Then Judah Approached
1) “Then Judah approached him, and said, ‘Oh my lord, may your servant please speak … and let not your anger burn against your servant.’” It is as it is written, “For You are our Father, though Abraham does not know us and Israel does not recognize us. You, O Lord, are our Father, our Redeemer from of old is Your name.” But when the Creator created the world, each day He did His work properly. On each day, He did as He should have done. When the sixth day arrived and man had to be created, the Torah came before Him and said, “This man that You wish to create, he is destined to anger You. If you do not have patience, it is better for him to not be born.” The Creator replied to her, “Is it without reason that I am called, “patient”?
2) However, everything was created in the Torah, and everything was perfected in the Torah. And as the Torah begins with Bet, the world was created in Bet. This is so because before the Creator created the world, the Nukva, all the letters came before Him and entered one at a time in reverse order, in the order of Tav–Shin–Reish–Kof and not in the order of Aleph–Bet–Gimel–Dalet.
3) The letter Tav came before Him and said, “You wish to create the world with me.” The Creator replied, “I do not, since many righteous are destined to die in you. It is written about it, ‘And set a mark [Hebrew: Tav] upon the foreheads of the men,’ and it is written, ‘And begin at My sanctuary’; do not pronounce, ‘At My sanctuary,’ but rather, ‘At My sanctified,’ who are the righteous. This is why the world will not be created in you.”
4) The three letters, Shin–Kof–Reish, approached each on his own. The Creator told them, “You are unfit for the world to be created in you for you are the letters used for reading Sheker [deceit/falsehood], and a lie is unworthy of rising before Me.”
5) The letters Peh and Tzadik approached, and so did all of them until they reached the letter Chaf. When the Chaf descended from the Keter [Keter written with Chaf in Hebrew], the upper ones and the lower ones were shaken, until everything came to exist in the letter Bet, which is the sign for Beracha [blessing], and in it, the world was perfected and created.
6) But the Aleph is the head of all the letters, so should the world not have been created with it? Yes, indeed, but since Arur [cursed] is read with it, the world was not created in it. Thus, although Aleph is a letter from above, the world was not created in it so as to not give strength and fortification to the Sitra Achra, who is called “cursed,” hence the world was not created in her. Instead, the world was perfected and created in Bet.
7) “For You are our Father,” since this world, the Nukva de ZA, called “You,” was perfected and created on that degree, in blessing, in Bet, and man, too, was created in it and came to the world. This is why the Nukva is regarded as the root of man, and we say to her, “For You are our Father,” for You are our root.
8) “Abraham does not know us.” Even though the sustenance of the world is in him, Hesed, as it is written, “Hesed [grace] is built forever,” he did not try with us as he had tried with Ishmael, when he said, “May Ishmael live before You.”
“And Israel does not recognize us,” since he left all the blessings that he had to bless his sons for this degree, the Nukva, to bless everyone. It is written about that, “And this is what their father said to them.” Nukva is called “this.” “Said to them” means for them, meaning their father, that you will bless them.
Also, in the blessing of Ephraim and Menashe, he said, “The angel who redeems me from all evil,” meaning the Nukva, “Bless the boys.”
9) “You are our Father,” the Nukva, since you always stand over us, to bless and to watch over us like a father watching over his children with all that they need.
“Our Redeemer from of old is Your name,” since You, the Nukva, is the Redeemer. She is also called “the redeeming angel,” and this is the meaning of “Our Redeemer from of old is Your name.” “Your name” indeed, since the Nukva is called by the name, HaVaYaH, and there is no cessation between redemption and prayer, between the blessing, “Redeem Israel” and the Eighteen Prayer [two adjacent sections in the Jewish prayer], as there is no cessation between the blessing for the hand-Tefillin and the blessing for the head-Tefillin.
It is written, “Then Judah approached him, and said, ‘Oh my lord.’” It seems as though it would have been enough to say, “Then Judah approached him.” However, as it is written, “For You are our Father,” where first, both Adam and Nukva de ZA are at the same degree, in revealed Hassadim in illumination of Hochma. Adam was created with the name “Patient One” [in Hebrew: Erech Apayim, “long nose”], which indicates that He stretches His nose and does not reveal it so Adam would be able to receive GAR of illumination of Hochma.
It is the same with the world; Nukva de ZA was created in Bet, meaning a point in His palace, which is a sign for blessing, a beginning of disclosure of Mochin de GAR of illumination of Hochma. Aleph is hidden animals, Hassadim that are covered from Hochma, and Bet is disclosed animals, Hassadim that are revealed in illumination of Hochma.
Israel said to the Nukva de ZA, which is called “You,” “For You are our Father,” since she was the revealed world. This is because the Nukva from Chazeh de ZA and above is called “He,” hidden, and not “You.” And since she is a world that is revealed with illumination of Hochma, she was told, “For You are our Father,” since the children of Israel, too, are from the degree of the revealed world. This is why it was created with the name, “Patient One” [in Hebrew: the one with long nose].
“Though Abraham does not know us,” meaning he did not try with us as he tried with Ishmael, as it is written, “May Ishmael live before You.” Ishmael means he was circumcised but he did not expose Koh [Yod–Hey], meaning he does not extend GAR de [of] Hochma, called Koh. His word is in emptiness, in VAK, without Mochin of illumination of Hochma. And since he needs Hochma because he is from the Chazeh down, but hasn’t any, he is therefore regarded as “waste of the right.”
However, Abraham is Hassadim of the right, Bina, who does not need Hochma. For this reason, he is covered from Hochma because he delights in mercy [Hesed]. This is why he prayed primarily for the Hassadim that are hidden from Hochma, since all his longing and desire aim for them.
This is why it is written, “May Ishmael live before You.” He did not say that about Isaac. It therefore follows that “Abraham does not know us” means that his Daat is not revealed to us. “And Israel does not recognize us,” since Israel is the middle line, from Chazeh de ZA and above, where there is the world that is covered from illumination of Hochma.
