated to return to holiness with the other son, as well, until Shelah came, who was the most important. It is written, “And Er, Judah’s first-born, was bad in the eyes of the Lord. Here, it writes, “bad.” And there it writes, “for the inclination in man’s heart is evil from his youth.” As there it implies wasting of the seed, when he spilled the seed on the ground, here it means that he shed blood. For this reason, “and the Lord slew him.” And what does it say afterwards? “Then Judah said to Onan.”

Come to Your Brother’s Wife

155) “Then Judah said to Onan.” How foolish are people, for they do not know and do not observe the ways of the Creator. They are all asleep, lest sleep will depart the holes of their eyes.

156) The Creator made man as it is above, all in wisdom. And there is not an organ in a man that does not stand in sublime wisdom, for each organ implies a unique degree. And after the whole body is properly corrected in its organs, the Creator partakes with it, and instills a holy soul within it, to teach man the ways of Torah and to keep His commandments so that man will be corrected appropriately, as it is written, “the soul of man shall teach him.”

157) And because he has a holy soul, he is worthy of bearing children in his own image. For this reason, one should increase the similarity to the Upper King in the world. This is why the waters of that river that extends and flows out (which is the upper Yesod) never stop. Hence, man, too, should not stop the river and his source in this world, but should bear sons.

And whenever a man does not succeed in having sons, the Creator uproots him from this world and replants him many times. Thus, many times one dies and reincarnates until he succeeds in bearing sons.

158) “I have aroused one from the north, and he has come.” “I have aroused” is the awakening of the Zivug in a person in this world. It is the awakening from the north, from the left side. “…and he has come” is the holy soul that comes from above. The Creator sends her from above, and she comes into this world and enters people.

159) “…from the sun in the east…” is the place of that river that stretches and comes out, meaning Tifferet. This is the place of Yesod, from which the soul is born and shines, since the souls come from the Zivug of Tifferet and Malchut.

“…And he will come upon rulers…” are the armies of the world. The Nukva is called “world.” And her armies, which come with the awakening of the souls, and are born along with them, are the angels. “…as matter,” as a man awakens in his body, called “matter.”

160) For this reason, the Creator makes Zivugim [couplings] and casts souls into the world. And the Zivug is above and below, and the source of all is blessed. Hence, the Creator made man so as to delve in His ways, and to never stop his origin and springing, but to have sons.

161) Anyone whose source had stopped, who did not bear sons, will not be in the presence of the Creator when he passes away and will not partake in that world.

It is written, “And Joseph Abraham took another wife, and her name was Keturah.” This means that the soul first comes into the body to be corrected. Joseph Abraham is the soul and the wife is the body. And the words, “And Abraham took another wife” mean that after the soul departed the body, it continued to come into a body, to correct what it did not correct while being in the first body.

162) What does it say about that body? “Yet it pleased the Lord to crush him by disease; to see if it would render…” The Lord wishes it so he will be purified. “…render itself as a guilt offering,” to see if the soul wishes to be properly corrected. “…he will see seed…” because the soul wanders and roams, for she has no place to rest, and she is destined to enter that seed where man engages in multiplication. And then, “he will prolong his days.” “…and the will of God,” which is the Torah, “will prosper in his hand.” But if he has not been rewarded with sons, the Torah does not assist him.

163) Even if a man engages in the Torah day in and day out, but his origin and springing are in vain, for he does not bear sons, he has no place being in the presence of the Creator. If a spring does not enter a well of water, it is not a well, for the well and the origin are one, and one who has no sons is as one whose origin did not enter him and is not acting within him.

164) How good are words of Torah? Each and every word in the Torah contains sublime and holy secrets. When the Creator gave the Torah to Israel, he placed all the upper, holy secrets in the Torah, and they were all given to Israel when they received the Torah in Sinai.

165) Lone ones, who have no wife, who are not male and female as they should be, rise early to their work. Those who return late, delay the rest, for they are late to marry a wife. This is so because returning means resting, for the wife is considered rest, in relation to man.

166) “…that eat the bread…” When a man has sons, he eats bread with joy and willingness. And for one who has no sons, the bread is “the bread of the sad.”

167) “…for He gives to His beloved sleep.” To one whose origin is blessed, who has sons, the Creator gives sleep in this world, since he has a share in the next world. For this reason, that man lies in the grave and suitably enjoys in the next world.

168) “There is one, and there is no second.” “There is one” is man, who is alone in the world.” But he is not alone as it should be, alone in wisdom. Rather, he is without a wife. “…and there is no second,” no assistant with him, meaning wife. And “he has neither a son,” to keep his name in Israel, “nor a brother,” who would bring him to correction by levirate marriage.

169) “…and there is no end to all his labor,” for he always toils, rising up early in the day and at night, and he has not the courage to look and say, “for whom am I laboring and depriving my soul of pleasure?”

And should you say that he is toiling to eat and drink abundantly, and feast himself forever, it is not so, since the soul does not enjoy that. Rather, he is depriving his soul of the pleasures of the light of the next world, since it is a deficient soul, which has not been properly complemented. And come and see how merciful the Creator is over His deeds, for He causes it to reincarnate and correct because He wishes for it to be corrected and to not be lost from the next world.

170) One who is a complete righteous and has engaged in the Torah day and night, and all his actions are for the name of the Creator, and has not been rewarded with sons in this world, or tried and was not rewarded, or he had sons but they died, what are they to the next world? His deeds and the Torah protect him so he will be rewarded with the next world.

171) It is written about them and about true righteous, “For thus says the Lord to the eunuchs.” And what does it say afterwards? “To them I will give in My house and within My walls,” for they have a share in the next world.

172) A complete righteous is one who has had all these virtues, who was appropriately complemented, who died without sons, and who inherits his place in the next world. Hence, does his wife still need levirate marriage? And if she needs levirate marriage, it is in vain, for he does not need his brother’s complementing, for he has already inherited his place in the next world.

