Miketz (At the End)
Man Puts an End to Darkness
1) “And it came to pass at the end.” “Man puts an end to darkness and to the farthest limit he searches out the rock of darkness and shadow of death.” “Puts an end to darkness” is the end of the left that is not included in the right, which is Satan and the angel of death, who wanders in the world and incites people to sin. He roams above and stands before the Creator and slanders and complains about the world. “And to the farthest limit he searches,” since all his deeds are not to benefit, but always to consume and to yield destruction in the world; he takes people’s souls and puts them to death.
2) “The rock of darkness and shadow of death” is a stumbling block, Satan, since it is in this that the wicked fail. And it stands, “A land of thick darkness, as darkness itself.” There is the land of the living, above—the land of Israel, Nukva de [of] ZA—and there is the land below, called “darkness” and “the shadow of death,” which emerges from the dark land, the Nukva de Klipa [shell]. A rock of darkness and the shadow of death is the end from the side of the darkness, Satan, the waste of gold.
3) See how people should consider the work of the Creator and delve in the Torah day and night, so as to know and to observe His work, for the Torah declares before man every day and says, “Whoever is naive, let him turn in here.”
4) And when a person engages in the Torah and clings to it, he is rewarded with strengthening in the tree of life, ZA. And when a person is strengthened in the tree of life in this world, he strengthens in it for the next world. And when the souls depart this world, the degrees of the next world will be corrected for them.
5) The tree of life divides into several degrees, and they are all one. This is so because there are degrees in the tree of life, one atop the other—branches, leaves, shells, trunk, roots, and it is all the tree. Similarly, one who delves in the Torah is corrected and strengthens in the tree of life, the trunk of the tree.
6) And all the children of Israel are strengthened by the tree of life; they all literally cling to the tree but some to its trunk, some to the branches, some to the leaves, and some to the roots. It turns out that they all cling to the tree of life, and all those who engage in the Torah cling to the trunk of the tree. For this reason, one who engages in the Torah clings to the whole tree, for the trunk of the tree contains all of it.
7) “And it came to pass at the end.” The end is a place where there is no remembering, the end of the left, as it is written, “Only keep me in mind when it goes well with you.” Is this appropriate for Joseph the righteous to say, “Keep me in mind when it goes well with you”? But since Joseph considered his dream, he said, “The dream is certainly one of remembering.” But he was wrong about that, for it was all in the Creator.
The Mochin are completed only with the coming of the middle line. Before that, there is division between the two lines, and each wishes to sustain its dominance and to revoke the other’s luminescence. The right wishes only for illumination of Hassadim and cancels the illumination of Hochma in the left, while the left wishes only for illumination of Hochma and cancels the illumination of Hassadim, until the middle line comes and decides between them; it mingles them in one another, and sustains the illumination of both, each according to its way.
However, there are two kinds of Hitkalelut [mingling] about it:
When the illumination of the left is included in the right, and the right dominates, shining only in Hassadim that are covered from Hochma. This is the degree of ZA, where even though he has Hochma from the left, he does not use it because he delights in mercy.
When both are mingled in one another, and both govern in one Hitkalelut. The right shines in illumination of Hochma, called “revealed Hassadim,” and the left shines in illumination of Hassadim. This is the degree of Yesod de ZA, the middle line, which shines from Chazeh de ZA down. This is the degree of Mochin that is governed by Joseph, and it is called, “Mochin of remembrance.”
Since Joseph considered the dream, he said it is a dream of remembrance, that the middle line has already been drawn in the upper Mochin. He thought that here there was already the second Hitkalelut, called “Mochin of remembrance,” which are the complete Mochin that reveal Joseph’s dominion. Hence, he spoke with confidence and knowing the future, “Only keep me in mind when it goes well with you,” meaning that the Mochin of remembrance will appear with the coming true of the dream of the chief of butlers, as it is written, “Only keep me in mind,” together with him.
But he was wrong about that, since there was only the first Hitkalelut here, while all the words of the dream were in the Creator, ZA, which is covered Hassadim. The second Hitkalelut, which is Mochin of remembrance—considered Joseph’s dominion—had not occurred yet.
8) Hence, in correspondence to the place where there was forgetfulness, “The chief cupbearer did not remember Joseph, but forgot him.” “But forgot him” indicates the place where there is forgetfulness. This is why it is called, “end,” of the side of darkness. And what are two years? They are the length of time for the degree of forgetfulness to return to the degree of remembrance.
This is so because as long as the second Hitkalelut for Mochin of remembrance did not occur, the Klipa of forgetfulness, called “the end of days,” stands at the left line. It is so because by the force of the second Hitkalelut, the place of forgetfulness returns to being a place of remembrance, as it is written that all the words of the dream were in the Creator in the first Hitkalelut. The place of forgetfulness stood before him, for in this place the Mochin of remembrance will later appear, for the governance was given to the Klipa of forgetfulness, and she is called “end,” on the side of darkness, in the left side, which is dark prior to the Hitkalelut.
Two years. What are two years? A complete aggregation of correction is called, “a year.” Bringing the degree of forgetfulness back to the degree of remembrance requires two mingles, which are two years. After that he said, “Pharaoh had a dream,” meaning Pharaoh’s dream was already considered the second Hitkalelut.
9) “Pharaoh had a dream, and behold, he was standing by the Nile.” This was Joseph’s dream, a dream of remembrance, which reveals Joseph’s domination because every river is the righteous Joseph, for anyone who sees a river in a dream sees peace, which is the degree of Yesod, Joseph, as it is written, “I will extend peace to her like a river.” Thus, a river implies Joseph.
And It Came To Pass at the End
10) When the Creator created the upper world, Bina, He established everything as it should be and elicited upper lights that shine from all sides, which are the three lines, and all are one. He created the heavens above, ZA, and the earth above, the Nukva, so they would all be established as one, Bina and ZON, in favor of the lower ones.
11) “The king establishes the land by justice.” The King is the Creator, Bina, and “By justice” is Jacob, ZA, the sustenance of the land. Hence, Vav of HaVaYaH, ZA, is nourished by the upper Hey of HaVaYaH, Bina, the bottom Hey of HaVaYaH, Nukva, is nourished by the Vav, ZA, whose sustenance of the land is “By justice,” ZA, since He “establishes the land by justice” with all its corrections and nurtures it.
12) “The King” is the Creator, and “By justice” is Joseph. “Establishes the land,” as it is written, “And all countries came into Egypt to Joseph.” And since the Creator desired Jacob, He made Joseph ruler over the land.
13) “The king” is Joseph, and “Establishes the land by justice” is Jacob, since as long as Jacob did not come to Egypt, there was no sustenance to the land due to the famine. Since Jacob came to Egypt, the famine was lifted, thanks to him, and the land was sustained.
14) “The king establishes the land by justice.” This is King David, as it is written, “And David administered justice and righteousness for all his people.” He sustained the land during his life, and owing to him, it stands after his passing from the world. “But he who exacts gifts and tribute overthrows it.” This is Rehoboam [Rehavam], and “He who exacts gifts” means a proud man. And Rehoboam was proud, for he said, “My father chastised you with whips, but I will chastise you with scorpions.” Hence, his kingdom was torn.
15) Although the sentence has been given over the world, the Creator withholds Himself for the righteous and does not govern the world. Throughout the days of King David, the land had existed for him. After he died, it existed thanks to his merit, as it is written, “For I will defend… for My own sake, and for the sake of My servant, David.” Similarly, all through Jacob’s days and all through Joseph’s days, punishments did not rule the world because the famine had stopped for them and the enslavement in Egypt was delayed.
16) “The king establishes the land by justice” is Joseph. “But he who exacts gifts and tribute overthrows it” is Pharaoh. Because he hardened his heart against the Creator, the land of Egypt was ruined. And previously, the land was sustained through Joseph in that dream that Pharaoh dreamed, as it is written, “And it came to pass at the end of two full years.”
17) “The Lord lives, and blessed be my Rock; and exalted be the God of my salvation.” It writes Elokey [Hebrew: the God of] with a Vav. “The Lord lives.” “Lives” is a righteous, the foundation [Yesod] of the world, Yesod de ZA, called, “He that lives forever,” and “Blessed by my Rock.” This is the meaning of the words, “Blessed be the Lord my Rock,” which is the world, Nukva, which exists through the righteous, for the righteous—Yesod de ZA—bestows upon her and she persists. “And exalted be the God of my salvation.” Exalted is the upper world, Bina. “The God of”—with Vav—is heaven, ZA, as it is written, “The heavens are the heavens of the Lord.”
This text clarifies the wholeness of the bestowal of Yesod, called, “He that lives forever,” upon the Nukva, called, “world” and “rock.” This happens when two upper degrees, Bina and ZA, unite in Yesod. Bina clothes ZA with her Mochin, they bestow upon Yesod, and he bestows upon the Nukva, from whom all the lower ones receive.
Here is the meaning of the words, “The Lord lives,” and “Blessed be my Rock.” He that lives forever is Yesod—bestowing—and the Rock, the Nukva, is blessed by him, when “Exalted be the God of my salvation,” that is, when ZA, called “The God of” with a Vav, rises with the clothing of Bina in it. This is so because “exalted” implies Bina, since when Yesod receives from these two degrees, it has the ability to bestow upon the Nukva.
18) “Blessed be the Lord, day by day.” “Blessed be the Lord [ADNY],” the Name is written with Aleph–Dalet–Nun–Yod, implying the Nukva. This text is the essence of the wisdom. “Day by day” are two years, which are two degrees, Bina and ZA, which are the only ones through which the Nukva is blessed, as it is written, “And it came to pass at the end of two full years that Pharaoh had a dream, and behold, he was standing by the Nile.” This is Joseph, since the Nile is the righteous Joseph.
Here he brings another evidence that the Nukva is blessed from the Yesod only when two higher degrees, Bina and ZA, unite in it. The writing says, “Blessed be the Lord,” which is because of the “day by day,” when Bina and ZA, which are two years, unite in her through the Yesod.
And then, “The God,” Nukva, “Bears our burden; our salvation, Selah.” Thus, the writing explains, “And it came to pass at the end of two full years,” after the two years—the two degrees Bina and ZA—were erected, “Pharaoh had a dream, and behold, he was standing by the Nile.” Then the Nile, which is Joseph, was completed and bestowed upon the Nukva, which is seven cows, as it is written, “And lo, from the Nile there came up seven cows,” the Nukva.
19) “And lo, from the Nile.” All the degrees below are blessed from this river, which is Yesod, since that river, which stretches out of Eden—Bina—waters and nurtures all. And Joseph, Yesod, who receives from Bina through ZA, is a river by which the whole of the land of Egypt is blessed.
20) That river, Yesod, is the seven degrees of the Nukva from her HGT NHYM, which extend from her and stand at the world of Beria. They are watered and blessed from it. And these are the seven sleek and fat-fleshed cows. “And they grazed in the marsh grass,” meaning in bonding and brotherhood, as there was no separation between them and they were all praiseworthy, for there was no suction from them to the Sitra Achra.
This is so because all those seven degrees are the seven young maidens that are suitable to give to her, which are the seven palaces of Beria, all of which are praiseworthy. And they are also seven sleek cows, all praiseworthy. Conversely, the writing says, “The seven eunuchs who served in the presence of the King.” Not all of those seven are praiseworthy, but there is a part in them for the forces of impurity, which are the seven unsightly cows.
21) The seven sightly cows are the upper degrees of other degrees, and the seven unsightly cows are other degrees, below. The upper ones are from the side of holiness, and the lower ones are from the side of impurity.
22) “Seven ears of corn.” The first seven ears were good because they are from the right side, of which it says that it is good, and the seven bad ears are below them. The seven good ears are from the side of purity, and the bad ones are from the side of impurity. And all are degrees that stand one atop the other and one opposite the other, and Pharaoh saw them all in his dream.
23) Was that wicked, Pharaoh, shown all the degrees? He did not see the degrees themselves, only their semblance, since there are several degrees over degrees, one opposite the other and one atop the other, and Pharaoh saw those degrees that are below.
24) As man is, so he is shown in his dream, and so he sees. And as a soul rises to attain, each according to his degree, as is appropriate for him. Hence, Pharaoh saw as was appropriate for him and not more.
25) “And it came to pass at the end.” “To every thing there is a season, and a time to every purpose under the heaven.” All that the Creator has done below, He set a season and a time for it. He set a time for light and for darkness, and a time for the light of the rest of the nations. Except for Israel, for they now govern the world. And He set a time for darkness, which is the exile of Israel under their rule; the Creator set a time for everything. Hence, “To every thing there is a season, and a time to every purpose.” What is, “A time for every purpose”? It is time and purpose for every object below; there is a set time and purpose for all the good that is found below.
26) What is time? It is as the verse goes, “It is time for the Lord to work; they have broken Your law.” It is also written, “That he shall not enter at any time into the holy place.” This is the degree appointed over the governance of the world, the Nukva. Hence, “Time,” the Nukva, is appointed over every object under heaven.
“And it came to pass at the end of two years” because of that end of darkness, for He had set a fixed time for light and for darkness, Pharaoh saw in his dream, and from there was the dream known and revealed to him.
His Spirit Was Troubled
27) “And it came to pass in the morning that his spirit was troubled; and he sent.” With Pharaoh, it writes Tipa’em [troubled], but with Nebuchadnezzar, it is written, Titpa’em [different spelling of troubled]. With Pharaoh, it is Tipa’em because he knew the dream but did not know the solution. But Nebuchadnezzar saw the dream and saw the solution, and all was forgotten from him. This is why it writes, Titpa’em.
28) “His spirit was troubled,” as it is written, “And the spirit of the Lord began to move him,” meaning the spirit was coming and going, coming and going, and it still did not settle in him properly. This is why it is written, “And the spirit of the Lord began to move him,” for then it was still the beginning of the permeation of the spirit. And here, too, the spirit awakened in him, parted, and awakened once more. And it did not settle in him to understand and to know.