Hence, he left the blessings that he had to bless his sons for this degree, the Nukva, to bless everyone, since his sons are from the Chazeh down, which is the world that is revealed in illumination of Hochma. And since he is regarded as merely covered Hassadim, he could not bless them. This is why he left their blessing in the hands of the Nukva, who is the revealed world, so she would bless them. Thus, Israel will not recognize our needs so as to satisfy us.
This is why they said to the Nukva, “For You are our Father,” the Nukva, since you always stand over us, to bless and to watch over us as a father watching over the sons for everything they need, both Hassadim and Hochma.
“Our Redeemer from of old is Your name,” since You, the Nukva, are the Redeemer. This is so because there is redemption only in Mochin of illumination of Hochma; hence, the Nukva is called “the redeeming angel,” with respect to the children of Israel. Also, Yesod de ZA, called “Joseph,” is called “redeemer” with respect to the Nukva because it bestows these Mochin of illumination of Hochma upon her.
This is the reason why there is no cessation between redemption and prayer, between Yesod and Nukva, for it is their unification that we need. This is also why there is no cessation between the hand-Tefillin, the Nukva, and the head-Tefillin, ZA.
This explains the verse, “Then Judah approached him.” Judah is the Nukva, a prayer, and Joseph is redemption. The text tells us that they approached each other for a Zivug, until, “Joseph could not refrain himself,” and revealed those Mochin to them.
Nefesh, Ruach, Neshama
10) When the Creator created the world, He made the lower world as the upper world. He did everything one opposite the other, where each detail in the lower world has a corresponding root in the upper world, and this is His glory above and below.
11) And He created man over everything, to contain and complement all the details of creation, as it is written, “It is I who made the earth, and created man upon it.” “It is I who made the earth” is obvious; He does not need to tell us. But what is the reason for “I made the earth”? It is because “I Created man upon it,” is the persistence of the world, so everything will be one wholeness, since man is the purpose of the whole world and its perfection.
12) “Thus says God the Lord, who created the heavens and stretched them out.” This is the Creator up above, Bina, the Creator of heaven, ZA. Bina always corrects ZA, emanating him and bestowing the Mochin upon him.
“Who spread out the earth and its offspring” is the holy land, the bundle of life, the Nukva.
“Who gives breath [Neshama] to the people on it,” meaning the land, Nukva, gives Neshama.
13) Another thing: Everything is above, in Bina, since from there, from Bina, the breath of life comes out to this land, the Nukva. And this land receives the Neshama, to give everything, since the river, ZA, extends and comes out. It receives from Bina and admits the souls into this land, Nukva, and she receives them and gives to every person who is rewarded with it.
14) When the Creator created man, He gathered his dust from the four directions of the world and made him in the place of the Temple below, the Nukva, and extended over him the breath [Neshama] of life, from the Temple above, from Bina.
15) And the Neshama consists of three degrees, hence there are three names to the Neshama: Nefesh, Ruach, Neshama. Nefesh is the lowest, extending from Nukva, below the ten Sefirot. Ruach is existence that governs the Nefesh, a degree above it, and extends from ZA to sustain it in everything, in Hochma and in Hassadim. Neshama is the highest existence, the light of Bina, which is superior to the light of ZA and the light of Nukva, which are Ruach Nefesh. It governs everything, a holy degree, higher than everyone, above Ruach Nefesh.
16) And these three degrees—Nefesh, Ruach, Neshama—are included in those who have been rewarded with the work of their Master. This is so because first, one has Nefesh. This is a holy correction for people to be corrected in. Since man comes to be purified in that degree, he is corrected to be crowned with Ruach. This is a holy degree that is on the Nefesh, for that man who has been rewarded to crown himself with it.
17) When he ascends in Nefesh and Ruach and comes to be corrected in the work of his Master properly, then Neshama is upon him, a superior, holy degree that governs everything, so he would be crowned in a degree of sublime holiness. And then he will be whole in everything, whole from every side, rewarded with the next world and the Creator’s loved one, as it is written, “To endow those who love me with substance.” “Those who love me” are those with a holy Neshama in them.
18) If those who are rewarded with Neshama are the Creator’s loved ones, why did they die in the flood? They were indeed the Creator’s loved ones, and of all those who had a holy Neshama in them, which were Enoch, Yered, and all the righteous who could protect the land, none was left whose merit was not corrupted. This is why it is written, “Of all that was on the dry land, all in whose nostrils was the breath of the spirit of life, died.” This means that they had already died and perished from the world, and none of them remained to protect the world at that time.
19) Everything is degree over degree, and Nefesh–Ruach–Neshama are one above the other. Nefesh is the first, the lowest degree. Then comes Ruach, which is over the Nefesh and stands atop her, and Neshama is the highest degree of all.
20) Nefesh is the Nefesh of David, the Nukva. She stands to receive the Nefesh from that river that extends and comes out, which is ZA, Ruach. This Ruach stands on the Nefesh, and there is no existence for the Nefesh unless it is in Ruach. The Ruach is between fire and water, meaning Tifferet, middle line, between Gevura, which is called “fire,” and Hesed, which is called “water.” And it is from here that this Nefesh is nourished.
21) The Ruach stands and receives sustenance from another, high degree, called Neshama, from which the Ruach and Nefesh come out. The Neshama is the light of Bina, from which the light of ZA, called Ruach, comes out, as well as the light of Nukva, which is called Nefesh. It is from there that the Ruach is nourished, and when the Ruach travels, the Nefesh travels, too, and it is all one. They approach each other—the Nefesh approaches the Ruach, and the Ruach approaches the Neshama—and they are all one.
22) “Then … approached him” is the approaching of world in a world, the approaching of the lower world, Nukva, Nefesh, Judah, to the upper world, Yesod de ZA, Ruach, Joseph, so that everything will be one. Because Judah was a king and Joseph was a king, they approached each other and united in one another.