173) However, he certainly needs to perform levirate marriage on his wife, since we do not know if he was perfect in his deeds or not. And if his wife conceives, it is not in vain, even if he was completed, since the Creator has a place for those who died without sons, and also have no brother to impregnate their wives.

When a man dies in the world without having sons or redeemer in the world, since that complete righteous died and his wife was impregnated, he has inherited his place and does not need to correct the levirate marriage. Thus, that person who did not leave a redeemer is complemented by that levirate marriage of the righteous’ wife. And in the meantime, the Creator prepares a place for the man without redeemer, where he can be until this complete righteous dies and he will be completed in the world, as it is written, “…for he will remain in his city of refuge until the death of the high priest.”

This is so because one who has no sons diminishes the image. He is akin to one who accidentally slays people, and the place that the Creator prepares for those who have no sons and no brother is a city of refuge. He dwells there until that complete righteous—the high priest—dies, and then descends and becomes corrected through his wife.

174) The righteous are destined to have sons when they die, the sons of the levirate marriage, which correct those who die without sons and have no brothers. In their lives, they are not rewarded; but in their death, they are. Hence, all of the Creator’s deeds are true and just; He pities all, even those with no brothers.

And we should not ask, “Do all the dead have no sons?” because they do have sons, after their death, through levirate marriage. But the primary innovation here is in his saying, “…to the righteous.” This is so because the dead without sons are deficient and not righteous, which is why he needed this excuse.

175) “Two are better than one.” Those are the ones who strive to have sons in this world, because for the sons that they had, they have a good reward in this world, and it is for them that their fathers inherit a share in the next world.

176) The Creator plants trees in this world. If they succeed, good; if they do not succeed, the Creator uproots them and plants them elsewhere, even many times. Hence, all of the Creator’s ways are for the best, and to correct the world.

If a person is not rewarded with being completed in his first life, he reincarnates in this world a second time, and so on, many times, until he is completed.

177) “Come to your brother’s wife.” He did not have to tell him that, since Judah and all the tribes knew it. But the main reason why he told him, “…and raise a seed,” is that that seed was needed for that thing to be corrected, to prepare a mass that would receive its proper correction, so the trunk will not separate from its root. This is the meaning of the words, “and man shall return unto dust.”

Even though man has been sentenced to death, which separates him from the eternal root, he is still not completely separated, for he remains attached to his eternal root through the sons that each one has, since every son is a part of the father’s body. Thus, each person is like a link in the chain of life, which begins with Adam ha Rishon [the first man] and continues through the revival of the dead, forever and ever. And as long as man’s chain of life continues, for he leaves a son behind him, death does not separate him from eternity at all, and he is seemingly still alive.

If one dies without sons, he needs correction so he will not separate from his eternal root because of the death, since his chain of life has stopped. And two corrections are required for that: 1) correction of the separation that is over him due to his demise without sons; and 2) to create a mass, a body for the soul of the dead to clothe, and to reunite and connect to the chain of life.

178) Afterwards, when he is properly corrected through the aforementioned incarnation, they are improved in the next world, since the Creator desires them. This is why it is written, “And I praise the dead that are already dead more than the living that are still alive,” for having reincarnated into life and returned to days of refinement, which has returned to them due to the incarnation.

179) “But better than both of them is the one who has never existed,” who has never returned to his youth, and who has never incarnated, for his is completely righteous and does not need to be corrected by reincarnation or suffer the transgressions of the first. This is so because one who incarnated suffers from the transgressions he had made in the previous incarnation, because the Creator gave him a properly corrected place in the next world.

180) “So I have seen the wicked buried,” who reincarnated in order to be corrected, since the Creator is merciful and does not wish to destroy the world. But the wicked are corrected through incarnation, and all His ways are truth and mercy, to do good to them in this world and in the next.

What He Did Was Bad in the Eyes of the Lord

181) “In the morning sow thy seed, and in the evening put not thy hand.” One should be so very careful with one’s sins and be wary of his actions before the Creator, for there are several emissaries and appointees in the world, who roam and wander and see the deeds of humans and testify to them.

182) Of all the sins that defile a person in this world, this is the sin that defiles one the most (in this world and in the next): who wastes one’s seed by hand or by foot, and is defiled in it, as it is written, “For You are not a God who delights in wickedness; no evil dwells with You.”

183) For this reason, he does not enter the presence of the Creator and does not see the face of Atik Yomin [the Most Ancient], as we learned, “…no evil dwells in You.” It is also written, “And Er, Judah’s first-born, was bad in the eyes of the Lord,” for he did not see the Creator’s face. Here, too, he does not see the Creator’s face. This is why it is written about one who wastes one’s seed, “Your hands are full of blood,” for he is as one who sheds blood. Happy is the lot of one who fears God. He is kept from the evil way and purifies himself to engage in fearing his Master.

184) “In the morning sow thy seed.” The morning is the time when one is strong, in youth. This is when one should strive to bear sons with a wife that is suitable for him.

185) This is the time to bear sons because then he can teach them the ways of the Creator and will have a good reward in the next world, as it is written, “Happy is the man that… shall not be ashamed when they speak with their enemies at the gate.” “…shall not be ashamed” in the world of truth, when litigators come to prosecute him, for there is no such good reward in that world as the reward of one who teaches his son the fear of God in the ways of Torah.

186) Concerning Abraham, he said, “For I have known him, to the end that…” Hence, that merit worked in his favor in that world, against all the litigants.

187) This is why it is written, “In the morning sow thy seed, and in the evening put not thy hand.” Even in your elder years, called “evening,” when a man is old, he should not leave his hand, that is, rest from begetting in this world because you do not know which will qualify before the Lord and protect you in the world of truth—this or that.

188) Hence, it is written, “Behold, children are a heritage of the Lord.” It is the soul’s bundle of life, as it is written, “Yet the soul of my lord shall be bound in the bundle of life,” considered the next world.

This is what the text calls, “heritage” [can also mean land in Hebrew]. And who awards man with coming to this land? Sons. The sons award him with the land of the Lord; hence, happy is the man who has been rewarded with sons, to teach them the ways of Torah.