It is written about Nebuchadnezzar, “And his spirit was troubled,” since the awakening of the spirit was twofold: he did not know the dream or the solution, and the spirits were coming and going, as it is written, “from time to time,” one time in this and one time in that, and his mind and spirit were not settled.
29) “And he sent and called for all the sorcerers of Egypt,” the charmers. “And all its wise men” are the knowledgeable in fortunes. And they all observed to know but they could not attain.
30) Even though we learned that you show to a person only according to one’s degree, it is not so with kings: They are shown high things, different from what other people are shown. As the king’s degree is higher than all the other people, he is shown a higher degree than all the others, as it is written, “God has shown to Pharaoh what He is about to do.” But the Creator does not show to other people what He does except for prophets or pious [Hassidim], or the sages of the generation.
31) “He restored me in my office, but he hanged him.” We learn from this that the dream follows the solution. “Restored me in my office” means restored Joseph, “But he hanged him” is Joseph, by the force of that solution that he provided him, which had to happen in this way. And it is written, “And it came to pass, as he interpreted to us, so it was.”
They Brought Him Hastily out of the Dungeon
32) “The Lord favors those who fear Him.” Oh how the Creator desires the righteous, since the righteous make peace above, in AVI, and make peace below, in ZON, and bring the bride to her husband. And for this reason, the Creator desires those who fear Him and do His will. Through the MAN that they raise to ZON, ZON, too, raise MAN to AVI, and a Zivug occurs above, in AVI, and below, in ZON. And they bring the bride, Nukva, to her husband, ZA, to mate. For this reason, the Creator, ZA, desires only them, for without them there would be no peace, which is a Zivug, neither above in AVI nor below in ZON.
33) “Them that await His mercy.” “Them that await His mercy” are those who engage in Torah at night and partake with Divinity. And when the morning comes, they await His mercy.
When a person engages in Torah at night, a thread of mercy extends upon him during the day, as it is written, “By day the Lord will command His mercy, and in the night His song shall be with me.” Hence, the Creator desires those who fear Him, and it does not say, “In those who fear Him,” for He does not desire them themselves, but it is as though He is turning His will to another and wishes to make peace with him. “Wishes” comes from the words “appeasing” and “reconciling” [in Hebrew], which is why it is written, “The Lord favors those who fear Him,” meaning that He appeases and reconciles them. It is not written, “In those who fear Him,” which would mean that He desires them themselves, and it would also not mean that He is appeasing and reconciling them.
34) “Joseph was sad,” sad in spirit and sad at heart, since he was imprisoned there. Since Pharaoh sent after him, it is written, “And they brought him out hastily,” meaning that he appeased him and replied to him with words of joy, words that delight the heart, since he was saddened by his being in the dungeon. First, he fell in the dungeon, but from the dungeon he later rose to greatness.
35) Before that event happened to Joseph, he was not considered righteous. Because he kept the holy covenant, for he did not fail with Potiphar’s wife, he was considered righteous, and that same degree of holy covenant, Yesod, was crowned with him. And what was initially in the dungeon with him—a Klipa—rose with him, for by this deed he was awarded being called, “righteous.” Hence, why was he put in the prison? The answer is that because he was first in the dungeon, by that he rose to Malchut. It is also written, “And they brought him hastily out of the dungeon,” meaning he departed the Klipa and was crowned with a well of living water, which is Divinity.
36) “Then Pharaoh sent and called for Joseph.” Should it not have said, “Called Joseph”? However, “Called for Joseph” is the Creator, who called him out of the dungeon, as it is written, “Until the time that his word came to pass,” meaning the Creator called him. “And he shaved himself, and changed his clothes” for the king’s honor, since he had to stand before Pharaoh.
37) “Israel also came into Egypt; and Jacob lived in the land of Ham.” The Creator makes incarnations in the world and sustains prohibitions and oaths, to sustain the oath and the sentence He had sentenced.
38) Had it not been for the fondness and love that the Creator had for the patriarchs, Jacob would have been brought down to Egypt in iron chains. But with His love for them, He enthroned His son, Joseph, and made him king over all the land. Then, all the tribes descended in their honor and Jacob became as king.
39) “Israel also came into Egypt; and Jacob lived in the land of Ham.” Since it is written, “Israel also came into Egypt,” I do not know that “Jacob lived in the land of Ham.” However, “Israel also came into Egypt” is the Creator, ZA, called, “Israel.” “And Jacob lived in the land of Ham” is Jacob, since it was for Jacob and his sons that Divinity came to Egypt. And the Creator made incarnations and brought Joseph down first, for by his merit, the covenant with him was kept, and He made him governor of all the land.
40) “The Lord sets the prisoners free.” But here it is written, “The king sent and released him.” “The king sent” is the Creator. “Ruler of the peoples” is the Creator. “The king sent” is the high king, ZA. “Sent and released him,” sent the redeeming angel, the Nukva, which is the ruler of the people, which governs below in the lower world. And it is all from the Creator.
41) “And they brought him out hastily,” lacking the Vav [in Hebrew], which indicates singular tense. It should have said “hastily” [with a Vav in Hebrew], meaning plural tense. And who is it who brought him out hastily out of the dungeon? It is the Creator, since there is no one to imprison and to release from prison except the Creator, as it is written, “He shuts a man in, and none can open.” It is also written, “When He keeps quietness, who can condemn?” for it is all up to Him. It is written, “And He does according to His will.” Hence, “And they brought him hastily out of the dungeon,” meaning that the Creator brought him hastily out of the dungeon.
42) What does it mean, “Brought him out hastily”? It is as you say, “Then he will pray to God, and He will accept him,” which means appeasing. Similarly, “Brought him hastily out of the dungeon” means that the Creator responded1 to him, and then, “And came in unto Pharaoh.”
Another interpretation: “Brought him hastily out” comes from the words Ratzon [desire] and Hen [grace], meaning it extended upon him a thread of grace, to give him grace before Pharaoh. “God will give Pharaoh an answer of peace.” He told him that so as to greet him and to begin his words with the word, “peace.”
43) See that wicked, Pharaoh, who said, “I do not know the Lord.” But he was wiser than all his magicians; how then did he not know the Lord? He certainly knew the name Elokim, for it is written, “Can we find such a man in whom there is the spirit of God?” And because Moses came to him only with the name HaVaYaH and not with the name Elokim, it was harder for him to understand this than anything, for he knew that the name Elokim was the ruler of the earth but he did not know the name HaVaYaH. This is why this name was abstruse to him.
44) It is written, “And the Lord hardened the heart of Pharaoh.” This word, HaVaYaH [Lord] was toughening Pharaoh’s heart and hardening it. This is why Moses did not tell him a word from a different name, but only the name HaVaYaH.
45) “Who is like the Lord our God, who is enthroned on high” means that He rose above His throne and did not appear below, since when there are no righteous in the world, He is removed from them and does not appear to them.
“That looks down low” means that when there are righteous in the world, the Creator comes down in His degrees to the lower ones, to watch over the world and to do good to them.
46) When there are no righteous in the world, He departs and hides His face from them and does not watch over them because the righteous are the foundation and the sustenance of the world, as it is written, “The righteous is the foundation of the world.”
47) Hence, the Creator revealed His holy name only to Israel, who are the lot of His share and domain. And the Creator divided the world to strong appointees, into seventy ministers, as it is written, “When the Most High gave to the nations their inheritance.” It is also written, “For the portion of the Lord is His people, Jacob the lot of His inheritance.”
48) Solomon said that all his words were concealed and unknown. And Ecclesiastes concealed the matters and his words are concealed.
49) “All things are wearisome, no man can tell it, the eye is not satisfied with seeing, nor the ear filled with hearing.” But are all the words weary of telling? After all, there are light words, too. Moreover, he says, “No man can tell it, the eye is not satisfied with seeing, nor the ear filled with hearing.” Why does he think specifically of those? It is because two of them, eyes and ears, are not in man’s authority, while the mouth is. Hence, they contain all of man’s powers.
And he tells us that all of those three and their likes cannot complement everything and obtain everything, that they cannot attain all the things. This answers the first question, too, that “All things are wearisome,” which means that the eye and the ear and the mouth cannot attain all the things.
50) Man’s speech cannot speak, nor the eyes see, nor the ears hear, “And there is nothing new under the sun.” This means that one must not think that they will ever be changed by this restriction. Hence, he ends, “That which has been is that which shall be, and that which has been done is that which shall be done, and there is nothing new under the sun.” Even demons and ghosts that the Creator has made under the sun cannot tell all the things in the world, and the eye cannot govern and see, nor the ear to hear. Hence, Solomon, who knew all things, said that.
51) All the deeds in the world depend on a few appointees, for you do not have a blade of grass below that does not have an appointee above, which strikes and tells it, “Grow.” And all the people in the world do not know and do not watch over their root—the reason why they are in the world. Even King Solomon, who was the wisest of all men, could not perceive them.
52) Happy are those who engage in Torah and know how to observe the spirit of wisdom. “He has made every thing beautiful in its time,” meaning in all the deeds that the Creator has done in the world, there is a degree that is appointed over that deed in the world, both for better and for worse, and these are the twenty-eight times that Ecclesiastes calculates. Fourteen times for the better are on the right. This is Divinity. And fourteen times for the worse are on the left. These are in the Sitra Achra, to punish people.
Some of them are degrees to the right and some of them are degrees to the left. When a man walks to the right, that deed he has done—the degree that is appointed to the right side—gives him help, and he has many who help him. When a man walks to the left and does his deeds, the appointee that is on the left side slanders against that deed that he has done, leads him to that side, and fools him.
Hence, with a proper deed that a man does, the right hand side appointee helps him. This is “In its time,” as the writing says, “Beautiful in its time.” This is so because that deed has been connected in its time, properly, which is the Nukva, called “time”—meaning the fourteen times for the better—which are on the right. And through the punishments in the fourteen times for the worse, he chooses the fourteen times on the right and connects to Divinity. It turns out that he did everything beautiful in its time.
53) “He has also set the world in their heart,” for the whole world and all the deeds in the world are connected to holiness only by the desire of the heart, when it comes into man’s will. It is written, “Know this day, and lay it to thy heart.” Happy are the righteous who draw good deeds by the will of their hearts, to do good to themselves and to the entire world. They know how to adhere at a time of peace, when there is a Zivug of the upper one, called “peace.” Also, by the power of righteousness they do below, they raise MAN and extend it into that degree called, “everything,” which is Yesod, to shine in its time, which is the Nukva.
54) Woe unto the wicked who do not know the time of peace of the action, and do not see that they do their deeds in the world for the correction that is needed in the world, and to correct the deed in its appropriate degree. Also, they do not raise MAN through their deeds for the upper Zivug, which is a time of peace.
55) Hence, everything is given to people’s will, as it is written, “So that man will not find out the work which God has done from the beginning even to the end.” And because these deeds were not done so as to be corrected in their degree—as they should have—for this deed to be included in its corresponding degree, it is all in correction. Instead, they were done according to man’s will, by his arbitrary heart, as it is written, “I know that there is nothing good about them but to rejoice and to get pleasure so long as they live.” “I know that there is nothing good about them,” about those deeds that were not done with the proper intention for correction. But to rejoice with everything that comes to him, both good and bad, and to give thanks to the Creator, “And to get pleasure so long as they live.”
Why should one rejoice with the bad? If the deed he has done harmed him because of the degree that was appointed over it from the left, he should be happy and thankful for this bad that has come to him, for he caused that himself, since he went without knowledge, like a trapped bird. And now, since he has obtained knowledge through the punishment, he will know how to do good in his life. Hence, he should be happy and thankful for the punishment.
56) How do we know that one has no knowledge? It is written, “Moreover, man does not know his time: like fish caught in a treacherous net and birds trapped in a snare.” What is “his time”? It is the time of the deed that he had done, as it is written, “He has made every thing beautiful in its time.” Hence, they are as birds trapped in a snare.” And for this reason, happy are those who engage in Torah, who know the ways and trails of the law of the High King, to walk in it on the path of truth.
And the meaning of the words, “He has made every thing beautiful in its time” is that all twenty-eight times that he calculates there are all good, each in its time. This is so because even the fourteen times on the left are good, since they bring one closer to connecting to the fourteen times on the right, which is Divinity.
“He has also set the world in their heart,” where by the harsh punishments in the fourteen times on the left, the sweet fourteen times on the right are set in their hearts. Because of the bitter punishment that he suffers on the left, he escapes from the left and comes to the right. And he needed this advice, since “Man will not find out the work” because man cannot obtain everything, as he says, “All things are wearisome, no man can tell it.” This is why he was given the scrutiny in the heart, which runs from the bitter punishment and ties to the good and mercy on the right, as it is written, “I know that there is nothing good for them,” in the fourteen times on the left. Still, they are a sure reason “to rejoice and to get pleasure so long as they live.”
57) One should never open one’s mouth for evil, for he does not know who receives the word. And when a person does not know, he fails in it. And when the righteous open their mouths, it is all peace. When Joseph began to speak to Pharaoh, it is written, “God will give Pharaoh an answer of peace.” The Creator had mercy on Malchut, as it is written, “And gave them a charge unto the children of Israel, and unto Pharaoh, king of Egypt.”
After God Has Informed You of All This
58) Pharaoh wished to try Joseph; he misplaced the words of the dream and since Joseph knew the degrees that were implied in his dream, he looked at each thing and said, “Thus you saw,” and arranged every thing in its proper place.
59) “And Pharaoh said… Since God has informed,” meaning after you were, while I was dreaming the dream, you were there. This is why he said all that. You knew how the dream was and you knew its solution.