For the Kings Assembled
23) “For, lo, the kings assembled” refers to Judah and Joseph, since both of them were kings and they approached each other to argue, both of them together because Judah was a guarantor for Benjamin. He was also a guarantor for his father, in this world and in the next world. This is why he approached Joseph to argue with him about Benjamin, so as to not be an outcast in this world and in the next world.
24) “For, lo, the kings assembled themselves, they passed by together.” “Passed by together” means that they were angered together; they were angry with each other over Benjamin. It is written about it, “They saw, they were amazed; they were terrified, they hasted away. Trembling took hold of them there,” meaning all those who were there.
25) “Pangs, as of a woman in childbirth,” since they feared killing or being killed. And it was all for Benjamin. Joseph was sold under the counsel of Judah and was lost to his father, and now he was a guarantor for Benjamin, and he feared that he would be lost. For this reason, “Then Judah approached him.”
27) “For, lo, the kings assembled.” Here, faith is Nukva because when the desire is revealed and the unification is crowned in ZON as one, the two worlds, ZON, connect together and are assembled together. ZA is to open the treasure and bestow, and the Nukva gathers and collects the abundance into her. And then, “For, lo, the kings assembled,” meaning they are two worlds, the upper world, ZA, and the lower world, the Nukva.
28) “Passed by together,” since all the iniquities in the world do not pass away and are not pardoned until ZON connect together, as it is written, “And passes by the transgression.” Similarly, “Passed by together” means the iniquities have passed away. They were pardoned because everyone’s face shines in the illumination of the Zivug and all the iniquities are pardoned.
29) In the correction of the offerings, when the offering is sacrificed and everyone receives this provision, each as he should, everything connects as one and all the faces shine, and there is one connection, which is a single Zivug. And then, “The kings assembled,” meaning they assembled together to atone for the iniquities and remove them. “The kings assembled” are ZON, who were connected together. “They passed by together” to atone for the iniquities, to illuminate every face, and so that everything will be one desire.
30) Can you even conceive that the kings saw and were amazed? No, these are the litigants, whose joy is to execute the Din [judgment] that they were instructed to. And when both kings are assembled in a single desire, “They saw” that desire of the two worlds, ZON. “They were amazed; they were terrified, they hasted away,” since all the litigants were silenced and were removed from the world, and they could not govern. Then their existence was cancelled and their governance revoked.
31) “Then Judah approached him.” What is the reason that Judah approached? It was because he was a guarantor, as it is written, “For your servant became surety for the lad.” Judah and Joseph must come close together because Joseph is Tzadik, Yesod de ZA, and Judah is a king, Malchut, Nukva de ZA. This is why “Then Judah approached him,” due to the closeness, that they grew close together. This caused many benefits to the world; it caused peace to all the tribes. It caused peace among themselves, between Judah and Joseph; it caused the spirit of Jacob to be revived, as it is written, “the spirit of Jacob their father revived.” Hence, the closeness of one to the other was needed on all sides, above and below.
Beautiful in Elevation
“Beautiful in elevation” is the righteous Joseph, as it is written, “And Joseph was of beautiful form, and fair to look upon.”
“The joy of the whole earth” is joy and gladness above and below.
“Mount Zion in the far north” because the Temple of Shiloh was in Joseph’s lot. “Mount Zion” is Jerusalem, the Nukva. “The far north” is indeed above and below, where both the Temple above, the Nukva, and the Temple below are considered north, in illumination of the left of Bina, which is illumination of Hochma.
33) “The city of the great King.” A place is what is set up before the great king, which is the uppermost king, above all the holy of holies. This is so because from there come all the lights and all the blessings and joys of everyone, since from there each face shines and the Temple is blessed from there. When she is blessed, the blessings go out from there to the whole world, since the whole world is blessed from there.
34) King David would sleep as a horse; he slept little. Thus, how did he rise at midnight? After all, this measure of sixty breaths of the horse’s sleep is little and he would not rise even at a third of the night.
35) However, when the night came, he would sit with all the great ones of his house and he would sentence judgments and engage in words of Torah. This means that he did not go to sleep in the beginning of the night, but close to midnight. Afterwards, he would sleep his sleep until midnight, rise at midnight, awaken, and engage in the work of his Master, in song and in praise.
36) King David lives and exists forever and ever. King David kept himself all his life from tasting the taste of death, since sleep is one part of sixty of death. And David, because of his place, which is “alive,” slept only sixty breaths, since he lived only through sixty breaths, minus one, and from there on, man tastes the taste of death and the side of the spirit of impurity governs him.
37) This is why King David kept himself from tasting the taste of death and from being governed by the side of the other spirit. This is because sixty breaths minus one means that the life above—up to sixty breaths—are sixty high breaths, and life depends on them. And from there down it is death.
38) This is why King David was measuring the night until midnight, so he would remain alive and the taste of death would not govern him. And when half the night was through, David would exist in his place, in his degree, living and existing, since he had woken up from his sleep and sang and praised. This is so because when he awoke at midnight and the holy Keter—the Nukva, awakened—it must not find David connected to another place, the place of death.
39) When half the night was through and the upper holiness awakened, if a person who sleeps in his bed does not rise from his sleep to observe the glory of his Master, by that he connects to death and clings to another place, to the Sitra Achra. This is why King David would always rise at midnight to observe the glory of his Master, living in a living, and he would not sleep in slumber to the point of tasting the taste of death. This is the reason why he would sleep as a horse, sixty breaths, but not in completeness, for they lacked one.
Sleeping means shutting of the eyes, meaning the Mochin. This is as one who is lying mindlessly with his eyes shut. Its root extends from the domination of the illumination of the left line, Hochma, when it is in dispute with the right line, Hassadim, where because the Hochma cannot shine without Hassadim, the Mochin are blocked out.