She Removed Her Widow’s Garments

189) Tamar was the daughter of a priest. Is it even conceivable that she would fornicate with her father-in-law? After all, she had always been chaste. Indeed, she was righteous, and she did this with wisdom. She would not be wanton with him, but because she knew and observed wisely, and she saw what was to come out of it, she came to him for an act of mercy and truth. This is why she came and performed this practice.

190) Because she knew what would come out of it and performed this practice, the Creator helped her in that act and she immediately conceived. It all came from the Creator. And why did the Creator not bring these sons from another woman? Why did He bring them from Tamar? It is because she needed this act and not another woman.

191) There were two women from whom the seed of Judah was built, and from whom came King David and King Solomon, and the Messiah King. And these two women were equal to each other. They are Tamar and Ruth, whose husbands died first, and they performed this act.

192) Tamar did this with her father-in-law, who was the closest to his dead sons, who was fit for leviration. And why did she perform with him? It is written, “…for she saw that Shelah had grown up, and she had not been given to him as a wife.” This is why she performed this deed with her father-in-law.

193) Ruth performed it with Boaz, and later gave birth to Obed. From those two came the seed of Judah, and they both did rightly to do good to the dead, to later be corrected in the world.

194) “And I praised the dead that are already dead,” since while the husbands of Tamar and Ruth were still alive, there was no praise in them. But afterwards, when they died and their wives were levirated, the kingdom of David and Solomon and the Messiah King unfolded from them. Both Tamar and Ruth attempted to do mercy and truth with the dead, and the Creator helped them in that act.

And Joseph Was Brought Down to Egypt

195) “And Joseph was brought down to Egypt.” The Creator agreed to the act of selling Joseph to the Egyptians so as to keep the sentence He had given in the covenant of the pieces, as it is written, “Know for certain that your seed will be a stranger.” This is why it is written that he was brought down, meaning brought down from the sky. “And Potiphar… bought him,” that is, he bought him to sin with him, for male copulation.

196) The Creator put seven stars in the firmament, corresponding to the seven Sefirot HGT NHYM. And each firmament has several appointed servants to serve the Creator.

197) There is not a servant or an appointee without a unique service to his master, and each insists on the service for which he was appointed, and each knows how to perform his duty in service.

198) Some serve as emissaries of their master. They are appointed over all the actions of people in the world. Some praise Him with song and praise, and those are the ones appointed over singing. And even though they were appointed over singing, there is not a force in heaven or the stars or the signs that does not praise the Creator.

199) When night falls, the three camps divide into the three sides of the world. And each side contains thousands and tens of thousands of angels, and they are all appointed over singing.

200) There are three camps of angels. And one animal—the Nukva—is appointed over them and stands above them. And they all praise the Creator until dawn. At the rise of dawn, all those on the south, all the stars and angels that shine, praise and sing for the Creator, as it is written, “When the morning stars sang together, and all the sons of God shouted for joy.” “When the morning stars sang together” are the stars on the south, the right side, Hesed. “…and all the sons of God shouted for joy” are the stars on the left, which were included in the right.

201) And then the morning shines and Israel take the singing and praise the Creator three times a day, corresponding to the three shifts of the night. And they stand one opposite the other until the glory of the Creator is properly raised at daytime and at night, and the Creator rises by these six—the three of the day and the three of the night.

202) That animal that stands above them—the Nukva—stands above Israel below, as well, to correct everything as it should be. “She rises also while it is still night and gives prey to her household.” These are the camps above. “…and portions to her maidens” are the camps of Israel below. Hence, the Creator is glorified from all sides, above and below. And for this reason, everything stands in His domain and all follow His will.

203) “Who commands the sun, and it does not shine” is Joseph when he was sold to the Egyptians. “…and seals up the stars” are his brothers, of whom it was written, “…and eleven stars bowed down to me.”

Another interpretation: “commands the sun” is Jacob, when he was told, “See whether it is your son’s tunic or not.” “…and it does not shine,” when Divinity parted from him. “…and seals up the stars,” he was sealed for his sons and his own light was blocked out of him. The sun darkened and the stars did not shine because Joseph had parted from his father. And since that day when the deed with Joseph was done, Jacob had retired from intercourse and remained in mourning, until the day he was told the news of Joseph.

And the Lord Was with Joseph

204) “And the Lord was with Joseph,” “For the Lord loves justice and does not forsake His godly ones; they are preserved forever.” This verse is explained concerning Abraham.

205) Wherever the righteous walk, the Creator watches over them and does not leave them. David said, “Though I walk through the valley…” since wherever the righteous walk, Divinity walks with them and does not leave them. Joseph went in the valley of the shadow of death and was brought down to Egypt, and Divinity was with him, as it is written, “And the Lord was with Joseph.” And because Divinity was with him, everything he did succeeded. And even if he had something and his master would want it from him in another way than what it was, the thing would be turned in his hand into the way his master wanted it.

207) “And his master saw that the Lord was with him” means that everyday he would see with his own eyes the miracles that the Creator performed in his hand. Hence, “…the Lord blessed the Egyptian’s house because of Joseph.”

The Creator watches over the righteous; and because of them, He watches over the wicked, too, for the wicked are blessed thanks to the righteous. It is written about that, “…and the Lord blessed the house of Obed-edom.”

208) Others are blessed because of the righteous, but they cannot be saved thanks to them. Joseph’s master was blessed because of him, but he himself could not be saved from him and be liberated thanks to his merit.

209) And afterwards, he was imprisoned, as it is written, “They afflicted his feet with fetters; he himself was laid in irons,” until the Creator finally liberated him and made him ruler over the whole of the land of Egypt. This is why it is written, “…and does not forsake His godly ones; they are preserved forever.” Thus, the Creator protects the righteous in this world and in the next.

And His Master’s Wife Cast Her Eyes

210) See how one should be wary of one’s sins and go by a corrected path so as to not be fooled by the evil inclination, which slanders him every single day.