60) In that case, Joseph said everything—the dream and the solution—like Daniel, who said the dream and its solution. But this is not so. Joseph looked from within Pharaoh’s words, who was saying the words of the dream in certain degrees, and he saw that he was wrong, since his words were not in the order applied in those degrees of the dream. And he told him, you did not see this but that, for the degrees come in their proper order. But Daniel did not observe at all from within the words of Nebuchadnezzar; he told him everything—the dream and its solution.
61) Daniel is called, “vision.” The Nukva is called, “night,” and she is a mirror, which means illumination of Hochma. And since there is no illumination of Hochma in any Partzuf besides her, the Nukva is called, “mirror” or “vision.” Accordingly, the name “night” is vision, and a vision out of vision is the angel Gabriel, whose discernment of vision in him extends from the vision that is the Nukva.
62) “And the appearance of the vision… and the visions were like the vision that I saw.” All these visions in this verse are six degrees. “And the appearance of the vision” are two, and “visions” in plural tense is also two, which makes four, and “Like the vision that I saw” is two, which makes six visions—six Sefirot HGT NHY of the Nukva.
Gabriel has a mirror. In it, the colors above—the six visions in the Nukva—are seen. And they are seen in this vision, which is Gabriel, who is called “a vision out of vision.” And there is a vision for a vision and a vision for a vision, one atop the other. This means that in the vision for a vision, which is Gabriel, there are many degrees, each of which is considered a vision of a vision, meaning a vision of the high mirror, which is the Nukva. There are six discernments of vision of a vision one atop the other, extending from the six visions in the Nukva. All of them are in the degrees HGT NHY, and govern, and all the dreams in the world are resolved in them. They are like that which is above them, like the six visions in the Nukva.
63) For this reason, each of these degrees revealed before him the dream and its solution. But through Pharaoh’s words, Joseph looked at the high degrees that the dream was pointing to and said its solution to Pharaoh.
64) “And he set him over all the land of Egypt,” since the Creator—of His—gave him of Joseph’s: The lips that did not touch a transgression, as it is written, “And according unto thy word shall all my people be ruled,” the hand that did not come near a transgression, as it is written, “And put it upon Joseph’s hand,” a neck that did not come near a transgression, as it is written, “And put a gold chain about his neck,” the body that did not come near a transgression, “And clothed him in garments of fine linen,” a foot that did not ride on a transgression, as it is written, “He had him ride in his second chariot,” the thought, for he did not think of transgression, and he is called, “wise and understanding,” and the heart that did not contemplate a transgression. “And they proclaimed before him, ‘Bow the knee!’” And he received everything from his.
65) “And Joseph went out… and went throughout all the land of Egypt.” What is the reason that he “went throughout all the land of Egypt”? To rule over them, for they were declaring before him, “And they proclaimed before him, ‘Bow the knee!’” Moreover, it was to collect grain in each and every place, “He placed in every city the food from its own surrounding fields,” and did not place the grain of this place in another place, so it would not rot. This is because it is the nature of every place to preserve the fruits that grow in it.
66) All that the Creator had done is to cause evolution, meaning to develop and provide good causes for Israel because He wanted to keep His promise. When the Creator created the world, he first brought everything that the world needed, and then brought man into the world and found nourishments for him.
67) The Creator said to Abraham, “Know for certain…and afterward they will come out with great possessions.” When Joseph came to Egypt, there weren’t many possessions in it. The Creator caused development and brought famine upon the world, and the whole world brought silver and gold to Egypt. Thus, the whole of the land of Egypt was filled with silver and gold. And after the possessions were established in the full measure, He brought Jacob to Egypt.
68) Such are the ways of the Creator: First, He chooses the remedy, then He strikes. First, He established the great possessions in Egypt, then He brought them into exile. This is why He caused development and brought hunger upon the whole world, so they would bring the silver and gold of the whole world into Egypt.
69) For Joseph, who was righteous, it caused Israel to receive wealth, silver and gold, as it is written, “And He brought them out with silver and gold.” This came to Israel by the hand of the righteous, all in order to reward them with the next world.
70) “Enjoy life with the woman.” This verse is a sublime secret. “Enjoy life” is life of the next world, for happy is the man who is rewarded with it, as it should be.
71) “With the woman whom you love” is the assembly of Israel, which is the Nukva, since it is about her that love is written, as it is written, “I have loved you with an everlasting love.” When? When the right side clings to her, as it is written, “Therefore with mercy have I drawn you,” and mercy [Hesed] is the right side.
72) “All the days of the life of thy vanity.” Because the Nukva in Gadlut is called, “the assembly of Israel,” she is tied to life, to Bina, a world where there is life. This is so because this world, which is Nukva, has no life in and of itself. Hence, it is called “a life of vanity,” since it is under the sun, ZA, and must receive from it. The lights of the sun do not reach here in this world and have departed the world on the day the Temple was ruined, as it is written, “The sun will be dark when it rises,” for its light rises and does not shine below, as it is written, “The righteous (Yesod de ZA that gives to this world, which is Nukva) is lost.” Hence, she should be extended life from Bina, as it is written, “Enjoy life.”
73) “For that is your portion in life.” This is the Zivug of the sun, ZA, with the moon, Nukva, since the Nukva is called “portion,” and the light of the sun, “life.” And the sun must come into the moon, and the moon into the sun, so they are not separated. This is man’s share: to cause the upper Zivug by his deeds, to achieve the next world through them.
74) What does it say afterwards? “Whatever your hand finds to do, do it with all your might.” Has the ban been lifted and is there no longer fear of the punishing whip, that man can do all that he can? It replies that it is written, “With all your might.” “Your might” is man’s soul. This is man’s might, by which to be rewarded with this world and with the next world. “Whatever your hand finds to do” means good deeds, with the might of your soul. “Do,” and do not be indolent, for then you will be rewarded with both worlds.
75) Another interpretation: “With all your might” is the woman, the assembly of Israel, which is the power to overcome in her, in this world and in the next world. And man should be rewarded with this strength in this world, so as to strengthen in her in the next world. And the meaning of the words, “Whatever your hand finds to do” is the Nukva, and “Do” means to do good deeds in this world. Do, and you will be rewarded with the next world.
76) One must enhance good deeds in this world because once a person departs this world, he has no strength to do anything, to say, “From here on I will do good deeds,” “for there is no activity or planning or knowledge.” And if one is not rewarded in this world, he will not be rewarded later, in the next world. And one who did not prepare provisions for the journey out of this world will not eat in the next world. There are good deeds that a person does in this world, from which he eats here in this world, but the rest remains for the next world, to be nourished by them.
77) Joseph was rewarded in this world and rewarded in the next world because he wanted to unite with a God-fearing woman, which is the Nukva—this world—as it is written, “and sin against God,” which is the Nukva, called “God.” And for this reason, he was rewarded with ruling in this world, and he credited Israel.
78) “And Joseph gathered.” That river, which stretches out of Eden, Yesod, is called Joseph, and it gathers everything, for it includes and receives all the Sefirot, and all the wealth is in it, as it is written, “And God set them in the firmament of the heaven.” This is so because Yesod is called, “firmament,” which shines to the earth, the Nukva. And all is as it should be, since it is certain that Joseph, Yesod, had to govern Malchut, the Nukva, and bestow upon her.
79) What is the second chariot? The Creator made the righteous governor, since the world—which is Nukva—is nourished by him, and from him it should be nourished. The Creator has an upper chariot, HGTM from Chazeh de ZA upwards, and He has a lower chariot—Nukva. The lower chariot is called the “second chariot,” and Joseph is called “righteous,” Yesod, and he is worthy of riding the second chariot.
80) “And they proclaimed before him, ‘Bow the knee!’” “Bow the knee” is the connection by which the sun is tied to the moon, Yesod, which unites ZA and his Nukva. And all kneel opposite this place, since the intention of kneeling in a prayer is in the Yesod, called Baruch [blessed, as well as Berech—knee]. And they called before him, “Bow the knee” after the kneeling. This comes from the words, “He made the camels kneel down.” And he is placed over the whole world, which is the Nukva, and all the people in the world thank him for the abundance he pours over them. Hence, all is by the counsel of the Upper One.
81) The Creator made the kingdom of earth such as the kingdom of heaven. He had made everything one opposite the other, so all that there is on earth has its corresponding root in the firmament. Also, all that is done on earth was initially before the Creator, above in the firmament. The sacred Malchut did not receive a complete Malchut until she connected to the patriarchs because the Creator made the upper Malchut shine from the patriarchs.
82) And when the righteous Joseph first descended to Egypt, he later extended Divinity with him, since Divinity follows only the righteous. Hence, Joseph was first drawn into Egypt, received all the wealth in the world, as it should be, and then Divinity came down to Egypt and all the tribes with her.
83) For this reason, Joseph, who kept the holy covenant, was rewarded with being crowned in his place, became a chariot for Yesod de ZA, and was rewarded with the Malchut [also kingdom] above and the Malchut below. Hence, anyone who keeps the holy covenant is as though one keeps the whole of the holy Torah, since the covenant is tantamount to the whole of the Torah.
Now Jacob Saw that There Was Grain in Egypt
84) “Now Jacob saw that there was grain.” Since Divinity departed him with the selling of Joseph, how did he see that there was grain in Egypt? It is written, “The burden of the word of the Lord concerning Israel.” “The burden of the word of the Lord”; why does he say, “burden”? Wherever there is judgment over the rest of the nations and he says, “burden,” it is for the better. Wherever it says, “burden” about Israel, it is bad.
85) Wherever it is judgment over the rest of the nations, it is for the better. This is so because a burden means a load, as though the well being of the idol worshipping nations is a burden on the Creator, and when they are sentenced, He removes that burden of suffering for them from Himself. This is why it is said that when it says burden concerning them, it is for the better.
Wherever the judgment is placed on Israel, and it says, “burden,” it is seemingly a burden on the Creator to punish Israel. This is a burden from both sides, as though He is burdened whether He punishes them or does not punish them. If He does not punish them, they will remain in the filth of the sin. And if He does punish them, He is seemingly suffering for the affliction of Israel. This is why it is bad when it writes, “burden,” concerning them.
86) Since he said, “Who stretched out the heavens and laid the foundations of the earth,” why did he also need to say, “And formed the spirit of man within him”? Had it not been said, would we not know that He creates the spirit of man? Rather, this indicates the degree where all the spirits and souls in the world stand—the Nukva—in which all the spirits and souls stand in the form of Ibur [conception], and from which the lower ones receive.
87) It would have been good if he had said only, “And formed the spirit of man.” But what is the meaning of, “Within him”? Indeed, the meaning of the text has two sides—Yesod and Nukva. This is so because all the souls come out of that river which stretches out of Eden, Yesod, from which all the souls emerge and depart, and gather into one place—the Nukva, and Yesod creates the spirit of man within him, which is the Nukva. And this Nukva is like a woman who has conceived from a man, and the fetus is narrowing her intestines until it is entirely formed, in its full depiction, in her intestines.
Thus, “And formed the spirit of man within him.” “Within him,” in the Nukva, where the spirit stands and is depicted, until man is created in the world and she gives him the spirit. The word, “form,” comes from forming, where it forms the spirit of man in her. And since before the completion of its formation, the fetus is pressing in its mother, he writes “burden” here, which in Israel is bad.
88) “And formed the spirit of man within him,” meaning actually within a person and not in the upper Nukva, since when man was created and the Creator gave him his soul and he came out to the world, that spirit within him does not find sufficient space in which to spread. Hence, it stands within him on one side, right, and does not spread to the right and to the left.
89) And when man’s body spreads, the spirit spreads, as well, and puts strength within it. Also, to the extent that the body grows, the spirit gives man strength by which to strengthen. Hence, it literally forms “the spirit of man within him.”
90) And should you say, “Forms the spirit of man,” what does it mean? After all, the spirit must be assisted by additional strength from above. Hence, the Creator “forms the spirit of man within him” by helping it, so it can spread within man.
91) When that spirit needs assistance, according to that man and according to the extent to which that body is corrected, that spirit is corrected for him above and he is given additional spirit to be corrected. This is because one is assisted to the extent that he comes to purify. This is the meaning of, “And formed the spirit of man within him,” that he gives him additional spirit that can spread in man’s body.
When a man is born and comes out to the world, the Ruach [spirit] cannot spread in him and stands on one side, for it is not included in the left. Hence, it is deficient of GAR. And when one grows and betters his actions, he is given additional Ruach, GAR, since VAK are considered the heart of the Ruach, and the GAR as additional Ruach, and then it spreads to all sides of man’s body.
92) Since Joseph had been lost to his father Jacob, Jacob lost the additional Ruach that was in him, the GAR, and Divinity parted him. Afterwards, it is written, “The spirit of Jacob their father revived.” But was he dead until now? Rather, this additional Ruach departed him and was not within him because the sadness within him caused his Ruach [spirit] to not exist, since the GAR, which are the existence of the Ruach, had parted from him. This is why it is written, “The spirit of Jacob their father revived,” for the GAR were revived.
93) Here it writes, “Now Jacob saw that there was corn in Egypt,” meaning he saw with the holy spirit. After all, until now he was not told that Joseph was alive, and in addition, he was in a state of departure of Divinity. Thus, how did he know that there was grain in Egypt? Indeed, “And Jacob saw,” meaning that he saw that all the dwellers of the land were going to Egypt and bringing back grain. He did not see with the holy spirit.
96) “Her ways are ways of pleasantness.” These are the ways of Torah, for the Creator instills the pleasantness of Divinity upon one who walks in the path of Torah, so as to never be lifted from him. “And all her paths are peace.” All the paths of the Torah are peace—peace above and peace below, peace in this world and peace in the next world.
97) This verse is like a coin in the pocket: a precious secret is hidden here in the interior of the verse. This verse is in two manners—ways and paths—and in two discernments—pleasantness and peace. He called upon him ways and he called upon him paths. He called upon him pleasantness and he called upon him peace.