Awakening from sleep extends from the middle line, since the state of sleep continues until the ascent of the middle line with the Masach de Hirik in it. This is the point of Man’ula [lock], which diminishes the left line and includes it in the right, when the Hochma in the left is included in the Hassadim in the right. At that time, the Mochin open and the Hochma can shine.
This is the reason for the big difference between HGT de ZA from his Chazeh and above and his NHY from the Chazeh down. The three lines of ZA are called HGT. When the Hesed is in dispute with the Gevura, sleep extends to him. And when his Tifferet, the middle line, determines and makes peace between them with the force of the Masach de Man’ula in it, it extends the awakening, meaning the Mochin open. At that time, the Hochma in the left is now included in the Hassadim that are in the right and it can shine. Thus, the Masach de Man’ula is in Tifferet, in the middle line, and this is the point of Chazeh in Tifferet where the Masach de Man’ula that makes peace between the lines resides.
It is known that death extends from Man’ula, as it is written, “If he is not rewarded, it is bad,” which is the disclosure of the Tzimtzum [restriction] in Malchut when she is unfit for reception of light of Hochma, the light of life. Hence, upon her disclosure, the man dies, since the light of life flees from him.
However, it is to the contrary in the correction of the awakening: she becomes the cause of all of life because were it not for the Man’ula in the middle line at the point of Chazeh, ZA would have been unable to awaken from his sleep, and the eyes, Hochma, would be blocked forever because she does not shine without Hassadim. Thus, the whole disclosure of Mochin depends on the Masach de Man’ula.
The difference between HGT from the Chazeh and above, and NHY from the Chazeh and below, is that the Masach and Din in it cannot act at all above its place. Hence, HGT above the point of Chazeh has nothing of the Din of the Man’ula, which is death. But NHY de ZA below the point of Chazeh is no longer affected by the death in the Man’ula. Instead, here the point of Man’ula at the Chazeh has an opposite effect—it is the correction of the awakening, since by the determining, it has become the cause of life here, and it is impossible without it. Thus, the NHY, too, is in life and in sanctity, and the power of death does not govern them at all.
But the Nukva, which is called “night,” receives the construction of her Sefirot from ZA. For this reason, she, too, is divided at the point of Chazeh, like him. From the point of midnight, from the Chazeh and above—in the first six hours through the middle of the night—there is no force of Din and death there from the point of Man’ula at all. Rather, from the point of Chazeh down, in the second six hours, they, too, become life and holiness like the HGT above, if there is the correction of awakening in them.
However, if there is no correction of awakening in them—the sentencing in the middle line—and the dominion of the left without the right continues, meaning sleep, then the force of death in Man’ula at the point of Chazeh awakens and the NHY from the Chazeh down, the second six hours—after midnight—are dominated by death and the Sitra Achra.
However, the kingdom of David is from the Chazeh of Nukva and above, the first six hours before midnight, the fourth of the fathers, which are HGT. It was written that King David lives and exists forever and ever. This is so because his place is from the Chazeh and above of the Nukva, the first six hours before midnight, where it is all life and the force of Din and death at the point of Man’ula in the Chazeh cannot reach there whatsoever. Thus, he lives and exists.
And King David kept himself from tasting the taste of death, so he would not continue sleeping past the middle of the night, when death already governs. This is because sleep is one part of sixty of death, since by the mingling of the Sefirot in one another, there are six Sefirot HGT NHY, where each consists of ten, thus sixty breaths from the Chazeh and above.
Also, there are six Sefirot HGT NHY, sixty breaths from the Chazeh and below. And since the point of Man’ula, which is the cause of death, stands at the point of Chazeh, in Malchut de Yesod from the Chazeh and above, one who sleeps in the first six hours of the night has the cause of death there in the last Sefira [singular for Sefirot] of the sixty Sefirot. Thus, the sleep is one of sixty of death, meaning that there is death—the point of Chazeh—the tenth of the Sefira of Yesod, in one Sefira out of sixty.
Up to sixty breaths minus one he is alive, six hours, where each consists of ten, and they are sixty breaths before the point of midnight, the point of Chazeh in the Nukva, where life is without any force of Din at all. However, one is missing, the tenth in Yesod, the point of midnight itself, where there is the Man’ula, which is the cause of death. Thus, life is only in sixty minus one.
From there on man tastes the taste of death, from the second six hours, since the force of death at the point of midnight, the Man’ula, controls the six hours that follow it. Hence, one who sleeps during them necessarily tastes the taste of death. Life above does not extend more than sixty breaths, through the point of Chazeh—the point of the middle of the night, which are the sixty upper breaths above the Chazeh where the force of Din does not act at all above its place.
This is the reason why King David assumed the measure of the night until midnight and would sleep sixty breaths minus one, until the point of midnight, in which he awoke and did not sleep. Rather, he would extend to it the correction of awakening, which inverts the point of Man’ula in the middle of the night. Thus, what was the cause of death became the cause of life, since when the middle of the night awakened and the holy Keter, Nukva, awakened, the correction of awakening was made above through the middle line, which turns the point of Chazeh in the Nukva from death to the cause of life, from impurity to holiness. And a man who sleeps in his bed and does not awaken from his sleep to observe the glory of his Master connects to death, since the man who sleeps at that time, by doing so, he extends the dominion of the left, the root of sleep. Then the point of Man’ula at the point of midnight remains the cause of death for him because he was not included in the correction of awakening, which turns it from death to life. Thus, he has connected to death, the domination of the Sitra Achra and the impurity.
This is the reason why King David would always rise at midnight to observe the glory of his Master, living in a living, since his degree was “living,” for he was a Merkava [chariot/assembly] to from the Chazeh and above, a fourth to the patriarchs, and the force of Din and death has no effect at all at the point of Chazeh, above its own location. And when he would rise and make the correction of the awakening, he became a Merkava for this correction at the point of Chazeh in the Nukva, which awakens at that time, when he is alive, and the point of Nukva is brought back from death to life.