211) Because it always slanders him, one should overcome it and prevail over it in a solid place where the evil inclination will not be able to move him from his place. This is because one must be stronger than it, and connect at the place of strength. When man overcomes it, he is on the side of strength, and clings to that side to gain strength. And because the evil inclination is strong, man should be stronger.

Hence, those people who overcome it are called “mighty in strength,” since they are with their own kind. Because they had overcome a strong one, they have become as strong as it is. And these are the angels of the Creator, the righteous ones that come from the side of harsh Gevura [strength], to overcome the evil inclination, and they are called, “…mighty in strength, who fulfill His word.” “Bless the Lord, you His angels,” meaning righteous ones such as Joseph, who is called “righteous” and “strong,” who kept the holy covenant that was written in him.

213) What is, “And it came to pass after these things”? The place where the evil inclination slanders is the degree called, “…after these things.” Malchut is called, “things,” for she is the last degree in holiness. Following her come the evil inclination and the Klipot. Hence, “…after these things” is the evil inclination.

Joseph gave it a place to accuse him, for the evil inclination said, “What of his father? He is mourning him, while Joseph was pluming himself and curling his hair?” Hence, he sent the bear against him—Potiphar’s wife—and slandered him.

214) “And it came to pass after these things.” When the Creator watches over the world to sentence it, He finds wicked in the world. This is so because people’s transgressions cause the heaven and earth to stop, and they do not keep their laws properly.

215) Those who do not keep the holy covenant cause separation between Israel and their Father in heaven, because it is written, “and you turn aside and serve other gods, and bow before them.” It is also written, “and He will shut up the heaven, so there shall be no rain,” because one who does not keep the covenant is as one who worships another god, who lies in the token of the holy covenant.

216) When the holy covenant is properly kept in the world, the Creator gives blessings above, to be poured into the world, as it is written, “Plentiful rain will You pour down.” “Plentiful rain” is rain of good will, when the Creator desires the assembly of Israel and wishes to impart it with blessings. At that time, “You confirmed Your inheritance when it was parched.” “Your inheritance” is Israel, who are the inheritance of the Creator, as it is written, “Jacob the lot of His inheritance.” And “parched” is the assembly of Israel, who is parched in a strange land, thirsty for water, with none to drink. Then she is parched. And when rains of good will are given, “You confirmed.”

218) Thus, heaven and earth and all their hosts stand on this covenant, as it is written, “If My covenant is not…” For this reason, one must be vigilant about it. And therefore, it is written, “And Joseph was of beautiful form, and fair to look upon.” Afterwards, it is written, “his master’s wife cast her eyes upon Joseph.” Because he was not vigilant and was beautifying himself, as he was curling his hair and was handsome and fair to look at. Hence, “his master’s wife cast her eyes.”

As She Spoke to Him Day after Day

219) “To keep you from the evil woman.” Happy are the righteous who know the ways of the Creator, by which to walk. They engage in the Torah day in and day out, for anyone who delves in the Torah for days and nights inherits two worlds: the upper world and the lower world. He inherits the upper world, even though he did not engage in the Torah Lishma [for Her Name], and he inherits the upper world when engaging in it Lishma [for Her Name].

220) “Length of days is in her right hand; in her left hand—riches and honor.” “Length of days is in her right hand” means that one who walks on the right of the Torah, who engages in it Lishma, has length of days in the next world, for there he is awarded the glory of the Torah, which is glory, and a crown to crown over all. This is so because the crown of the Torah is only for the next world.

“…in her left hand—riches and honor” is in this world. Even if one engages in it Lo Lishma [not for Her Name], he is awarded wealth and honor in this world.

As She Spoke to Joseph

223) When one sees that bad thoughts come upon him, he should engage in Torah, and they will go away. When that evil inclination comes to tempt a person, he should draw it unto the Torah, and it will depart him.

224) We learned that when this evil side stands before the Creator to accuse the world for the bad deeds that they had done, the Creator has mercy on the world and advises people how to be saved from it so it may not control them or their deeds. And what is the advice? It is to delve in the Torah, and they will be saved from it, as it is written, “For the commandment is a candle and the teaching is light,” “To keep you from the evil woman, from the smoothness of the alien tongue.” Thus, the Torah keeps one from the evil inclination.

225) This is the side of impurity, the other side, which always stands before the Creator to prosecute against people’s transgressions, and always stands to fool people downwards. It stands above, to mention people’s transgressions and to slander them for their deeds because they are given to his authority, as he did to Job, when the Creator told Satan, “he is in your hand.”

226) Thus he stands over them to accuse and to mention their transgressions in all that they had done. At such times when the Creator is judging them, on Rosh Hashanah [Hebrew New Year’s Eve] and Yom Kippur [Day of Atonement], he rises to slander them and to mention their transgressions.

And the Creator has mercy over Israel and gives them an advice by which to be saved from it: the Shofar [festive sounding of a ram’s horn] on Rosh Hashanah and on Yom Kippur, and the scapegoat it is given so as to retire from them and occupy itself with the piece that it was given.

227) “Her feet go down to death.” It is written about faith, “Her ways are of pleasantness.” These are the ways and trails of the Torah, and they are all one. Thus, all the ways—the ways of impurity and those of holiness—are one. One is peace and the other is death, and they are complete opposites, for each path of impurity is the opposite of its parallel in holiness.

228) Happy are Israel, for they adhere to the Creator as it should be, and He gives them the counsel by which to be saved from all the other sides in the world, since they are a holy nation for His share and for His lot. Hence, He gives them advice on every single thing. Happy are they in this world and in the next.

229) When this evil side comes down and roams the world, and sees that the acts of people have all gone astray, he rises and slanders them. And had it not been for the Creator, who pities His creations, they would not have remained in the world.

230) “As she spoke to Joseph day after day.” “As she spoke” is the evil side, which rises and slanders daily, and speaks before the Creator (Joseph implies the Creator) plentiful evil and gossip, to blot out the people of the world.