98) “Her ways are ways of pleasantness,” as it is written, “Who makes a way in the sea,” for wherever it writes, “way” in the Torah, it is an open way for all, like a corporeal way that is open to every person. Such are her ways, ways of pleasantness. They are ways that are open from the Patriarchs, HGT, Abraham, Isaac, and Jacob, who have paved through the great sea and came within it. And the lights open from these ways, to shine to every side and to every direction in the world.
The two Malchuts by which the Masach is corrected to mate with the Upper Light are called, “key” and “lock,” or Ateret Yesod [the crown of Yesod] and Malchut herself. And there is illumination of Hochma only where there is the key. However, places where there is the lock remain in Hassadim that are covered from Hochma. In the GAR of Partzufim such as Atik, upper AVI, and the great ZON, the lock is active; hence, they are in covered Hassadim. And in the VAK of Partzufim such as AA, YESHSUT, and the small ZON, the key is active; hence, illumination of Hochma appears through them.
The key is called “a way” or “a manner” because it is a way for imparting Mochin de Hochma, which shine GAR to all sides. The lock is called “a path” or “a way,” a narrow road that is not open to all, since only the souls from Chazeh de ZON upwards can receive GAR from them, for they do not need Hochma because they delight in mercy.
But the souls from Chazeh de ZON down—which require Hochma—can receive only VAK from there without Rosh. It turns out that it is not open to the souls that are from the Chazeh down, which are the majority of the souls. Hence, it is only called “way” and “path,” which is open only to some. In upper AVI, the lock—called “path”—is operative. Thus, they are always in Hassadim that are covered from Hochma. And in YESHSUT, the key, called “way,” is active, hence they are in illumination of Hochma.
A way indicates the Malchut of the key, on whose Zivug appears the illumination of Hochma. This illumination completes all the souls, even those that are drawn from Chazeh de ZON down, which are the majority of souls in the world. This is so because after ZA receives the three lines of YESHSUT—in the form of three emerge from one, one is rewarded with all three—it imparts them to the Nukva and she becomes a fourth to the patriarchs—the kingdom of David.
And when it gives her the point of Holam from the right line of Bina, the letters ELEH de Bina—in whom there is the key—are extended to her. Then it is considered that HGT de ZA carved in her and made a receptacle in her, which is the key, as a mother who lends her clothes to her daughter, as it is written, “The well, which the princes dug,” which is YESHSUT, “Which the nobles of the people delved,” meaning HGT de ZA. And HGT de ZA impart to the Nukva the Kli of the key from Bina and then give to her, as well, the two points Shuruk and Hirik from the two lines, left and middle of Bina. Then, she too has all three lines in HGT de ZA, which they received from the three lines in Bina, and then the three lines in ZA, HGT, enter the Nukva.
From the key, called “way” or “path,” illumination of Hochma that shines and complements all sides and all spirits of the world is dispensed, even to the ones that extend from Chazeh de ZON downwards. But the paths, which are the lock, give only to few—the ones that extend from the Chazeh de ZA upwards—and are not open to all.
99) This pleasantness is pleasantness that stems from the next world, YESHSUT. From the next world, all the lights divide and shine to each side—the three lines: right, left, and middle. And that good, and the light of the next world—which the patriarchs (HGT de ZA) inherit, who inherit these Mochin from YESHSUT, from the next world—is called “pleasantness.” Another interpretation: the next world itself, YESHSUT, is called “pleasantness,” since when the next world awakens to illuminate every joy and every goodness, all the lights and all the freedom in the world awaken, which is why it is called “pleasantness.”
100) Therefore, we learned that when the Sabbath starts, all the wicked in hell rest and they have freedom and rest. And when the Sabbath ends, we should evoke the upper joy upon ourselves, to be saved from the punishment of the wicked that are sentenced from that time forth. And we should awaken and say, “Let the pleasantness of the Lord our God be upon us.” This is the higher pleasantness, the joy of all, the Mochin de YESHSUT. And it is said about that, “Her ways are ways of pleasantness.”
On the Sabbath, the Mochin of the upper AVI—which are pure air—shine. And they are called, “in the future.” At that time, all the judgments are removed from the world and even the wicked in hell rest. And when the Sabbath ends, the judgments and the Klipot reawaken and are revoked only by Mochin of illumination of Hochma, which extend from YESHSUT, which are called “pleasantness.” Hence, at the end of the Sabbath we must say the verse, “And let the pleasantness,” to evoke upon us the Mochin of illumination of Hochma, which cancel all the judgments.
101) “And all her paths are peace.” Her paths are the trails that emerge from above, from AVI, the lock that serves in AVI, of which the writing says, “And Your path in the great waters.” They are called so because they are not open to every person but only to a few. And all are held by the covenant alone, meaning Yesod, who is called, “peace”—peace at home—and he brings them into the great sea, when he is in power, and then he gives him peace. This is the meaning of, “And all her paths are peace.” Joseph was the covenant of peace, he was rewarded with those paths, and he was a king in Egypt and the ruler of the land. But Jacob did not know, since Divinity departed him.
The key, which is a Masach that extends from Bina, called “way,” extends the Mochin of pleasantness, as it is written, “Her ways are ways of pleasantness.” But the lock does not extend the Mochin, and all its correction is to make peace. This is so because the whole strength of the middle line is to unite the two lines, right and left, in one another, by first being included in that Masach of the lock.
And all of them, meaning the two screens together—the path and the way—are held only by the covenant, which is Yesod de Gadlut, called “Joseph.” This means that although the middle line is essentially Tifferet, it does not carry the two screens together, since being above Chazeh de ZA, the judgments of the lock are not apparent in it, since they are discerned as judgment only from the Chazeh down. Hence, only Yesod, which is from the Chazeh down, holds the two of them together.
When the Nukva is in Gevurot, the left dominates and does not wish to mingle with the right, for then all the lights within it freeze. This is when the Yesod gives peace, where through the Masach of the lock—Masach de Hirik—it subdues the left and connects it with the right. Then, peace is made between the right and the left, and the lights open, “And all her paths are peace.” This is so because the paths, which are the lock, are not poised to extend the Mochin, like the key, which is called “way,” but to make peace, which stands between the right line and the left line.
102) Yet, Jacob had to break to buy grain in Egypt. Moreover, he saw that it was “Disaster on disaster,” for his sons went down to Egypt. Hence, “Jacob said to his sons, ‘Why do you fear?’” Instead, show yourselves as people who have no satiation.
Even though Divinity had departed Jacob, he still had the shattering, which is the opening Masach with respect to the judgments in it, to buy grain in Egypt, to extend upon it illumination of Hochma de YESHSUT, called “wisdom of Egypt.” But the Masach of the lock was not recognized by him as judgment, since it was Tifferet, which is from the Chazeh upwards. But the lock will also be apparent in his sons, who are discerned as being from the Chazeh down, should they go down to Egypt.
This is what it means that he saw “Disaster on disaster,” that his sons had descended to Egypt, since the second shattering would appear in them, too, meaning the Masach of the lock. Hence, He “said to his sons, ‘Why do you fear?’” Instead, show yourselves as hungry, by the force of the opening Masach, which is hungry for Mochin, by the force of the locking Masach, as people who have no satiation because of the locking Masach that is not fully satiated before the end of correction.
103) Whenever there is sorrow in the world, one must not show oneself on the street, so as to not be caught for one’s sins, for the litigants may see him and complain about him and expose his sins to punish him. This is why Jacob told them, “Why do you fear?”, since they should be afraid of the slanderers.
104) Another interpretation: “Now Jacob saw that there was grain” really refers to grain [in Hebrew the same word is used for grain and for shattering], and not shattering, as previously interpreted. This is so because the Creator sent hunger in the world to bring Jacob and his sons down there. Hence, he saw that the people of the land were bringing grain from there.
105) “Now Jacob saw that there was grain in Egypt.” When Isaac died, Jacob and Esau came to split the patrimony. And Esau came out of his share in the land and in everything, meaning he departed and was rid of the exile, too. And Jacob, who was to suffer the exile, was to take everything, meaning this was their compromise. This is why Jacob saw that breaking that he and his sons would have in Egypt—the suffering of the exile. Hence, “Jacob said to his sons, ‘Why do you fear’” the judgment above and you do not fear that a slanderer against you will be found? “He said… Go down there.” In Gematria, Redu [go down] is 210, Israel’s number in Egypt.
And Joseph Was the Governor
106) “And Joseph was the governor.” When the Creator desires a person, he elevates him above all the people in the world and makes him head over all, and all his enemies surrender under him.
107) King David, his brothers hated him and rejected him from among them. The Creator lifted him above all the people in the world. His father-in-law, Saul, came and he fled from him. The Creator lifted him above all the kingdoms, and they all kneeled and bowed before him. And Joseph—his brothers rejected him. Afterwards, they all kneeled and bowed before him, as it is written, “And Joseph’s brothers came, and bowed down to him with their faces to the earth.”
108) “And now shall my head be lifted up.” Now means “you,” the name of Divinity [in Hebrew “now” and “you” sound the same], for he prayed that Divinity would raise his head.
Time is a high degree, the Hey of HaVaYaH, Divinity, and it is called, “now.” But “And now,” with a Vav is ZA and its court, the Nukva, since Vav from the “And now” implies ZA.
109) “My head be lifted up,” raising the head in honor and kingship. “Above my enemies around me” are the rest of the kings of the land. “And I will offer sacrifices in His tabernacle” is Jerusalem. “In His tabernacle” with a Vav implies the Tent of Congregation. “With trumpet sound” is to sound it to the whole world. “I will sing praises” because of the trumpet call, since the song and the praise come because of the trumpet call.
110) “And now shall my head be lifted up.” This is the assembly of Israel, the Nukva, which is called, “now.” “Above my enemies around me” is Esau and all his ministers. “And I will offer sacrifices in His tabernacle,” inside Israel, “With trumpet sound,” as it is written, “The sacrifices of God are a broken spirit,” to remove the judgment from the world. “I will sing praises,” to thank and to praise the Creator ceaselessly, forever.
111) “And now shall my head be lifted up.” “My head” is the good inclination, which prayed in every thing, meaning raising the good inclination over the evil inclination. “Above my enemies around me” refers to the evil inclination that surrounds man and hates him in everything. “And I will offer sacrifices in His tabernacle” is the study of Torah, which was given from the side of the fire, as it is written, “At His right hand was a fiery law,” for he raises his head for the Torah and all his enemies will break before him, as it is written, “You have subdued under me those who rose up against me.”
112) “And now shall my head be lifted up,” to be included in the patriarchs, HGT de ZA, since King David must cling to the patriarchs, for he unites with them as a fourth leg, and then he will rise and soar from Chazeh de ZA upwards, in one connection with them. “Over my enemies around me,” since all the litigants that aim to destroy are on the left side. And when he rises above them, the sun, ZA, bonds with the moon, Nukva, and all becomes one.
113) “And Joseph was the governor over the land.” Joseph is the sun, ZA, since Joseph is Yesod de ZA, which governs the moon (Nukva), shines to her and feeds her. He is the provider of all the people of the land, for all are fed by that river that stretches out of Eden, which is Yesod, called, “Joseph,” and from there the souls fly off to every person. This is why everyone bows before that place, for there is nothing in the world that does not depend on luck, which is Yesod.
And Joseph Knew His Brothers
114) “And Joseph knew his brothers.” “Why should I fear in days of adversity, when the iniquity of my foes surrounds me?” Three are the ones who are afraid and do not know what they fear. But atop these three is he who fears and does not know what he fears, for the sins he had sinned, which he does not know are sins and did not notice them, and he fears the days of evil.
115) “Days of evil” are days that are intended to be in that evil. This is the evil inclination, called, “evil.” It has specific days when it is given permission in the world to deflect all those who foul their way with a layer of vain seed, for one who comes to defile is defiled. And those are the ones who are called, “Days of evil,” and they are appointed to be used for punishing for those transgressions that a man tramples with his feet.
116) All those who defile their way, several bundles of damagers are intended for them and defile them. A man is led by the very way he wishes to go. And a man who comes to be purified has several assistants.
117) When a person rises in the morning, he should wash his hands from a Natlah of water, which is a vessel from which to take water [special cup for ritual hand-washing]. He should take from one who has already washed his hands. And we learn it for this Natlah, since this whole teaching is needed only to tell us that it is specifically a Natlah that one needs for washing hands in the morning.
118) Man should wash the right hand with the left hand, so that the left hand will serve the right, to give the right dominance over the left. Thus, the right will be washed by the left. The reason why there is the washing is that the washing comes to make the right dominant over the left. Hence, one who washes one’s hands will wash the right with the left, to make the right dominant over the left, so as to not give any room for the evil inclination to rule. This is so because the Sitra Achra has no grip on the right line, only on the left line, and if one makes the right dominant over the left, the grip of the Sitra Achra on the left ceases, too.
119) While the evil judgment governs, one does not remove one’s hands from harming and even the righteous are harmed by him, since because the destructor has been given permission, he does not distinguish between good and bad. And when the right governs the idol worshipping people, the Creator has pity on them and He does not obliterate them. Thus you see the big difference between the mercy of the right and the judgment of the left.
120) For this reason, anyone who sins with those sins where a man tramples with his feet, does not know that he has sinned in them and he is always afraid. King David was always wary of these transgressions. When he went to war, he would scrutinize them to repent for them, which is why he did not fear waging war with them.
121) There were four kings. What one asked, the other did not ask. King David said, “I will pursue my enemies, I will overtake them, and I will not turn back until they are consumed.” This was because he was watchful of those transgressions that a man tramples with his feet and he did not give his enemies room for governance. This is why he always wanted to chase them, so they would not chase him to slander his iniquities and have him fall into their hands.
122) Asa was more fearful. Although he searched in the sins, it was not as much as King David. He only wished to chase his enemies, but not to fight them, and the Creator would kill them. What does it say about David? “And David struck them from the twilight until the evening of the next day.” But Asa chased, and the Creator struck.