And this is the reason why he slept as a horse, sixty breaths, six hours before the point of midnight, but not in completeness, since he did not sleep at the point of midnight, which is one sixtieth of death. Instead, he brought it back from death to life through the awakening.
41) “By wisdom did the Lord establish the earth.” When the Creator created the world, He saw that it could not exist because the world was created under the domination of the left line, Hochma without Hassadim, and Hochma does not shine without Hassadim. Hence, it could not exist until He created the Torah, the middle line. ZA is called “Torah”; it includes the two lines—right and left—in one another, so Hochma was included in Hassadim and then Hochma illuminated.
From it, from the middle line, arrive all the upper and lower conducts, in which the upper and lower persist. This is why it is written that HaVaYaH, meaning ZA, middle line, establish the earth by wisdom, meaning He established the earth with wisdom because He clothed the Hochma in Hassadim and the illumination of Hochma could exist in the world. Every existence in the world exists in Hochma and everything stems from it, as it is written, “In wisdom have You made them all.”
42) “By wisdom did the Lord establish the earth, by understanding He established the heavens.” The upper world, Tevuna, was created only by Hochma, and the lower world, Nukva, was created only by the lower Hochma, the Hochma that dresses in the Nukva. It turns out that everyone came from the upper Hochma.
“By understanding He established the heavens.” “Established” is Tevuna, which establishes ZA, the heavens. But it was not established at once. Rather, each day it is corrected.
43) It is written, “The heavens are not clean in His eyes.” But can you imagine there being a deficiency in heaven? Rather, it is an advantage to heaven due to the great love and desire that the Creator, Tevuna, has for the heaven, ZA, and His love for him. And even though He corrects them every day, they do not seem properly corrected in His eyes due to His love for him and His constant desire to shine for them incessantly.
This is so because the next world, Tevuna, elicits sparkling lights each day incessantly, to always shine for them. This is why they are not clean in His eyes. It is written “In His eyes” to indicate that in truth, they are clean, but for the great desire to bestow upon them, they seem unclean to Him. This is why it is written, “By understanding He established the heavens.”
44) “By understanding He established the heavens.” Who is the heavens? It is the patriarchs, HGT. And the patriarchs mean Jacob, the middle line, Tifferet, who includes them, since the middle line includes the right and left within it, meaning Abraham and Isaac. This is so because Jacob is the glory [Tifferet] of the Fathers, and he will shine upon the world, Nukva.
45) And because he ascends inside the next world, rising and clothing Ysrael Saba—who is called “the next world,” covered Hassadim—there is no room for disclosure of illumination of Hochma. For this reason, one fair-looking fowl comes out of him, in light of Hochma, which is called “vision” and “sight,” and all the lights, Hochma and Hassadim, come out of it, as well as any satiation and the anointing oil, to shine upon the land, the Nukva. This branch is the righteous Joseph, who gives satiation, illumination of Hochma, to the whole world, and by whom the world is nourished, for he is illumination of Hassadim. For this reason, anything that the Creator does is superior and everything is as it should be.
46) Thus, these are sixty breaths indeed, the six hours preceding midnight, which are of life, both above in the upper worlds, from Chazeh of the Nukva and above, and below in this world. And past the point of midnight, there are sixty other breaths, HGT NHY from the Chazeh down, all of which are from the side of death, and the degree of death is upon them, meaning the point of Man’ula at the point of Chazeh, which causes every death in the world. And those sixty breaths from the Chazeh and below are called “sleep,” and they are all the taste of death.
47) This is the reason why King David clung to those sixty breaths of life on the six hours preceding midnight, from the Chazeh and above, since the force of Din and death at the point of Chazeh cannot reach them. And from then on he would not sleep at all, as it is written, “I will not give sleep to my eyes.”
48) “O Lord, the God of my salvation, I have cried out by day and in the night before You.” At midnight, King David would rise and engage in Torah, in songs and praises for the joy of the King and the mistress. This is the joy of faith in the land, since this is the merit of faith, Divinity, which is seen in the land.
49) This is so because above, several high angels begin with joy and singing in several ways, praising at night on all the sides, even in illumination of the left side. This is so because at that time it is the dominion of the Nukva, as it is written, “She rises while it is still night.” It is similar below, on earth. He who praises the Creator in the night on earth, the Creator desires him, and all the holy angels that praise the Creator listen to the one who praises the Creator on earth at night, since this singing is in perfection, to enhance the glory of the Creator from below and to sing of the joy of unification.
50) King David wrote, “O Lord, the God of my salvation.” When is the Lord the God of my salvation? He is my salvation on that day when I first sing for You in the night, for then He is my salvation in the day.
51) This is so because he who praises his Master in the song of Torah at night grows stronger in Gevura during the day, on the right side, Hesed. The Hochma that he received in the night from the left side dresses in Hesed from the right side during the day because a thread of grace comes out from the right side, and then it extends on him and he is strengthened in it. This is why David said, “O Lord, the God of my salvation, I have cried out by day.”
52) And this is also why he said, “It is not the dead who praise the Lord.” “It is not the dead” because the living should bless the living, and not the dead toward the living, as it is written, “It is not the dead who praise the Lord.” Rather, we bless the Creator because we are alive and we have no part whatsoever in the side of death. King David is alive and close to the One who lives forever. And one who is close to Him, to the One who lives forever, is alive, as it is written, “But you that adhere unto the Lord your God are alive everyone of you this day.” And it is also written, “And Benaiah the son of Jehoiada, the son of a valiant man of Kabzeel.”
And You Shall Eat and Be Satisfied, and Bless
53) “And you shall eat and be satisfied, and bless.” But do we not bless the Creator before we eat? After all, it is forbidden to eat before he blesses his Master. And the words, “And you shall eat and be satisfied, and bless” imply that one should bless only after the eating.