231) “…but he did not listen to her, to lie with her or to be with her.” “…he did not listen to her” because the Creator has mercy on the world. “…to lie with her,” so as to receive governance to rule over the world, but a government does not rule until it is given permission.

“…to lie with her” means Zivug. Can it be that holiness would copulate with impurity? And he replies that the abundant reception of power from the Creator, when the evil side receives in order to punish, is considered a Zivug because abundance is drawn only through a Zivug. This is why it is written, “…to lie with her,” to give her abundant governance.

232) Moreover, “…to lie with her” is as it is written, “…or a man who lies with an unclean woman,” being with her, giving her governance and blessings and help, since without the help that she had from above, not a single person would remain in the world. But because the Creator has mercy over the world and helps the world through the Sitra Achra, the world remains standing while the Sitra Achra governs the world.

First he says, “…to lie with her,” which is imparting abundant governance and granting the Sitra Achra permission to punish. And here he says that laying with her concerns the abundance of governance over the world, which was given to the Sitra Achra while she rules the world so the world will persist.

233) The two interpretations are one thing, but the evil inclination seduces people, to lure them off their path and to cling to them. It distracts people from the path of truth every single day, to avert them from the way of life and to draw them into hell.

234) Happy is one who does good deeds and keeps His ways and trails so as to not cling to the evil inclination, as it is written, “As she spoke to Joseph day after day, he did not listen to her.” He would not listen to what she told him every day because the spirit of impurity, which is the evil inclination, seduces man daily to lie with her in hell and to be sentenced to being there with her.

235) When man clings to that side, he is drawn after her and is defiled with her in this world, and defiled with her in the other world.

The side of impurity is a villain, filth, a real feces. And one who strays from the Torah is sentenced to these feces. Also, those who have no faith in the Creator, the wicked of the world, are sentenced to it.

236) “Now it happened one day” is the day when the evil inclination rules the world and descends to fool people. This is the day when man comes to repent for his sins, or comes to engage in the Torah and to keep the commandments of the Torah. At that time, the evil inclination comes down to fool people and to avert them from repentance and from engaging in the Torah and keeping commandments.

237) “…that he went into the house to do his work,” to engage in the Torah and to keep the commandments of the Torah, which is man’s work in this world. And since man’s work in this world is the work of the Creator, that is, engagement in Torah and Mitzvot [commandments], one should be as strong as a lion on all of one’s sides, so that the Sitra Achra will not govern him and will not be able to seduce him.

“…and there was none,” meaning there was no one to stand up to the evil inclination and wage war with it as it should be.

238) What is the way of the evil inclination? Since it sees that no one rises up to it, to wage war against it, promptly, “She caught him by his garment, saying, ‘Lie with me!’” “She caught him by his garment,” when the evil inclination rules a person, he first mends and beautifies his clothes and does his hair, as it is written, “She caught him by his garment, saying, ‘Lie with me!’” Cling unto me.

239) One who is righteous, stands up to it and wages war against it, as it is written, “And he left his garment in her hand and fled, and went outside.” Thus, he leaves it, stands up to it, and runs away from it to be saved from it, so it will not govern him.

240) In the future, the righteous will see the evil inclination as a tall mountain. They will wonder and say, “How could we have conquered such a tall mountain?” Also in the future, the wicked will see the evil inclination as thin as a hair’s breadth. And they will wonder and say, “How could we not conquer this hair’s breadth thread?” These cry and those cry, and the Creator will uproot it from the world and He will slaughter them before their eyes, and it will no longer govern the world. Then the righteous will see and rejoice, as it is written, “Only the righteous will give thanks to Your name.”

His Sin Waters the King of Egypt and the Baker

241) “And it came to pass after these things.” See how watchful people should be in the work of the Creator. Anyone who delves in the Torah and in the work of the Creator casts fear and terror over all.

242) When the Creator created the world, He made all the creations in the world, each in its proper form. Afterwards, He created man in the highest form and by this form He crowned him over all creations. As long as there is man in the world, all creations tremble and fear when they raise their heads and gaze upon man’s highest form, as it is written, “And the fear of you and the dread of you shall be upon every beast of the earth.” Yet, these words apply only when looking and seeing that form in him, when the soul is in him.

243) Even when there is no soul in him, the form of the righteous does not change from what they were at first. And when one does not walk in the path of Torah, his holy form changes and the animals of the field and the fowl of the sky can rule him. This is so because once his holy form has been replaced and the form of man departed him, he receives the form of the rest of the animals. Hence, creations no longer fear him and they can govern him.

244) The Creator replaces the deeds above and below. He replaces the holy form above and the image of man below, to bring things back to their root, as they were prior to the sin of the tree of knowledge, and to find His will in all the operations in the world. This is so because through punishments, all the actions in the world are corrected, even the most remote.

Daniel’s form was not altered when he was cast into the lion’s pit; this is why he was saved, as it is written, “My God sent His angel.” This means that since the angel shut their mouths, he was not hurt, and not because of his holy form.

245) He was not hurt because that holy form of a righteous man is a real angel, who shuts the mouth of all the lions and ties them up, to keep him so they would not hurt him. This is why Daniel said, “My God sent His angel.” That angel, in whom all the shapes in the world are carved, enhanced his form in me, and the lions could not rule over me, and he shut their mouths, as well. Hence, He certainly sent His angel.

246) And that angel is the one in whom all the forms are carved—the Nukva—from which all the forms in the world arrive, as it is written, “He will judge among the nations; He will fill them with corpses,” for the forms of all the corpses are before Him. This is so because all the forms in the world do not change before Him. Hence, man should watch over His ways and trails so he will not sin before his Master and will persist in the form of man.

247) Ezekiel kept his mouth from eating forbidden food, as it is written, “…nor has any unclean meat ever entered my mouth.” He has been rewarded, and hence he is called “man.” And what does it say about Daniel? “But Daniel made up his mind that he would not defile himself with the king’s choice food or with the wine which he drank.” This is why he was rewarded with persisting in the form of man, since all things in the world fear the form of man, for he governs all and he is king over all.