123) Jehoshaphat, king of Judah, also sought and said, “I can neither chase nor kill them,” but I will sing, and You will kill them.” This was so because he was not searching in his sins as much as Asa. And the Creator did that for him.
124) Hezekiah, king of Judah, also said, “I cannot sing or chase or make war,” since he feared those transgressions that a person tramples with his feet. What does it say? “And it came to pass that night… and struck in the camp of the Assyrians,” while Hezekiah was sitting at home and the Creator was killing them.
125) And if those righteous feared those transgressions, it is all the more so with the rest of the people in the world. This is why one should be wary of these transgressions and search for them, so the days of evil will not rule over him, for they will not pity him.
126) “And Joseph knew his brothers.” When his brothers fell into his hands, he pitied them because he was whole. But they did not know him because they, Simeon and Levi, came from a harsh judgment. This is why they did not pity him, since those from harsh judgment have no mercy on people when they fall into their hands. They are discerned as those days of evil, which have no mercy over man.
127) This is why David said, “Why should I fear in days of adversity?” It did not say, “feared,” but “fear,” in present tense, that he still fears, since he said that he should always fear those days of evil, as we said, “The iniquity of those who follow me surrounds me.” Who are those who surround me? They are the ones who are in faith, in holiness, as it is written, “And his hand holding on to Esau’s heel.”
Thus, Esau’s heel was in faith, in holiness, since Jacob was holding it. This is the heel of which it was said, “The iniquity of those who follow me surrounds me” [in Hebrew, “follow” is written the same as “heel”]. These are the footprints of those who always look in that transgression that a man tramples with his feet.
“The iniquity of those who follow me surrounds me.” The Klipot that are called “heel,” which are mixed with holiness, as it is written, “And his hand holding on to Esau’s heel” are appointed over searching and punishing people for those transgressions that he tramples with his feet. It is as David said, “The iniquity of those who follow me surrounds me,” meaning he is surrounded and observed to see if there is iniquity in him of the kind that one tramples with one’s feet. This is why he was always afraid.
128) “Woe unto them that draw iniquity with cords of vanity, and sin as if with cart ropes.” “Cords of vanity” means the iniquity that one tramples with one’s feet and does not take it into consideration. Afterwards, it grows strong and becomes like a cart rope, meaning that that iniquity grows stronger and fools a person in this world and in the next world.
129) Happy are the righteous who know how to guard themselves from their iniquities. They always search their actions so as to not have an accuser in this world or a slanderer in the next world. The Torah establishes ways and trails for them to walk, as it is written, “Her ways are ways of pleasantness, and all her paths are peace.”
And Joseph Remembered the Dreams
130) The Creator made man to be rewarded with His honor, to always serve Him, and to engage in Torah day and night, since the Creator always desires the Torah.
131) And since the Creator created man, He gave him the Torah and taught him her ways. Since he looked in it but did not keep it, and broke the commandment of his Master, he was caught in his iniquity.
132) All those who transgress with one thing in the Torah are caught in it. King Solomon, who was wiser than all the people in the world, breached one thing in the Torah—he had many wives—and caused himself to lose his kingship, when he was made a layman by the hand of Asmodeus.
133) And Joseph, who knew that the Torah said, “Thou shall not take vengeance, nor bear any grudge,” why did he take his brothers through all that he did when they fell into his hands? After all, he knew the law his father had taught him. Indeed, we must not think that Joseph took them through these events to avenge them. Instead, he did all that only to bring his brother Benjamin to him, for his desire was for him. He did not let his brothers fall, for it is written, “Then Joseph commanded to fill their vessels with grain.” He did all that so they would not fall.
134) When the Creator created the moon, the Nukva, He would always gaze at her, as it is written, “The eyes of the Lord thy God are always upon it,” that He always watches it. It is also written, “And told it, prepared it, and also searched it out.” Then He saw, since the sun, ZA, was illuminated when it watched over the Nukva, for he does not receive vision, Hochma, unless during Zivug with the Nukva. What is, “And told it”? Her stones are sapphire [the words, “telling” and “sapphire” have the same root in Hebrew], from the words, Sefirot and illumination.
135) “And prepared it” means prepared it with corrections, so it dwells in correction of twelve borders and seventy angels. This means that the twelve borders divide and become seventy angels. And He established it with seven upper pillars, HGT NHYM de Bina, as in, “The mother lends her clothes to her daughter,” in which to receive the lights and to be in wholeness.
This is so because the whole of the perfection in the Nukva is because she is established with seven upper pillars, which are the Kelim HGT NHYM de Bina. Had it not been for that, she would have been unfit for reception of the lights. “And searched it out” means that He searched her so as to always watch over, for all times, and to never stop so the Sitra Achra will not have suction from her.
136) And afterwards He warned man and said, “And to man He said: ‘Behold, the fear of the Lord is wisdom; and to depart from evil is understanding.’” This is so because the fear of the lord, which is the Nukva, is crowned over the lower ones so as to fear and to know the Creator by her strength. This is why she is Hochma. And depart from evil is Bina, the sorting out of the waste so as to not come to holiness with it. Depart from evil is the existence of Bina [understanding], to know and to observe the glory of the High King.
137) “Treasures of wickedness profit nothing.” Those are the ones who do not engage in Torah and follow worldly possessions, to collect the treasures of wickedness. What does it say? “And those riches perish by evil adventure,” for they are the treasures of wickedness.
138) “But righteousness delivers from death.” Those are the ones who engage in Torah and know her ways, to delve in her. The Torah is called “the tree of life,” and she is called “righteousness,” as it is written, “And it shall be righteousness unto us” because we will keep the words of the Torah.
“But righteousness delivers from death” means actual righteousness, which one gives to a poor one [righteousness also means charity in Hebrew]. Righteousness and Torah are all one. The Torah delivers from death since the Torah is the tree of life. And if it is actual righteousness, it saves from death, after the commandment to revive the poor. Thus, the two discernments, Torah and righteousness, are two facets, and the reasons they save from death are two discernments.
139) The word “righteousness” is called “peace.” “He that tills his ground shall have plenty of bread; but he that follows vain things shall have plenty of poverty.” How did King Solomon, the wisest in the whole world, said that man should exert to till the land and strain in that and leave the everlasting life?
140) “And the Lord God took the man… to cultivate it and to keep it.” This is the work of the sacrifices. “To cultivate it” is the upper king, to extend abundant blessings from the upper king, ZA. And “To keep it” is the lower king, to keep the abundance that the lower king, the Nukva, received. The writing speak corresponding to the upper world, ZA, and the lower world, the Nukva. “To cultivate it” means “Remember,” ZA, and “To keep it” means keeping, the Nukva. This is why with the first tables, which were discerned as ZA, it is written, “Remember the Sabbath day, to keep it holy,” and in the last tables, discerned as Nukva, it is written, “Observe the Sabbath day, to keep it holy.”
141) This is the Garden of Eden, the Nukva, which man should make, till, and draw to her blessings from above, from ZA. And when she is blessed and the blessings are drawn upon her from above, man is blessed with her, as well. For this reason, one who tills his land, who works in order to extend abundance to the Nukva, will have plenty of bread—nourishments from above—which he will receive in return for his work, for one who blesses is blessed. “But he that follows vain things,” who clings to the Sitra Achra, which is the one who follows vain things, “Shall have plenty of poverty.”
142) One who tills one’s land, a man of faiths, of plentiful blessings, is the man in whom there is the faith of the Creator. Such was old Rabbi Yisa. Even though he had food for that day, he would not set the table before he asked for nourishments from the Holy King. After he prayed his prayer and asked for his nourishments before the king, he would set the table. He would always say, “We will not set the table until the food is given from the King’s house.”
143) “But he who makes haste to be rich will not go unpunished,” since he did not wish to engage in Torah, which is the life of this world and the life of the next world.
144) “And Joseph remembered the dreams which he dreamed of them.” Why did he remember those dreams? And what would have happened had he not remembered them?
145) But since Joseph saw that they were coming and bowing down before him, he remembered what he had dreamed of them when he was with them, as it is written, “And, lo, my sheaf arose.” This is so because when he saw his brothers kneeling before him, as it is written, “And Joseph’s brothers came,” “Joseph remembered the dreams which he dreamed,” that is, he saw that they came true. In other words, “And Joseph remembered the dreams” means that he saw that the dreams came true.
146) “And Joseph remembered the dreams which he dreamed.” He remembered them because then there is no forgetfulness before the Creator, for when a dream is good, one should remember it, so it will not be forgotten. And then it comes true, since as it is forgotten by man, it is forgotten above and does not come true.
147) An unsolved dream is like an unread letter; it has no effect on its receiver. Because he did not remember the dream, he is as one who did not know its solution. Hence, one who has forgotten his dream and does not know it, it will not come true for him. This is why Joseph remembered his dream, so it would come true, so it would never be forgotten from him, and he always awaited it.
“And said unto them: ‘You are spies.’” He remembered the dream but did not tell them a thing. Instead, he told them, “You are spies.”
148) “For the dream comes through much effort and the voice of a fool.” “For the dream comes through much effort.” There are several helpers for a dream to come true. These are appointed degrees atop degrees up to the dreams. Some of them are true and some of them have truth and falsehood in them, meaning a part of them comes true and a part of them does not come true. But to true righteous, no words of falsehood appear in dreams at all. Rather, they are all true.
149) Daniel dreamed. If there were false words in the dream, why was the book of Daniel written among the Hagiographa? Indeed, when the soul of those true righteous soars, when they sleep, only holy things connect to them, which tell them words of truth, valid words, which never lie.
150) King David did not see a good dream. This means that he saw untrue things, since the truth was that he was filled with goodness and mercy from the Creator. But indeed, all his days, he engaged in war and bloodshed, and all his dreams were bad dreams, destruction, desolation, blood, and bloodshed, and not dreams of peace.
151) Can it be that a good man will be shown a bad dream? Of course it can, since King David saw all those evils that are destined to cling to those that have breached the words of the Torah, and those punishments by which they will be punished in the world of truth, so he would have the fear of his Master over him at all times.
This settles the question, “How did he see things that were not real?” He saw them in sinners, for they were real in them. And he was shown them in order to evoke him toward fear of heaven. And it did evoke him, as it is written, “God has so worked that men should fear Him.” This is a bad dream, which casts fear over a person. And this is why a righteous is shown a bad dream.
152) We learned that a man who saw a dream should open his mouth in it and ask for solution before people who love him, so their desire will rise up to him favorably and they will open their mouths favorably, and their will and word will all be favorable. The will, which is the thought, Hochma, is the beginning of everything—the beginning of all the Sefirot. And the word, Malchut, is the end of all, the end of all the Sefirot. Hence, he is in wholeness in the Upper One, since here there is the beginning and the end of the Sefirot, and for this reason, all of it persists. Moreover, they ask for mercy for that person, so that that good solution that he has resolved will come true.
153) For this reason, the Creator announces a person in his dream, each according to his degrees, as he is, and in the same way that each and everyone will say that the dream will be. This is so because all the dreams follow the mouth, and it is certain that the dream is only for a righteous man, who sees the dream as it should be.
154) When a person sleeps in his bed, his soul exits and roams the world above. It enters where it enters, and several camps of ghosts are there, wandering in the world and meeting that soul. If that man is righteous, the soul rises upwards and sees what it sees. And if he is not righteous, the soul clings to that side and is told words of falsehood or words of soon-to-be things.
155) Hence, a person who is not righteous is told a good dream which is not entirely true, to deflect him from the path of truth. Once he has strayed from the path of truth, he is defiled, for anyone who comes to be purified is purified, and one who comes to be defiled is defiled.
156) Joseph’s name was certainly not mentioned among those banners, as it is written, “The banner of the camp of Ephraim,” and it does not write, “The banner of the camp of Joseph,” since he was proud over his brothers.
157) Joseph is in the male world, Yesod de ZA, and all the tribes are regarded as the female world, Divinity. Hence, Joseph was not included with them in banners, since he was in the male world.
158) “We are all one man’s sons; we.” It writes, Nachnu [we], and it should have written Anachnu [the letter Aleph is missing in the Hebrew text]. Why is the Aleph missing? Because the covenant, which is Joseph, is not with them, the Aleph departed there and it says, Nachnu, since Aleph is a male. Bet is female; Aleph is male. Hence, the Aleph, which is Joseph, departed there, and the females, the letters Nachnu, remained with Divinity, in which there are the tribes.
159) Afterwards, they said, “we are upright men,” with the added Aleph. They said, and did not know what they were saying. Because Joseph was there, they completed the word and said Anachnu [we], as it is written, “We, your servants, are twelve brothers.” Thus, Joseph was counted. It turns out that when Joseph was counted, they said Anachnu and when he was not counted, they said Nachnu.
160) The Creator desired all that we have said here, for Divinity did not part from here, as it is written, “Then they that feared the Lord spoke.”
And He Put Them All Together in Prison
161) “And he put them all together in prison for three days.” These three days correspond to the three days of Shechem, as it is written, “And it came to pass on the third day, when they were in pain.”
162) “And Joseph said unto them the third day,” to indicate that he did not do as they did in Shechem, when they caused the men of Shechem to assume the “this” upon themselves, meaning the Nukva, called “this,” which is the covenant, where the covenant—which is Yesod—is attached to her. And after they had made that covenant, they killed every last one of them.
And what does it say about him? “This do, and live,” meaning he would revive them. For what purpose? The purpose is, “For I fear God,” for He is the guardian of the covenant. And all these events that he had taken them through were only for Benjamin, so they would bring Benjamin.
163) “And they said to one another.” These are Simeon and Levi, as it was before, as it writes, “And they said to one another.”