54) Indeed, the blessing before the eating is the blessing of the prayer to unite ZON, and the one after the eating is the blessing for the food. Two things are needed: 1) to show proper satiation to the degree of faith, Nukva; and 2) to bless her properly so that that degree of faith will be satiated and blessed, and will be filled with joy from the upper life as it should, so she will give us nourishments.
55) Man’s nourishments before the Creator are as hard as the tearing of the Red Sea. This is so because the nourishments of the world are from above, from ZA, from the Masach de Hirik in the middle line. It is so because sons, life, and nourishments do not depend on merit, but depend on luck. And for this reason, man’s nourishments before Him are hard, since it depends on luck, from which the sons, life, and nourishments arrive. This is why the nourishments of the world are hard before Him, for they are not in his possession before he is blessed by luck.
In the beginning, the Nukva was as great as ZA, and she was attached to him from behind. But at that time, the Mochin were not shining in the Nukva due to the absence of clothing of Hassadim, and she imparted nothing upon the lower ones. For this reason, the Nukva diminished herself into a point under Yesod de ZA, which was included in Masach de Hirik in the middle line from Chazeh de ZA downwards, and was cut off into a separate Partzuf from him. Because of this diminution, she no longer has any light of her own and must receive everything from above, from ZA.
This is why it was said that sons, life, and nourishments do not depend on merit. After all, when Nukva was as great and as pure as ZA, she could not impart sons, life, and nourishments upon the lower ones. Rather, it depends on luck, meaning on ZA, whose Yesod is called “luck.” Nukva must be included in the Masach de Hirik in Yesod de ZA, and then her Hochma dresses in Hassadim and she can impart sons, life, and nourishments upon the lower ones.
And man’s nourishments before the Creator—Nukva—are as hard as the tearing of the Red Sea because the nourishments of the world are from above, from ZA. When the Nukva needs to receive from above, from ZA, she must diminish herself. This is why man’s nourishments are hard before her, since she diminishes herself in order to impart nourishments upon the world while she has nothing of her own.
Thus, two things are required:
To bless her properly so that that degree of faith is satiated, blessed, and filled with joy from the upper life as it should be, so it will give us nourishments, as well as to extend for her all the life and abundance of above from ZA, now that she has been diminished, so that she will give us nourishments.
To show satiation to the degree of faith, the Nukva, as it should be. This is so because by showing ourselves as satiated, she is comforted for the diminution that she was diminished for us.
56) Also, copulations in the world are hard before Him, and everything—sons, and life, and nourishments—are so because the firmament, the curtain, is not in use at all. It is even more so with sons, life, and nourishments that are above, in another place. This is why she needed to be blessed, so she would receive from there.
Once the firmament, curtain, meaning the Nukva, has diminished, she has nothing of her own. And everything—sons, life, and nourishments—is because the firmament, curtain, is not in use at all, since she has diminished and she has nothing of her own. This is why one must show oneself as satiated, and this is why she must be blessed, so she will receive from the upper one.
57) All the Zivugim [plural of Zivug] in the world are hard for the Nukva because when the Zivug to beget souls is carried out, all the souls come out from that luck above, from the river that stretches out of Eden, meaning Yesod de ZA. And when there is yearning to extend from below upwards, to extend illumination of Hochma, which is drawn only from below upwards, the souls depart to the Nukva and they all become the same degree, male and female included together. Afterwards, He separates them each to his appropriate place, and then it is hard for that degree to reconnect them male and female as in the beginning, since they connect only in the ways of people, and everything depends on above.
First, the Nukva was emanated as big as ZA and was attached to his posterior. Afterwards, by being included in the Masach de Hirik de ZA, she was cut off into a separate Partzuf. And so it is with the souls of people that are born from the Nukva. In the beginning, when they receive from the illumination of the left in the Nukva, which is illumination of Hochma, each male and female of the souls are attached to one another in their posterior. Afterwards, the Nukva shines for them the Masach de Hirik and they part from one another.
And when there is desire to extend from below upwards, when the illumination of Hochma in the left is extended from below upwards, the souls depart to the Nukva and all become of the same degree, male and female included together, attached to each other through their Achoraim [posterior]. It is just as the Nukva is attached to the Achoraim of ZA when she is in illumination of the left, he separates them by the Masach de Hirik shining on them, and they part from one another.
It is known that in the beginning, the illumination of the Masach de Hirik is in the force of the Man’ula [lock]. She is unfit for reception of Mochin until she is mitigated in Bina and established with a Miftacha [key]. Afterwards, it is hard for that degree to reconnect them male and female as before because due to their inclusion in the Masach of Man’ula, they are unfit for Zivug.
Because they do not connect, unless through such paths as people’s, since they do not connect for a Zivug until after they have been established in the paths, after they received the Masach de Miftacha, which is called “path,” then Ima lends her clothes to her daughter, and it is the same for the male and female in the souls of people.
58) This is why man’s nourishments are as hard as the tearing of the Red Sea, since the tearing of the Red Sea was in order to open upwards paths within him. And as paths and ways are opened in him, so he is split and broken open.
The illuminations of the Man’ula are called “ways,” as it is written, “And Your ways in the great waters.” The illuminations of the Miftacha are called “paths,” as it is written, “But the path of the righteous is as the light of dawn.”
Indeed, the whole difficulty about the tearing of the Red Sea was that it contained two opposite actions: 1) The Egyptians—who extend from GAR de Hochma of the left—had to be drowned. This is done only by the disclosure of the Man’ula, a path. 2) Life and salvation had to be drawn out for Israel—who extend from VAK de Hochma of the left. This is done only by the concealment of the Man’ula and the disclosure of the Miftacha, since Mochin extend only in Miftacha, a path.