248) For this reason, one should be watchful of one’s transgressions so he will not deflect to the right or to the left. And yet, even though he watches over himself, one should examine one’s transgressions every single day, for when a man rises from his bed, two witnesses stand before him and walk with him all through the day.

249) When one wishes to stand up, these witnesses tell him (when he opens his eyes), “Let your eyes look directly ahead.” When he rises and prepares his legs to walk, these witnesses tell him, “Watch the path of your feet.” Hence, when one walks, one should be watchful of one’s transgressions all day long.

250) Every day, at nightfall, one should observe and examine all of one’s deeds on that day, so one can repent them and consider them always, so he will repent before his Master, as it is written, “And my sin is ever before me,” so he can repent them.

251) When Israel were in the holy land, they had no transgressions in their hands, since the offerings that they sacrificed atoned for them. Now that Israel were exiled from the land and there is no one to atone for them, the Torah and the good deeds atone for them, because Divinity is in exile with them. And one who does not observe the ways of the Creator causes Divinity to bow down to the dust, as it is written, “He lays it low, He lays it low to the ground.”

252) And one who delves in Torah and good deeds causes the assembly of Israel, Divinity, to raise her head while in exile. Happy are those who delve in the Torah at daytime and at night.

253) The Creator created incarnations in the world to raise the heads of the righteous. This is because for Joseph to raise his head in the world for having been righteous before Him, he angered the Master over His servants, as it is written, “The butler and the baker for the king of Egypt offended their lord, the king of Egypt,” and it was all to raise the head of Joseph the righteous. Through the dream, he was lowered below his brothers, and through the dream, he grew beyond his brothers, and grew more than the whole world through Pharaoh’s dream.

254) “And they dreamed a dream…” All dreams follow the mouth. Why did Joseph not provide a good solution to both of them? Indeed, these dreams were about Joseph. And because he knew the thing down to its core and root, he resolved the dream for them as it should be, a solution for each, to bring every thing back to its place and to its origin.

255) “And Joseph said… Do not interpretations belong to God?” He said so because this is how a dream should be solved—the solution must depend upon the Creator, since there is the existence of everything and in Him is the solution.

256) We learned that the degree of the dream is below, and that it is the sixth degree of prophecy, since there are six degrees from the place of prophecy to the degree of the dream. And the solution rises from the degree of the dream to another degree. The degree is the degree below, in Gabriel, and the solution stands atop it, since the solution depends on speech, which is Nukva. Hence, the thing depends on speech, as it is written, “Do not interpretations belong to God?” which is the Nukva, called Elokim [God].

Let a Double Portion of Your Spirit Be Upon Me

258) The Creator always grants the wishes of the righteous. All the more so with the spirit of holiness, which the righteous Elisha inherited, since Elisha was his2 servitor and worthy of inheriting him.

259) “…a double portion of Your spirit be upon me.” Is it even conceivable that he asked for two for one, that his spirit would grow twice as great as the spirit of Elijah? How did he ask for something that He did not have, since one cannot give what one does not have? Indeed, he did not ask for twice the spirit for one, but asked of Him that that spirit that he did have, with that one spirit, two miracles will occur in the world, from what Elijah had done with him.

260) “…if you see me.” Why did he condition his request on that? And he told him, “If you can grasp the essence of the spirit that I have left for you when I was taken away from you, you will have it,” because the essence of that spirit is that when he gazes upon it (the spirit), when he sees Elijah, the Dvekut [adhesion] will be in him as it should be.

Since Elijah is the root of the spirit, the spirit is incomplete unless it is connected to its root, which is Elijah. Hence, when one gazes at the spirit, one should see its root, which is the form of Elijah, along with it. Specifically, one should see his form in it when he left him the spirit, when he was taken away from him. This is why Elijah told him, “if you see me when I am taken from you, it shall be so for you,” since then the spirit will act in full.

Yet, he asked to be able to do with his spirit twice as much as Elijah did with him. Did he ask for what he did not have? After all, since Elijah did not act, then he did not have the power to act, so how could he impart this power upon Elisha? And should you say that anyone can act with his spirit as much as he wants and does not need additional upper force, then he should not have asked that of Elijah in the first place, since he could have acted on his own as much as he wished?

The thing is that it is known that during the breaking of the vessels, 320 Nitzotzin [sparks] fell into the Klipot [shells]. Eight kings fell from each Sefira in the ten Sefirot of NekudimDaat, HGT, NHYM—in each of which are four Behinot HB TM. Thirty-two Behinot [discernments] from each Sefira and ten times thirty-two is 320 Behinot.

However, only 288 Nitzotzin of those can be sorted and corrected during the 6,000 years. These are the first nine Sefirot in the ten Sefirot of Nekudim, where nine times thirty-two is 288. But the thirty-two Nitzotzin in the Malchut were impossible to sort and must not be touched. Thus, they remain cast away in the Klipot for the whole of the 6,000 years that the world exists, until the end of correction. And since this tenth incorrigible thirty-two is mingled in each body, every person must die. And at the end of correction, when the tenth thirty-two is sorted, it will be said, “He will swallow up death forever,” since all the Klipot will be cancelled and all the lights will appear.

We could ask, “Since it is forbidden to sort and to touch this tenth thirty-two, which is thrown into the Klipot since the breaking of the vessels, how is it possible that it will be corrected in the future? The truth is that there is no need to sort it or correct it whatsoever because at the conclusion of the sorting and correction of all 288 Nitzotzin, the tenth thirty-two will be corrected by itself and will not require any special sorting.

The discernment of Elijah is to bring about the conclusion and end of the sorting and correction of the 288 Nitzotzin, with which the stony heart3 is instantly corrected. Elijah is BON in Gematria, for his whole purpose was to correct the BON, which is the quality of Malchut, and to bring the tenth thirty-two out of the Klipot.

Each righteous has his role. When he completes his role, he immediately departs and rises. Hence, even though Elijah is the one who reveals the correction of the stony heart, he does not do anything with the perfect lights that appear as a result, for he immediately departs to heaven, since his role has been completed.