164) Who is that man? This man is Simeon, for here it writes “man” and there it writes, “And, behold, one of the children of Israel came.” As there it is Simeon, here it is Simeon. And because he repented, he wept and regretted it, and he said to Levi, “Truly we are guilty.”
Because he repented, Simeon’s sign was made Taurus. The twelve signs correspond to the twelve tribes, where Aries corresponds to Reuben, and Taurus to Simeon, just as Joseph’s sign is Taurus, as it is written, “As the firstborn of his ox, majesty is his.” Also, Simeon’s sign is Taurus.
165) “He took Simeon from them,” so he would not slander him with Levi. This is because when Simeon and Levi bond, they can slander. “And bound him before their eyes.” He bound him only before their eyes; but once they left, he gave him food and drink.
166) And you could say that it was Joseph’s desire, for it is written, “If your enemy is hungry, feed him bread,” and this is why he gave Simeon food and drink, for he was his enemy. But if so, how could Joseph, who was righteous, do that? After all, it is written, “For you will heap burning coals on his head,” and the Lord will pay you. It is not a righteous’ way to avenge his brothers.
167) Indeed, Joseph certainly did not intend it. Rather, he acted and behaved with him in brotherhood, as a man with his brother, and not in any other way. And it was not so only with him, but he did so with all his brothers, as it is written, “Then Joseph commanded to fill their vessels,” to behave with them in brotherhood.
168) “Thus says the Lord, though they are at full strength and likewise many, Even so, they will be cut off and pass away.” When the whole people has peace in it, and no dispute is among them, the Creator has pity on them and the judgment does not govern them. And even though they are idol worshippers, if they are at peace, judgment does not rule over them, as it is written, “Joined idols,” idol worshipping, “Ephraim let him alone.” This means that even if one is serving idols, meaning idol worshipping, if they are nonetheless united, “Let him alone.”
169) Righteousness is peace, and one who increases righteousness, increases peace above and increases peace below. This is why it is written, “They will be cut off and pass away.” “Cut off’ is like trimming, when they trim their money for charity. And they said, “And also,” to show that as in the beginning it speaks in peace, here, too, it speaks in peace and in righteousness. And why does it say, “Pass away”? This concerns the judgment of the anger, as you say, “Until indignation has passed away.” Here, too, “Pass away” means that the judgment has been lifted from over them.
170) “Thus says the Lord, though they are at full strength and likewise many; even so, they will be cut off.” “Full” are Israel, to whom the Creator gave the everlasting covenant, the circumcision, to always keep it and for man to always be whole through it, from all sides—HGT TM, above and below, which are Netzah and Hod. And if one does not keep it forever, he is flawed in everything, for it is written, “Walk before Me, and be wholehearted.” “Wholehearted” means that as long as the covenant did not come true in him—before he was circumcised—he was flawed.
171) “Thus says the Lord, though they are at full strength and likewise many; even so, they will be cut off.” They keep the commandment of the circumcision to be whole and to not be flawed. Also, “Many” means “Be fruitful and multiply” in it, for the souls come out to the world only by this covenant. And one who is circumcised and has taken that covenant upon himself, “Will be cut off,” from the words “shearing” and “cutting down.” Thus, the filth of the foreskin that was previously in it was removed.
172) “Thus says the Lord, though they are at full strength and likewise many; even so, they will be cut off.” “Full” are the sons of Jacob, for as long as they were with Joseph, they were whole, for they were together with the covenant, which is Joseph. “Even so, they will be cut off” means that they went and left Joseph and Simeon. “They will be cut off” means pass away. “And pass away” means that then the judgment was present for them, as it is written, “For the Lord will pass through to smite the Egyptians,” and “Pass” refers to the judgment.
173) There is harsh judgment and there is weak judgment. The harsh judgment is strong, and the weak judgment is weak. And when the weak judgment sucks off the harsh judgment, it grows stronger and becomes strong.
174) When there was judgment over Israel, it was done with a weak judgment, which does not become harder by the harsh judgment. And when the judgment was done to the idol worshipping nations, the weak judgment is intensified by the harsh judgment from above in order to become stronger, as it is written, “For the Lord will pass through to smite the Egyptians.” “Pass” means that it was filled with wrath and anger, for it was intensified by the harsh judgment. Here, too, it says, “Pass,” which means that it was filled with anger. Yet, it is a weak judgment, which does not become harder by the harsh judgment, since the judgment is done on Israel.
When ten gather in a synagogue and one of them is idle, the Creator is angry with him, since Joseph’s brothers were ten. After they parted with Joseph and Simeon, they were left with nine and the Creator was angry, as he said, “And passed away,” meaning He was filled with wrath [a very similar word to “pass” in Hebrew].
175) When the soul departs this world, it is sentenced by several judgments before it arrives at its place. Afterwards, all those souls should go through the river of fire, which stretches out, and bathe there. And who is it who will rise there and pass the river of fire without fear, as it is written, “Who shall ascend into the mountain of the Lord”? The soul of the righteous passes through without fear, as it is written, “Shall stand in His holy place.”
176) And one who engages in righteousness in this world and gives of his money to charity, passes through the river of fire and is not afraid. And the announcer proclaims about that soul, “I will afflict you no more,” for one who has been rewarded with passing through the river of fire is no longer under judgment at all.
177) Why did all this about Joseph and his brothers have to be written in the Torah? Indeed, the Torah is true and all her ways are holy, and there is not a word in the Torah that does not possess sublime and holy secrets, and ways for people to strengthen themselves.
178) The Creator made it for man to strengthen himself in the Torah and to walk on the path of truth and toward the right side, and not to the left side. And because people need to walk to the right side, they should increase the love between each other. This is because love is considered “right,” and there will not be hatred between each other, which is considered left, so as to not weaken the right—the place to which Israel cling.
179) This is why there is a good inclination and an evil inclination. And Israel need to make the good inclination prevail over the evil inclination through good deeds. If a person leans to the left, the evil inclination overcomes the good inclination. And in one who is flawed, the evil inclination complements his sin, since this villain is complemented only through people’s sins.
180) For this reason, man must be wary so the evil inclination will not be complemented by his sins. And he should always be watchful, for the good inclination must be complemented with continuous wholeness, and not the evil inclination. Hence, “Do not say, ‘I will repay evil,’” since through hatred you will intensify the left and complement the evil inclination. Rather, “Hope for the Lord and you will be salvaged.”
181) “Do not say, ‘I will repay evil,’” as it is written, “And those who repay evil for good.” This is because those whom He benefitted will not repay him evil, since it is written, “He who returns evil for good, evil will not depart from his house.” And even those whom He did harm must not repay Him with evil for the evil He had done them. Instead, “Hope for the Lord and you will be salvaged.”
182) This verse is clarified in the righteous, Joseph, who did not seek to repay his brothers with evil when they fell into his hands, as it is written, “Do not say, ‘I will repay evil,’” but hope for the Lord and you will be salvaged. This was because he was God-fearing, as it is written, “This do, and live; for I fear God,” and he was always hoping for the Creator.
183) “Counsel in the heart of man is like deep water.” This is the Creator, for He gives counsel, as He brought reasons to unfold the events on the world through Joseph, to keep that sentence that He sentenced the world to famine. “But a man of understanding will draw it out.” This is Joseph, who discovered these deep ones that the Creator sentenced for the world in the solution of the dream.
184) Joseph did not settle for not repaying his brothers with evil. Instead, he performed true mercy and truth with them. But such are always the ways of the righteous; this is why the Creator always has pity on them, in this world and in the next world.
185) “Deep water” is Judah, when Judah approached Joseph concerning Benjamin. “But a man of understanding will draw it out” is Joseph, who was then revealed to his brothers.
186) Rabbi Abba was sitting at the gate of the city of Lod. He saw a man coming and sitting on a protrusion that bulged at the side of the mountain. He was weary from the road and he sat and slept there. At that time, he saw a serpent approaching him, and a varmint came out and killed the serpent.
When the man woke, he saw the serpent dead in front of him. The man rose and the protrusion he had been sitting on was torn off the mountain and fell to the valley below it. But the man was saved. Had he been late standing up by even a minute, he would have fallen to the valley along with the protrusion and he would have been killed.
187) Rabbi Abba came to him and told him: “Tell me, what do you do?” for the Creator brought you these two miracles, saved you from the serpent and from the protrusion that fell. And that was not for nothing.
188) He told him. “Through my whole life, never has anyone done me that I did not make peace with him and forgave him. Moreover, if I could not make peace with him, I did not go to my bed before I forgave him and to all those who afflicted me, and I did not hold any grudge the whole day for that evil which he had done to me. And I do not suffice for that, but even more, from that day forth, I have tried to do them good.”
189) The deeds of this one are greater than Joseph’s, for with Joseph, the wrong doers were his brothers, and he certainly should have pitied them because of the brotherhood. But what this one did, when he did this with all the people, is greater than Joseph. He is worthy of the Creator bringing him a miracle over a miracle.
190) “He who walks in integrity walks securely” is a man who walks in the ways of the Torah. “Walks securely” means that the damagers of the world will not be able to harm him. “But he who perverts his ways will be found out.” Who will be found out? One who has strayed from the path of truth, and seeks to collect from his friend, who wishes to pay him evil for evil, and breaches “Thou shall not take vengeance, nor bear any grudge.” “Will be found out” means that it will be apparent to the eyes of all the litigants, that they will not lose the image of that person, so as to bring him to the place where they will avenge him, an eye for an eye. This is why it is written, “Will be found out.”
191) One who walks in the path of truth, the Creator covers him, so he will not be found out and will not be recognized by the litigants. “But he who perverts his ways will be found out,” and will be recognized by them. Happy are those people who walk in the path of truth. They walk safely in the world and they are not afraid, neither in this world nor in the next world.
And the Men Were Afraid, because They Were Brought into Joseph’s House
192) Woe unto people, for they do not know and do not observe the ways of Torah. Woe unto them when the Creator seeks to sentence them for their deeds, and the body and soul will rise to account for their deeds before the soul parts with the body.
193) And that day is judgment day. It is a day when the books in which all the deeds of people open and the litigants are present. At that time, the serpent rises to bite him, and all the organs are agitated by him, and the soul parts with the body. It walks and roams and does not know which way it will go and to which place it will be elevated.
194) Woe unto that day, a day of anger and wrath is that day. Hence, one should vex one’s inclination daily and remind it of that day when he rises to the sentence of the King, and that it will be brought under the earth to rot and the soul will part with it.
195) One should always anger the good inclination over the evil inclination and exert after it. If it parts with him, good. If not, let him engage in Torah, since nothing breaks the evil inclination except the Torah. If it leaves, good. If not, let him remind it of the day of death, to break it.
196) We should observe here. After all, this is the evil inclination, the angel of death. Will the angel of death break before the day of death? He kills people, which means that his joy is to put people to death which is why he always fools them, to lure them toward death.
197) Indeed, one should remind him of the day of death to break the heart of man, for the evil inclination is present only in a place where there is joy of wine and pride. And when man’s spirit is broken, it parts with him and is not over him. This is why one should remind it of the day of death, so his body will break and it will depart.
198) The good inclination needs the joy of Torah, and the evil inclination needs the joy of wine, adultery, and pride. This is why man needs to always anger it from that great day, judgment day, the day of account, when all that protects a person are the good deeds that he does in this world so they will protect him at that time.
199) And as much as they were all heroes, all strong, and one youth who brought them to the house of Joseph caused them to fear, when they come to the Creator to seek judgment for man, one should be several times more fearful.
200) For this reason, one must be watchful in this world and strengthen himself in the Creator, and put his trust in Him. This is because even though he sins, if he wholeheartedly repents, the Creator is strong—to pass over his qualities and forgive him, and he will be able to strengthen in the Creator as though he had never sinned at all.
201) Because the tribes sinned with the stealing of Joseph, they were fearful. Had they not sinned, they would not have been afraid at all, since man’s iniquities break his heart and he has no strength at all. Why is this so? It is so because the good inclination breaks with it and has no strength to overcome the evil inclination. This is why it is written, “Who is the man that is afraid,” afraid of the iniquities in one’s hands, which break man’s heart.
202) In the selling of Joseph, the Creator repaid for the iniquities of the tribes for several generations. This is because nothing is hidden from the Creator and He repays from generation to generation, and the judgment always stands before Him until He repays, and the judgment is where it should be.
203) Where do we learn that? From Hezekiah. Hezekiah sinned in that sin where he revealed the secrets of the Creator to other nations—idol worshipping peoples—when he should not have revealed them. And the Creator sent Isaiah and told him, “Behold, the days come, that all that is in thy house,” etc.
204) See what that iniquity of revealing that which was concealed had done. Because it was revealed, the other place—Sitra Achra—was given a place for dominance, where it should not have dominated him. This is why there is blessing only in a place of concealment. All that is concealed, blessing is upon it. Once it is revealed, a place for dominance is given to the other place, to rule over him.
205) “All who honored her despise her.” This is the kingdom of Babel, since it is from there that the gift was sent to Jerusalem, as it is written, “At that time Merodach… sent.”
206) It is written of them, “Greetings unto Hezekiah, king of Judah; greetings unto the Great God; and greetings unto Jerusalem.” And since the letter came from him, he contemplated and said, I did not do it right, greeting the servant before greeting his master. He rose off his chair and took three steps, took back his letter, and wrote another in its stead. And this is what he wrote, “Greetings unto the Great God; greetings unto Jerusalem; and greetings unto Hezekiah, king of Judah.” This is respectful of Him.
207) But afterwards they despised her, “Because they have seen her nakedness,” which Hezekiah showed them. Had it not been for that, they would not have despised her afterwards. But because Hezekiah was righteous, the thing was delayed and did not come in his days, as it is written, “For there will be peace and truth in my days.” But afterwards, the Creator repaid that iniquity with his sons after him.