This is why it was said that man’s nourishments before the Creator are as hard as the tearing of the Red Sea, since the tearing of the Red Sea was to open ways above, to reveal the Man’ula, and to drown the Egyptians. It turns out that ways would open in the Man’ula to drown the Egyptian, and paths in the Miftacha for Israel. And as ways and paths open in it, so it splits and breaks open because two opposite actions are included in the tearing of the Red Sea, since as ways would open by the force of the Man’ula, and paths by the force of the Miftacha, the sea would split and open to drown the Egyptians and to save Israel.
This is the difficulty in the tearing of the Red Sea, and those two opposite actions are also in the diminution of the Nukva, to impart nourishments upon the lower ones. This is why man’s nourishments are as hard as the tearing of the Red Sea.
59) And this is why everything depends on above, since once she has been diminished, the female has nothing of her own. She must be blessed and be given strength from above so she would be blessed and receive from above, from ZA, and would be properly strengthened. This is why it is written, “And bless the Lord.” The word Et [“of”] indicates to the Nukva.
60) And this place, the Nukva, should be shown satiation and a happy face, for two things are required. And when the Sitra Achra governs the world, she needs to be shown hunger, since that degree of Sitra Achra is hunger, and hunger should be shown to her, not fullness, for because of her, fullness does not rule the world. This is why it is written, “And you shall eat and be satisfied, and bless the Lord your God,” since during the domination of the holiness, there is satiation in the world, meaning that satiation appears with the rule of holiness, and hunger with the rule of the Sitra Achra.
61) Happy are the righteous, whose closeness to each other brings peace to the world because they know how to unite the unification and to make nearness, to increase peace in the world. As long as Joseph and Judah were not close to one another, there was no peace. When Joseph and Judah drew close together, peace increased in the world and joy was added above and below while Joseph and Judah were brought closer. And all the tribes were together with Joseph and that closeness increased peace in the world, as it is written, “Then Judah approached him.”
Then Joseph Could Not Refrain Himself
62) The Creator created the world and made man its ruler, to be king over everything.
63) And from this man, several kinds part in the world—some are righteous, some wicked, some are fools, and some are wise. All four kinds exist in the world, rich and poor, so they will be purified and do good to one another. The righteous will do good to the wicked and reform them; the wise will do good to the fools and teach them wisdom; and the rich will do good to the poor and fulfill their needs.
It is so because by that, man is rewarded with everlasting life and connects to the tree of life, as it is written, “He has scattered abroad, he has given to the needy.” And righteousness that is done stands forever because the Nukva, who is called “forever,” is built from it, as it is written, “And His righteousness endures forever.”
64) When the Creator created the world, He set it up on a single pillar, whose name was “righteous,” meaning Yesod. This righteous is the sustenance of the world. He is the one who sustains the Nukva, called “world,” and he is the one who waters—with illumination of Hochma—and feeds—with illumination of Hassadim—everyone, as it is written, “And a river,” Yesod, “Went out of Eden to water the garden, and from there it parted.”
65) “From there it parted” refers to the food and drink of the river that the garden, Nukva, receives, until the drink spreads into the four directions of the world, from which the people of the world are fed. And many wait to drink and to be fed from there, as it is written, “The eyes of all wait for You and you give them their food in its time.”
Hence, “He has scattered abroad, he has given to the needy” is the righteous, Yesod, which scatters and gives its complete abundance of Hochma and Hassadim that complements all the needy in the world.
“His righteousness endures forever” is the assembly of Israel, the Nukva, called “righteousness.” Because she receives the complete abundance from Yesod, she stands in peace in complete existence, enduring forever.
“The wicked shall see it, and be vexed.” This is the kingdom of the idol worshippers, Malchut de Sitra Achra, who is then envious of the Malchut of holiness.
66) The kingdom of heaven, Nukva de ZA, the Temple, sustains all the poor under the shade of the abode of Divinity. And the righteous, Yesod de ZA, is called “a collector of righteousness,” to have pity and to nourish all the poor who are under the shade of Divinity. This is the reason why collectors of righteousness receive reward, in relation to all those who gave them the charity, since they are a Merkava [chariot/structure] for Yesod de ZA, who is called “collector of righteousness,” and contains all the Sefirot above him.
67) It is written, “Then Joseph could not refrain himself before all them that stood by him,” meaning all of those who were poised to be fed and to drink from him. Yesod, who is called “Joseph,” could not refrain himself and avoid giving them their abundance.
“And no man stood with him when Joseph made himself known to his brothers.” With him means the assembly of Israel, the Nukva. “No man stood with her when Joseph made himself known” means during the Zivug, since Zivug is called “knowing.” “His brothers” are the rest of the Merkavot [plural of Merkava] and armies, as it is written, “For the sake of my brothers and friends.” This means that it was for them that he mated with the Nukva, to give them their abundance. And the meaning of the words, “When Joseph made himself known” is that Joseph mated with Divinity for his brothers, since “To” means “for.”
Also, when the Creator came to mate with the assembly of Israel, as it is written, “When Joseph made himself known to his brothers,” when the Creator bonded with Israel, no man from the nations stood with Him during His Zivug with the Nukva. This is because at that time, they alone receive from the illumination of the Zivug and there is no bonding of the idol worshiping nations with them. This is why it is written, “On the eighth day you shall have a solemn assembly,” since on that day the Creator is in bonding with Israel alone, as it is written about them, “My brothers and my friends.”
68) During the redemption the Creator will raise the assembly of Israel from the dust and will wish to take His vengeance against the idol worshipping nations. It is written about that time, “And of the peoples there was no man with Me,” as it is written here, “And no man stood with him when Joseph made himself known to his brothers,” and as it is written, “And He bore them, and carried them all the days of old.”
It is written that during the redemption, “And of the peoples there was no man with Me,” meaning that no force of the Sitra Achra can prevent him from that. This is the meaning of the words, “And no man stood with him, meaning that no force of the Sitra Achra stood with Him to obstruct Him from making himself known to his brothers. And it is written about it, “And He bore them, and carried them all the days of old,” meaning that He raised Israel above in a way that no force in the world would be able to harm them.