This is why The Zohar explains that he had two spirits, one from the 288 Nitzotzin, and one from the stony heart, for one cannot give what he does not have. He asked of him that that spirit, which Elijah had, the spirit from the 288 Nitzotzin, would do twice as much, that it would reveal to him the lights and operations of the tenth thirty-two, as well.

There is no specific spirit to the tenth thirty-two at all. Instead, it appears along with the conclusion and the final scrutiny of the 288 Nitzotzin. And although Elijah did not reveal the lights and operations of the tenth thirty-two himself, it does not count as not being in his authority. Rather, his role was only to show the sorting and correction of the tenth thirty-two in general, and Elisha asked that besides his spirit of 288, he would also obtain the correction of the tenth thirty-two from him. Thus, he would be able to reveal the two-fold lights by himself—the illuminations of the 288, as well as the illuminations of the stony heart.

But why did Elijah condition the two-fold obtainment on seeing if he is taken away from him? This is so because the time when the correction of the tenth thirty-two appears is the last minute of his being in this world, since immediately after he revealed it, he rose to the heavens because his role had been completed. This is why he told him, “If you can grasp the essence of the spirit,” the spirit of the stony heart, which I have left for you “when I was taken away from you,” at the last minute of my being with you in this world, “you will have it,” twice as much.

But if you lose this minute of seeing me, you will not obtain twice as much because the spirit of the tenth thirty-two does not appear before. When Elisha observes the spirit of the tenth thirty-two, to attain it, when he saw Elijah being taken away from him, he will cling and will attain it properly. This is so because only at that moment, when he saw him being taken away from him, was the time of his appearance, and not before.

261) One who considers what he has learned from his teacher, and sees him with the wisdom he has learned from him, can add in that spirit. Joseph saw his father’s form in the spirit of wisdom in all that he did. This is why he succeeded and was given another spirit, in higher illumination. Thus, Jacob illuminated only covered Hassadim, discerned as from the Chazeh de ZA upwards, but Joseph illuminated in revealed Hassadim in illumination of Hochma, since he was the middle line, from Chazeh de ZA downwards. Thus, he illuminated more than his father, Jacob.

262) When that wicked told him, “behold, a vine was before me,” Joseph was alarmed, for he did not know what this was about. He feared it was about the vine of the Sitra Achra, which extends from the left, and which is not united in the right through the middle line. But since he said, “and in the vine were three branches,” meaning illumination of the left, united with the right, through the middle line, his spirit had instantly lifted and had been enhanced with illumination. He gazed upon his father’s form, who is the middle line, and then his spirit shone and he knew the thing.

263) Joseph said, “This must be news that gives complete joy, since the vine is the assembly of Israel, the Nukva.” By that, Joseph was told that it was her time to reign. “…and in the vine were three branches,” three upper degrees that emerge from this vine, Priests, Levis, and Israel, Hesed, Gevura, and Tifferet de ZA, which shine in the Nukva when she is complete.

264) “…and as it was budding, its blossoms shot out.” This is so because it is for them that the assembly of Israel rises to ZA and is blessed by the Upper King, ZA. “…its clusters produced ripe grapes.” Those are the righteous in the world, who are as properly ripened grapes.

Another thing: “…its clusters produced ripe grapes” is wine whose grapes have been kept since the six days of creation, the complete Mochin that she receives from the great VAK de ZA that operated during the days of creation, prior to the sin of the tree of knowledge. Those are guarded from any grip of the Klipot because the wine has not been squeezed yet, meaning these Mochin have not been exposed and are still in their grapes, which is why the Klipot cannot grip it.

Mochin of illumination of the left of Bina is called “wine.” Its extension from above downwards, which is the sin of the tree of knowledge, is called “squeezing.” This is why they said about the tree of knowledge that Eve squeezed grapes and gave them to him.

265) This is what Joseph learned in the dream of the chief of butlers. From here on, the dream is for the chief of butlers himself. There are dreams that are for him and there are dreams that are for others. Some indicate the future of the dreamer, and some—the future of others. “…and I took the grapes” means for himself and not for Joseph.

266) If one sees white grapes in a dream, it is a good sign. Black grapes are not a good sign because they are two degrees, black and white, good and not good. White indicates Rachamim [mercy], and black indicates Din [judgment]. All the grapes, white or black, depend on faith, the Nukva. Malchut of the quality of judgment is black, and Malchut that is corrected in Bina is white. Hence, they are sorted by Hochma for better or for worse. The black indicates that they need Rachamim, that they need to be sweetened by the quality of mercy, which is Bina, and the white indicates that they are governed by Rachamim, since Malchut has already been sweetened in Bina and has become Rachamim.

267) Adam ha Rishon’s wife squeezed grapes for him and brought death upon him, the whole of Israel, and the whole world.

Noah approached these grapes and was not properly watchful. It is written, “He drank of the wine and became drunk, and uncovered himself inside his tent.” It spells, “his tent,” with a Hey and not with a Vav.

The sons of Aaron drank wine and sacrificed an offering with that wine, and died. This is why it is written, “Their grapes are grapes of poison; their clusters, bitter,” since the grapes caused all that.

268) The chief of butlers saw good grapes in his dream, white grapes, in that same vine where they emit contentment and fragrance in complete degrees, as is fitting.

Grapes are the degrees of Nukva. The vine is the Nukva herself. When she is sweetened in Bina, her grapes are white and emit contentment and fragrance.

Joseph knew this and considered the root of the matters. He resolved the dream to the fullest because he was given news in this dream, and hence resolved the dream favorably, and so it happened.

269) “When the chief baker saw…” Damned are the wicked, for all their deeds are evil, and all the words they say are evil and to harm.

270) Because he began his words with “also,” as it is written, “I also saw in my dream,” Joseph was immediately startled; he knew that all his words were to harm and that he had bad news to deliver. “…and, behold, three baskets of white bread were on my head.” This told Joseph of the ruin of the Temple and the exile of Israel from the holy land.