208) Similarly, that sin of the tribes stood for a later time, since the judgment above cannot govern them until the time to repay arrives and He collects from them. For this reason, all who have sins in their hands are always fearful, as it is written, “And thou shall fear night and day.” Hence, “And the men were afraid, because they were brought.”
And Saw Benjamin
209) When one prays to the Creator, he should not look whether his salvation came or not, for when he looks, several litigants come to look at his actions.
210) That looking, when he looks during the prayer, causes him a heart disease. A heart disease is one who is always standing over man to slander him above and below—Satan.
211) “Desire that comes is a tree of life.” One who wishes for the Creator to grant his prayer should engage in Torah, which is the tree of life. And then desire comes. What is desire? It is a degree that all the prayers in the world are in its hands—the Nukva—and it brings them before the upper king, ZA. “Desire that comes,” since it comes before the upper king for Zivug, to complement the wish of the invocator, to grant him his wish.
212) “Hope deferred makes the heart sick.” This is a place where that prayer is given in another place, where it is not needed, and that place is called “a heart disease.” And it extends from the heart until it is given from hand to hand. And sometimes, salvation does not come at all because it extends and stretches from hand to hand in all those appointees, so they will bring it down to the world.
213) “Desire that comes is a tree of life.” This is the hope that does not extend among those appointees and the chariots from hand to hand. Rather, the Creator gives immediately because when it is extended among those appointees and chariots, several litigants are given permission to observe and to look at his sentence before they give him his salvation. But what comes out of the King’s house and is given to man, whether he is worthy or unworthy, is given to him immediately. This is, “Desire that comes is a tree of life,” which means that it is given to him immediately.
214) “Hope deferred” is Jacob, whose hope for Joseph was extended for a long time. And “Desire that comes is a tree of life” is Benjamin, since it was only a short time, meaning it was not a long time from the moment Joseph sought him until the time he came to him.
“And he lifted up his eyes, and saw Benjamin… his mother’s son.” Why does the verse say, “His mother’s son”? It is because he had his mother’s form in him, meaning his form was similar to Rachel’s form.
215) First it said, “And Joseph saw Benjamin with them,” but now it says, “And he lifted up his eyes, and saw Benjamin his brother.” What is the seeing here? Indeed, he saw Benjamin in the spirit of holiness. Part of it was with them on earth, and in the part of Benjamin and Judah there is the Divinity, since he saw that in the part of Judah and Benjamin was the Temple. And this is, “And Joseph saw Benjamin with them,” meaning he saw him with them. And Joseph, who was his brother, did not see himself with them in that part where there was the Temple.
216) Here, too, “He lifted up his eyes, and saw Benjamin his brother, his mother’s son” is also seeing the building of the Temple in his part. Afterwards, it is written, “And Joseph made haste; for his heart yearned… and wept there,” for he saw the ruin of the Temple.
217) “The burden concerning the Valley of Vision… you have all gone up to the housetops.” When the Temple was ruined and was being burned down, all the priests rose to the roofs of the Temple and all the keys of the Temple were in their hands. They said, “Thus far we have been Your treasurers; henceforth, take what is Yours.”
218) The Valley of Vision is Divinity, who was at the Temple and all the people in the world were nursed by her with nursing of prophecy. And although all the prophets were prophesying from another place, from Netzah and Hod de ZA, they were still sucking their prophecy from within her, from the Nukva. This is so because Netzah and Hod were bestowing in Divinity, and Divinity was giving illumination of Netzah and Hod to the prophets. Hence, it is called, “Valley of Vision” after the prophecy. And it is a vision since it shows all the upper colors, since the four colors of ZA, which are HB TM, are seen only in her. This is why she is called “a vision.”
219) “What troubles you, that you have all gone up to the housetops.” When the Temple was ruined, Divinity came and rose in all the places where it dwelled before, and she wept for her dwelling place, for Israel who went into exile, and for all the righteous and pious who were there and were lost. It is written, “Thus says the Lord… Rachel is weeping for her children. Rachel is the name of Divinity, and the Creator asked Divinity, “What troubles you, that you have all gone up to the housetops”?
220) “That you have all gone up to the housetops,” to include all the other armies and chariots with her, who all wept with her for the ruin of the Temple.
221) He asked her, “What troubles you?” She said before Him, “My sons are in exile, the Temple is burnt, and You do not know. And I, what have I here?” She opened and said, “You who were full of cheer… Let me weep bitterly.” And we learned that the Creator told her, “Thus says the Lord, restrain your voice from weeping.”
222) Since the day the Temple was ruined, there has not been a day without curses. This is because when the Temple was standing, Israel were worshipping and sacrificing offerings and sacrifices, and Divinity was on them at the Temple like a mother crouches over her sons. And everyone’s face were bright until there were blessings above and below. There was not a day without blessings and joy, and Israel dwelt safely in their land and the whole world was nourished because of them.
223) Now that the Temple is ruined and Divinity has gone into exile with them, there is not a day without curses, the world is cursed and there are no joys above and below.
224) The Creator will raise the assembly of Israel, Divinity, from the dust, as it says, “To make the world happy in everything,” as it is written, “Even them will I bring to My holy mountain, and make them joyful.” And it is written, “They shall come with weeping, and with invocations will I lead them.” As it is written in the beginning, “She weeps bitterly in the night and her tears are on her cheeks,” so afterwards they will return from exile weeping, as it is written, “They shall come with weeping.”
The Morning Was Light
225) “The morning was light, the men were sent away.” If they were going and being sent, why do we need to write in the Torah, “They and their asses”? Because it is written, “And take us for slaves with our asses,” it writes, “The men were sent away, they and their asses,” to tell us that they and their asses did not stay there, as they said.
226) “And Abraham got up early in the morning.” Abraham’s morning, Hesed, was shining, being on the tribes by his merit, since Abraham’s merit protected them, and they went in peace and were saved from the judgment. This is so because at that time, the judgment stood over them to avenge them, and only the merit of that morning of Abraham protected them, and they were sent from the place of judgment, for it did not control them at that time.
227) “And as the light of the morning, when the sun rises.” This is the light of that morning of Abraham, the light of Hesed. “When the sun rises” is Jacob’s sun, the light of Tifferet, as it is written, “And the sun rose upon him.” “A morning without clouds,” for that morning, the light of Hesed, is not so cloudy because the judgments have no grip on it. Rather, “Through sunshine after rain” means the shine that comes from the rain, from Isaac, the light of Gevura. And that rain produces grass from the land.
228) “And as the light of the morning.” On that light of Abraham’s morning, the light of Hesed, the sun, Jacob, will shine, for his light is like that light of Abraham’s morning, for it is Tifferet that shines in covered Hassadim, which extend from the light of Hesed. “A morning without clouds,” since that morning is not dark, but bright, for when the morning, the light of Hesed comes, the judgment does not govern at all, but everything shines on the side of Abraham, which is the right side. “Through sunshine after rain” is the side of Righteous Joseph, who showers the earth, Yesod, which bestows upon the Nukva, to produce grass and all the abundance of the world.
229) When the night comes and spreads its wings on the world, several spirits, appointed on avenging the transgressors of the law and manners, are intended to come out and rule the world. And several litigants awaken on several sides and govern the world. Since the morning comes and shines, they all depart and do not govern, and each comes to its usual place and returns to its place.
230) Abraham’s morning is the domination of the right. “And the men were sent away” are the litigants, who governed at night. “They and their asses” are the spirits that come from impurity, who are not holy, which are appointed over the transgressors of law and manners, to avenge them. And they are not governed and are not seen when the morning comes. And these spirits are appointed on the transgressors of the law, as we said, and they come from the discernments of asses.
231) There are no high degrees without right and left, mercy and judgment, degrees over degrees, holy from the side of holiness and impure from the side of impurity. And all are degrees over degrees, one atop the other.
We have found that mares are like asses. And white mares come from the side of holiness. So how is it said here that they are from the left side and are not holy? He says about that that there are white mares from the side of holiness and right, and white mares from the side of impurity and left.
232) And wherever Abraham’s morning awakens in the world, all the forces of the left depart and do not govern, since they have no sustenance on the right side, only on the left. Hence, in the morning when the domination of the right arrives, they must depart. And the Creator made day and night to impart each with its appropriate discernment: on the day, the governance of the right, and at night, the governance of the left.
233) The Creator is destined to light for Israel that sun which He has concealed since the day the world was created because of the wicked in the world, as it is written, “From the wicked their light is withheld.”
234) And the Creator concealed that light since when it first came out, it shone from the end of the world to its end. Since it gazed upon the generation of Enosh—the generation of the flood, the generation of Babel, and on all the wicked—He concealed that light.
235) Since Jacob came and clung to that appointee, Esau’s minister, and bit him on his thigh and he limped, it is written, “And the sun rose upon him.” This is the sun He has concealed, since there is healing in this sun, to heal his thigh. Afterwards, he was healed with that sun, as it is written, “And Jacob came whole,” meaning whole in his body, for he had been healed.
236) This is why the Creator is destined to reveal that sun and to shine for Israel, as it is written, “But unto you that fear My name shall the sun of righteousness arise.” This is Jacob’s sun, in which he was healed. At that time, all will be healed, for when Israel rise from the dust, there will be several handicapped and several blind among them, and the Creator will shine that sun upon them, to be healed in it.
237) Then that sun will shine from the end of the world to its end and there will be healing for Israel, and idol worshipping peoples will be burned in it.
And unto Joseph Were Born… Before the Year of Famine Came
238) Each day when the sun rises, a single bird awakens on a tree in the Garden of Eden and calls three times, the scepter straightens up, and the announcer calls out loudly, ‘The laws of choice tell you who sees and who does not see, who is in the world without knowing why they exist, and who does not observe the honor of their Master.’ The Torah stands before them and they do not delve in it. It would be better for them not to be created than to be created. Why should they rise without wisdom? Woe unto them when the days of evil awaken upon them and they are expelled from the world. This is the meaning of the words, “See, I have set before you today… therefore choose life.”
It is known that at the end of the night, when darkness thickens and there is the Zivug of ZON—a Zivug from which the light of day arises, from the third shift—a woman speaks with her husband. And the illumination of the Zivug extends from ZA to the Nukva in three lines that extend in three times and in three places—Holam, Shuruk, and Hirik. Hence, these three lines are called “three places” or “three hours,” and here he calls them “three times.”
He said, “Each day when the sun rises, a single bird awakens.” A bird is Nukva. It awakens for a Zivug, to emit the light of day, “On a tree in the Garden of Eden,” with ZA, who is called “the tree of life” in the Garden of Eden. “And calls three times” and receives three lines from him, called “three times.” And “The scepter straightens up.” This is the scepter of judgment, which straightens up at the beginning of the Zivug and governs with the ruling of the left line that awakens at that time.
“And the announcer calls out loudly, ‘The laws of choice tell you,’” as it is written, “See, I have set before you today… therefore choose life.” This is so because then, with the illumination of the Zivug, appears the light and the pleasantness that stem from the middle line, which is the tree of life, meaning life and good, as well as the measure of harsh punishments that come to the wicked, those who do not wish to cling to the middle line but to the left, meaning death and evil. Then, “Therefore choose life. Thus, through those two types of illuminations the choice of life appears to the righteous. This is why they are called, “The laws of choice.”
Vision is Hochma. And those who cling to the left and not to the right see and do not see, since the left in the left does not shine without clothing in the light of Hassadim on the right. Hence, even though there is Hochma there, for they see, they still do not receive Hochma for lack of clothing in Hassadim. This is why they do not see.
It is written, “Who is in the world without knowing why they are here.” This is said to those who cling to the right, and not to the left, who have sustenance in the world through the light of Hassadim, but do not know why they exist, meaning they lack GAR, since illumination of the right without left is VAK without a Rosh, and they do not know why they exist. And there are both—those who cling to the left and those who cling to the right, for these will lack Hassadim and those will lack Hochma. And all this came to them because the Torah stands before them and they do not exert in it.
The Torah means the middle line, ZA, which unites the two lines in one another. And because they are on the edges, either on the right or on the left, and do not try to cling to the middle line that stands before them, it is better for them to not be created than to be created.
Why will they rise without understanding? Because they will not be rewarded with Mochin, which extend from YESHSUT. Woe unto them when they awaken upon themselves the days of evil, when there is Zivug of ZON. In the beginning of the Zivug, the left governs—considered the days of evil—and then the bitter punishments on the left will appear, and be uprooted from the world.
239) What are days of evil? If you think that these are days of old age, it is not so because if one is rewarded with sons and grandsons, they are days of good.
240) Rather, they are as it is written, “Remember your Creator in the days of your youth, before the evil days come.” They are not days of old age, for when the Creator created the world, He created it with the letters of the Torah, and each letter came before Him until all the letters existed in the letter Bet, for it is Beracha [blessing], and this is why the world was created with it. And the letters evolved by 231 kinds of Panim [face] and 231 of Achor [back], and all are poised to create the world with them, after having received the blessing from the letter Bet.
241) Since the letters evolved and came in the alphabet, where the two letters Tet and Reish unite, the Tet rose and did not sit with the Reish until the Creator told her, “Tet, Tet, why are you rising instead of sitting in your place?” She told Him, “You have made me a letter at the beginning of the word Tov [good], and the Torah begins with me Ki Tov [that it was good], ‘And God saw the light, that it was good.’ How can I bond and sit with the letter Reish, which is the beginning of the word Ra [bad/evil]?” He told her, “Return to your place, for you need the letter Ra, since you will both be included in man, whom I wish to create, and then he will be a creature. But you will be to the right and she, to the left. Then the letters Tet and Reish returned and sat in each other, together.
Here we must remember the order of elicitation of the three lines of ZA in their root in Bina, in the form of Holam, Shuruk, Hirik. First, Malchut rose to Bina, by which the ELEH of Elokim fell from her and only the MI of Elokim remained in her, meaning VAK without GAR. This remaining is Holam and right line that shines in Hassadim.