271) “And in the uppermost basket… the birds were eating them out of the basket on my head.” These are the rest of the nations, gathering over Israel, killing them, destroying their house, and scattering them to the four corners of the earth.

And Joseph observed it all and knew that that dream pointed to Israel when they are sentenced and convicted before the king. He immediately resolved the dream unfavorably and it came true in him.

272) They saw two degrees. The chief of butlers saw when the upper degree, ZA, rises and dominates, and the moon, Nukva, shines. And the chief baker saw when it darkens and the evil serpent governs her, the Nukva. This is why Joseph examined that dream and resolved it unfavorably, for everything depends on the solution. And both saw in those two degrees that govern the Nukva that they are either ZA or the evil serpent, that one rules, ZA, and that the other rules, the evil serpent.

Create Me a Pure Heart, O God

273) “Create me a pure heart, O God, and renew a steadfast spirit within me.” “A pure heart,” as it is written, “Give Your servant a heart that hears.” It is also written, “a merry heart has a continual feast,” and this is why it is certainly a pure heart.

274) “…and renew a steadfast spirit within me,” as it is written, “and the spirit of God hovered over the face of the waters,” which is the spirit of the Messiah. It is written about that spirit, “and I will put a new spirit within you.” And David prayed for that steadfast spirit, the spirit of the Messiah, to “renew a steadfast spirit within me.”

275) There is another side, an impure heart and a spirit of distortion, which incites people to sin. This is the spirit of impurity, called “the spirit of distortion,” as it is written, “The Lord has mixed within her a spirit of distortion.” This is why David asked, “Renew a steadfast spirit within me.” “Renew” refers to the renewal of the moon, the renewal of Nukva’s Zivug with ZA. When the moon is renewed, David, king of Israel (the Nukva), lives and prospers, meaning obtains Mochin de Haya. And it is said about that, “renew,” meaning renew the Zivug with ZA.

276) “…and I will be a lying spirit” is the spirit of Naboth the Jezreelite. But can souls return to this world after they have risen? This is perplexing, for he said, “I will go forth, and I will be a lying spirit in the mouth.”

277) What is the reason that Ahab was punished? After all, it is the law of Torah that Samuel be put before Israel, as it is written, “He will take the best of your fields and your vineyards and your olive groves.” And if Ahab took the vineyard from Naboth, it was by law. Moreover, Ahab would have given him another vineyard or gold, but he would not take. So why was he punished?

278) As they said, that spirit was the spirit of Naboth. But could the spirit of Naboth rise and stand before the Creator to ask Him for a lie, as it is written, “Then a spirit came forward… and I will be a lying spirit”? And if he were righteous, how could he ask for a lie in the world of truth? And if he were not righteous, how could he stand before the Creator?

279) Certainly, Naboth was not righteous enough to stand before the Creator. But another spirit was ruling the world, the spirit that always rises and stands before the Creator, Satan. He is the one who fools the people of the world with lies and who lies in the Holy Name. And one who is accustomed to lying, always engages in lies. This is why he said, “I will go out, and I will be a lying spirit.” The Creator told him, “go forth, and do so,” as it is written, “He who practices deceit shall not be established before My eyes”; hence, it is certainly a lying spirit.

280) We should also explain that he was punished because he killed Naboth. But if he took his vineyard, why did he kill him (since he killed him without a sentence and took his vineyard)? This is why it is written, “Have you murdered and also taken possession?” Many are the people in the world who were deceived by this lying spirit, and it rules the world in several ways and through several deeds.

281) This, also, is why King David wished to be kept from the lying spirit and to be far from impurity, as it is written, “Create me a pure heart, O God; and renew a steadfast spirit within me.” This is the steadfast spirit; and the other is a lying spirit. Hence, they are two degrees, one that is holy, the steadfast spirit, and one that is impure, the lying spirit.

282) “And the Lord uttered His voice.” “He,” always indicates ZA, and His court, the Nukva. “…uttered His voice” is the voice of which it is written, “…the voice of words.” And it is written there, “I am not a man of words.” “…a man of words” is, as you say, a man of God. “…before His army,” those are Israel.

HaVaYaH indicates ZA and Nukva, which are in Zivug in illumination of the left, the place of the court of ZA. “He uttered His voice” is the illumination of ZA, which is the middle line and considered covered Hassadim, called “voice.” Nukva is called “words,” which are revealed Hassadim in illumination of Hochma, while ZA, called “voice,” conjoins with her. At that time, both of them are called, “the voice of words.”

It is written, “…man of words.” Man is ZA. The “voice” that is said in “voice of words” is ZA, too. And he asks, “What is a man of words? That is, how do we know that man means ZA?” He replies that the text, “the man of God,” said about Moses, is ZA, the husband of the mistress, called “God.” Similarly, “man of words” refers to the husband of “words,” which is ZA.

283) “Is there a number to His armies?” How many appointees and messengers does the Creator have? And all are ready to slander Israel. Hence, the Creator came before Israel, as it is written, “And the Lord uttered His voice before His army,” to keep them so they will not be able to slander them.

284) “For mighty is he who carries out His word.” “Mighty” is that righteous who engages in Torah day and night. Another interpretation: “mighty” is the slanderer, who stands before the Creator, and he is as strong as iron and as strong as a rock. “Who carries out His word” is one who receives permission from above, from the Creator, and elicits a soul below.

285) “…for great is the day of the Lord.” He rules over all and He is imperious over all, and all are under His government. Happy are the righteous for the Creator always desires them, to reward them with the next world and to delight them with the joy of the righteous who are destined to rejoice in the Creator, as it is written, “…let all who take refuge in You rejoice.” Blessed be the Lord forever, Amen and Amen.

1 Michael Laitman: This pertains to two degrees clothed in one another. First, there is the degree of a child, then the adult, but the child is still clothed within the adult.

2 Prophet Elijah’s

3 In Gematria, the numerical value of the word Lev [heart] is thirty-two.