Afterwards, during Gadlut, the ELEH rose once more and connected with the MI, and GAR returned to Bina, illumination of Hochma. However, it was blocked extensively, since the Hassadim departed there and Hochma cannot shine without Hassadim. And the ELEH that returned are the point of Shuruk and are considered left line due to the harsh judgments that extend from them.
These judgments continue until a Zivug is made on the Masach de ZON that rose there and a middle line emerges on it. After it diminishes the GAR de Hochma from the left line, it includes them in one another, so the right is included with the left and acquires GAR de Hochma, and the left is included with the right and acquires the clothing of Hassadim.
This completes the three lines in Bina through the Masach de ZA, which are the point of Hirik. And since ZA caused these three in Bina, ZA, too, obtains these three lines and his Mochin are completed. Thus, the two lines, right and left, are called Tet and Reish here, where Tet is the right line, Holam, and Reish is the left line, Shuruk.
This is what is written here. When the Creator created Bina, the world, which is ZON, meaning when Bina extended the Mochin de ZON in the form of, “three come out of one; one is rewarded with all three,” He created it with letters, in three lines. Since the two letters, Tet and Reish, came to unite as one when the letters ELEH, which are left line, and the letter Reish, returned to Bina and connected with the letters MI, which are right line and the letter Tet, the Tet rose and did not sit. This is because the Tet, which is right line and Hassadim, moves away from the left line, which is Reish, and does not sit with her. Thus, there was a dispute between them until the Creator, ZA, middle line, reproached her and by the force of the Masach of the middle line, the GAR of the left line were diminished, and all the more so the GAR of the right line.
242) After the GAR were diminished by the force of the Masach de ZON, the lock, the act of mitigating Malchut in Bina took place there, and the key was extended, by which the Hochma shines in the left once more, but in the form of VAK de [of] GAR. Then the right, too, which is the letter Tet, receives illumination of Hochma from the left. Thus, the Tet must connect and receive illumination of Hochma from the Reish. Otherwise, she would remain in VAK without GAR because of the Masach de ZA.
Then Adam was created, by the force of this Hitkalelut [mingling/inclusion], but a letter to the right and a letter to the left—the Tet will be to the right and the Reish, to the left. This means that the left is regarded as having judgments extended from it, by which it determines that judgments will be drawn out of the Reish.
There is a sublime matter about it, which must be elaborated. First, we should understand the connection between the Creator and the letter Tet, when the letter Tet did not wish to unite with the Reish and the Creator forced her. The thing is that it is the nature of the spiritual that the root governs the branch and the branch annuls itself before it. This is why the Tet did not wish to unite with the Reish and receive Hochma from her, since then the Reish would be the root and the Tet would be the branch, and it would be annulled before the Reish. For this reason, she moved away from her and did not wish to receive Hochma.
But the Creator wished for her to receive Hochma from the Reish, so that through this Hitkalelut, man would receive Mochin de GAR from her. This is why He established it that following the illumination of the Reish, when the letters ELEH rise back to Bina, harsh and bitter judgments would spread from her, and that for this reason, the Reish would rush to unite with the Tet, to extend Hassadim from her, so her Hochma would clothe in the Hassadim of the Tet and would be able to shine. Thus, the Tet became the root of the Reish once more, since without her light of Hassadim, the Reish would not be able to shine because of all the harsh judgments that extend by the force of her illumination.
However, you are to the right and she is to the left; you will be the right—and the root—and she will be the left—and the branch. By that, during the illumination of the Reish, when harsh and bitter judgments are extended, the Reish will reunite with you, to receive Hassadim and clothing from you. Thus, even though she would receive Hochma from her, she would remain her root, since the Reish must immediately be included in you and receive the light of Hassadim from you.
Now you see that in the beginning, the Zivug is in a sentence—that the right cannot be included and receive Hochma from the left before the left shows its sentence, for fear that it will not be annulled before it. However, when the left shows its sentence, it can receive Hochma, since then the left must be included in his Hassadim and he becomes the root of the left once more. Thus, that illumination of Hochma, dispensed from the left, is precisely from its sentence, since the right cannot receive the Hochma from him in any other way.
243) At that time, the Creator separated their illuminations from one another—one shines in the absolute good, and the other in the absolute bad. And He created days and years for each of them, twenty-eight times—these to the right and those to the left, fourteen times for the good, and fourteen times for the bad. Those on the right are called “the days of good,” and those on the left are called “the days of evil.” Solomon said about that, “Before the evil days come,” which divert a person through the sins that he had sinned.
Because the days of good and days of bad were created, the Tet and Reish were reunited so as to be included in man. This is so because after the days of evil were created, under the domination of the Reish, which is illumination of the left, the Tet can now sit with the Reish and receive Hochma from her, and impart Mochin de GAR upon man.
244) This is why David said, “Why should I fear in days of evil, when the iniquity of my foes surrounds me?” “Days of evil” means that they are extended during the illumination of the left. They are called “days of hunger,” “years of hunger,” and “illumination of the left” and those are called “days of satiation, “years of satiation,” and “illumination of the right.”
245) This means not bringing out the fountain of the holy covenant, so as to not copulate during days of famine, in the year of famine. This is why Joseph, the covenant, blocked his fountain in the years of the famine and did not give it room to multiply in the world before the year of famine came. Thus, while the year of the famine rules, man must block his fountain of holy covenant so as to not give room for the left to multiply in the world.
There was a correction above that the fountains of bounty will be blocked during the illumination of the left and judgments would spread in the world so that thus the left would be included in the right and would annul before it—to receive Hassadim from it. It is similar with man below, when the expansion of the judgment from the left is apparent: In the days of hunger, he should resemble the upper one and avoid reproduction. This is so because if he multiplies during the domination of the left, by this act below, he increases and multiplies the power of the left above, and will not be included in the right. This is the meaning of the words, “So as to not give room for the left to multiply in the world.”
246) This secret is very high. During the year of famine, which is the illumination of the left, man must block his fountain and not reproduce because she governs. This is so for two reasons:
If he does not block his fountain, he causes extension of Ruach from the left side unto the newborn.
It gives that side room for the side of impurity to grow over the side of holiness. This causes the left side to not be annulled in the right. And at that time, should the right receive Hochma from it, the left will be the root and the right—the branch. This will increase the side of impurity, which sucks from the left, over the side of holiness in the right.
Moreover, “For three things the earth quakes.” By this act, one causes what is presented in this verse, that the servant will rule, the villain will be filled with bread, and the hated woman will be married. The Klipa will receive abundance from the holiness and the maidservant will be heir to her mistress. The Klipa will inherit Divinity because the left has become the root and the right—the branch.
247) For this reason, Joseph the Righteous, who is the covenant, rose and blocked his fountain in the years of famine, so as to not mingle with the left whatsoever and to not give her room to rule over the right. It is written about one who opens his fountain at that time, “They have betrayed the Lord, for they have begotten strange children.” This is because the children that one begets during the years of famine are strange children for he extends Ruach from that side unto the side of the newborn. And he certainly betrayed the Creator because he gives room for the left to grow over the right, thus betraying the name HaVaYaH. Hence, happy are the holy Israel, who did not replace a holy place for a place of impurity.
248) This is why it is written, “And to Joseph… before the year of famine came.” This is so because from the time the year of the famine ruled, meaning the left without the right, it blocked its fountain and raised its source, to not give children to the side of impurity and to avoid replacing a holy place with a place of impurity, meaning to raise the impurity over the holiness. And one should wait for one’s Master to come and rule the world, as it is written, “And I will wait for the Lord.”
249) Happy are the righteous who know the ways of the Creator and keep the commandments of the Torah to go by them, as it is written, “For the ways of the Lord are right,” and as it is written, “But you who adhere to the Lord.”
250) This is the reason why the Creator warned Israel to sanctify, as it is written, “And you be holy for I am holy.” “I” is the Creator, the holy Kingdom of Heaven, Nukva. The other Malchut—of idol worshippers—is called “other,” as it is written, “For you shall not bow down to any other god.”
251) “I” is the government of this world and the next world, and everything depends on it, for everything depends on the Nukva. And one who clings to that “I,” the Nukva, has a share in this world and in the next world.
252) And one who clings to that “other,” the Nukva of the idol worshippers, is lost from the world of truth and has no part in the next world. But he does have a part in the impurity in this world, since that other Malchut, of the idolaters, has several armies and litigants appointed to govern this world.
253) And this is why Elisha is considered “other,” for he descended and clung to that degree—Malchut of the idolaters, called “other.” He was expelled from the next world and was not given permission to repent and was suspended from the world of truth. This is why he was called, “other.”
254) Therefore, one should separate oneself from all the sides, to not be defiled by that side, and to be rewarded with this world and with the next world. This is why the holy Nukva is called “blessing” and the Nukva of idolaters is called “curse.”
255) Hence, during the years of famine, when the Nukva of idolaters rules, one should not show oneself on the street and avoid opening one’s fountain and beget, giving sons to the other god.
256) Happy is a man who is vigilant and walks in the path of truth and always adheres to his Master, as it is written, “And cling to Him, and you shall swear by His name.” It is written, “By His name.” The Nukva is called “name.” And “swear” means to cling to faith, Nukva, which is called “Seven,” after the seven Sefirot, HGT NHYM, which she receives from Bina.
257) There are seven degrees above, in Bina, above everything. They are the perfection of the faith, and the complete perfection of the Nukva is to rise and to clothe these seven degrees, HGT NHYM de Bina. And there are seven degrees below them, the Nukva herself, which are one bond and one connection. These are seven lower ones within these seven upper ones, for they are all one.
This is why it is written, “Seven days and seven days, fourteen days.” All are one and one connection, since when the seven of the Nukva are in wholeness, they rise and clothe the seven of Bina and connect as one. This is why it is written, “And you shall swear by His name,” indicating sevens [in Hebrew, “swear” is written similar to “seven”], from above and from below, to cling to the two sevens, the seven of Bina and the seven of the Nukva, and to unite them as one.
258) It is written about the one who unites these in those, the lower seven in the upper seven, “The Lord will open unto you His good treasure the heaven.” “His good treasure” is one, and He, “The heaven.” This means that when the seven of Nukva rise and clothe the seven of Bina, they are called together, “The heaven,” for then they are one—one treasure, as it is written, “Seven and seven spouts,” and they are one.
259) Two were walking along the way and saw a man coming, robed in a robe of Mitzva [precept], a Tzitzit, with weapons tied under it. One said, “This man, is one of the two: either he is a complete righteous, who wraps himself with a Talit with Tzitzits even on the road, or he deceives people, for he is girded with arms, meaning he is a robber, and he robes himself with a Talit with Tzitzits to fool people, to trap them in his net.”
260) The other replied, “But the highest sages said, ‘Judge every person to a scale of merit.’ And we learned that one who heads for the road and fears robbers should aim for three things: a gift, a war, and a prayer. From where do we have this? From Jacob, who aimed for these three and armed himself for a gift, for war, and for prayer, as it is written, in VaYishlach [And Jacob Sent] that he sent a gift to Esau. He also divided the camps in two, lest Esau would come and strike him, which is for war, and he prayed to the Lord, “Deliver me, I pray Thee, from the hand of my brother,” which is prayer. And this man, walking on the road, has a wrapping of a Mitzva, for prayer, weapons for war, and since he has those two, there is no need to chase after her, to know if there is the third—the gift—for because he has two, he certainly has the third in him, as well.”
261) When he approached them, they greeted him but he did not reply. One said, “Thus, one of these three things that should be in him is not, since he did not prepare himself for the gift, for peace [also “Hello” in Hebrew] is included in the gift and he does not return the greeting.” The other said, “Perhaps he is engaged in his prayer, or whispering his study so he will not forget it.”
263) He told them, “Sirs, what did you suspect me of when you greeted me and I did not reply?” One told him, “We thought perhaps you were saying a prayer or whispering your studies.” He told them, “The Creator will sentence you to a scale of merit.”
264) “But I will tell you. One day, I was walking along the road when I came across a man and greeted him. That man was a robber who rose up against me and pained me. Had I not prevailed over him, I would have been sorry. Since that day, I have vowed to greet only righteous people, and only if I first know that he is righteous, for fear that he could pain me and overcome me by force. And because it is forbidden to greet an evil person, as it is written, ‘There is no peace, says the Lord to the wicked.’”
265) “But when I saw you, and you greeted me and I did not reply, I was suspecting you were not righteous, since I did not see in you a Mitzva that could be seen on the outside. Hence, I did not return your greeting. And besides, I was engaged in my studies and could not return your greeting. But now that I see that you are righteous, the road is paved before me.”
266) “A Psalm of Asaph. Only good.” The Creator made the right, and He made the left, to lead the world. One is called “good,” “right,” and one is called “evil,” “left.” Man includes both and approaches the Creator with everything, as it is written, “In both of your inclinations—the good inclination and the evil inclination.”
267) The evil, which is the left, contains the idol worshipping nations. It was placed on their side to be defiled in, since they are gentile at heart and gentile in flesh. But what does it say of Israel? “Only good to Israel.
268) And should you say that He is good to all, it is not so, but to those who were not defiled by the evil, as it is written, “To the pure of heart,” since this good and this evil—the good is only for Israel and the evil is only for the idol worshipping nations. “Only good to Israel”—to cling with it to the Creator. By that, Israel adhere to the upper one, ZA, with faith, which is Nukva, so that all will be one. This means that through attainment of the good they are rewarded with uniting ZA and Nukva as one and adhering to them.
269) Rabbi Yosi said, “Happy are we for not mistaking you, for it is the Creator who sent you to us.” Because the good is for Israel, Israel have a share in this world and in the next world, and to see the vision of glory eye to eye, as it is written, “for they shall see, eye to eye, the Lord returning to Zion,” blessed be the Lord, Amen and Amen.
1 In Hebrew, the words, “haste,” “accept,” and “appease” have the same root.