69) “Then Joseph could not refrain himself” is as it is written, “A Song of Ascents. Unto You I lift up my eyes, O You who are enthroned in the heavens.” It is also written, “I will lift up my eyes to the mountains.” “I will lift up my eyes to the mountains” means above, to ZA, to extend blessings from above downwards, to the Nukva, from high mountains. But there are no mountains, but patriarchs, which are HGT de ZA, to extend blessings from them to the assembly of Israel, which is blessed by them. “Unto You I lift up my eyes” means down toward the Nukva, to wait and to anticipate those blessings that come down from there, from ZA down to the Nukva.
70) “O You who are enthroned in the heavens.” Since it is about the Nukva, why is he saying “In the heavens,” which is ZA? He says, “O You who are enthroned in the heavens” because all her powers, her strengths, and the sustenance of the Nukva are in the heavens, who receive them from ZA. This is so because when the Yovel [jubilee], meaning Bina, opens the fountains of all those gates, the abundance of the fifty gates of Bina are all in the heavens, in ZA. And after the heaven receives all those lights that emerge from the Yovel, he feeds and nurtures the assembly of Israel, the Nukva, through a single righteous, Yesod.
71) And since the Yesod has awakened toward her, several pillars stand on all sides to be saturated and to be blessed from there, meaning to receive from the illumination of the Zivug, as it is written, “The young lions roar after their prey.” At that time, she rises for a Zivug in utter secrecy, as it should be, and receives refinements from her husband as she should.
And all those who stand on all sides, who expect to receive from her, stand alone and do not rise with the Nukva. It is written about it, “And he cried, ‘Have everyone go out from me,’ and no man stood with him.” But after she received the refinements from her husband, meaning after the Zivug, then everyone were saturated and fed, as it is written, “They give drink to every beast.”
Why Have You Brought Harm?
72) There were two who spoke against the Creator, Moses and Elijah. Moses said, “O Lord, why have You brought harm to this people,” and Elijah said, “You also brought harm upon the widow with whom I dwell, by slaying her son.” They were both saying the same thing.
73) Moses said, “Why have You brought harm” because the Sitra Achra was given dominion over Israel. “Brought harm” means You have given permission to the other side, of evil, to rule over them.
Elijah said, “Brought harm,” since You have given permission for the Sitra Achra to take the soul of this one. This is the meaning of his words, “You also brought harm,” and it is all one because “Brought harm” means giving permission to the Sitra Achra, who is called “harm.”
74) Elijah said, “Have You also brought harm upon the widow with whom I dwell, by slaying her son,” since the Creator said to Elijah, “Behold, I have commanded a widow there to sustain you.” Anyone who nurtures and sustains one who needs him, especially at a time of famine, unites and clings to the tree of life and causes life for himself and for his sons. And now, Elijah said, “Anyone who sustains a soul in the world is rewarded with life for himself and is rewarded with uniting with the tree of life. And now the tree of death, meaning the evil side, governs the widow that You have commanded to sustain me.” This is why he said, “You also brought harm.”
75) But no harm comes to man from the Creator? When one walks to the right, the Creator’s keeping is always with him, the Sitra Achra cannot govern him, and this harm surrenders before him and cannot rule. And because the Creator’s keeping has been removed from him, if he clings to the evil, since that evil sees that there is no keeping with him, it then governs him and comes to destroy him, and then he is given permission and he takes his soul.
76) Moses said, “Why have You brought harm to this people,” since the evil side was given permission to rule over Israel, to be enslaved by him. Another interpretation, “Why have You brought harm,” since he saw how many of Israel were dying and were handed over to the evil side.
77) When the good, which is the right side, awakens, every joy, every good, and all the blessings are found. And it is all in secret, as the sons of Jacob said, “Blessed by the name of the glory of His kingdom forever and ever,” in secret. This is so because at that time it is a proper unification. This explains why Joseph said during the unification, “Have everyone go out from me,” since the unification must be in secret.
78) But Elijah—who sentences and the Creator keeps, as he sentenced the heavens to not pour down dew and rain—how did he fear Jezebel [Izevel], who sent for him, as it is written, “If I do not make your life as the life of one of them by tomorrow about this time,” and promptly, “He was afraid … and went for his soul”?
79) The righteous do not wish to trouble their Master where harm is evident. Such was Samuel, who said, “How can I go? If Saul hears, he will kill me.” He told him, “Take a heifer with you,” since the righteous do not wish to trouble their Master where harm is evident. It is the same with Elijah: since he saw that harm was evident, he did not wish to trouble his Master.
80) It does not say about Elijah, “And he was afraid and ran for his life,” but rather, “And when he saw that,” meaning he saw, in sight. He saw that the angel of death has been following him for several years and he was not given into his hands. But now, “And went for his soul,” meaning he went to sustain the soul, which is the tree of life, to cling to there. And the angel of death would no longer follow him.
81) In all the places, it is written, “His soul.” But here it writes, “For his soul.” All the souls in the world come from the same river, Yesod de ZA, which stretches and comes out. And that bundle of life, the Nukva, takes all of them. When the Nukva is impregnated by the male, they are all in yearning from both sides, from the craving of the female to the male, and from the craving of the male to the female. And when the craving of the male comes out with great desire, the souls are more alive because everything depends on the craving and the desire of the tree of life, ZA. And since Elijah was from that craving of the male, more than other people, he lived and did not die.
82) This is why it is written, “For his soul,” since “His soul” is female, called Et [“of”]. But El [“for” or “to”] is male. Thus, “For his soul” indicates male only.
And when it is written, “And to the woman,” the female, it is in general, male and female, since when the Nukva is included in the male, it is said, “And to the woman he said.”
“To the woman” means his soul, indicating to a female only, without mingling with the male.
And because Elijah is from the side of the male more than all the other people in the world, he persisted in his existence more than all the people in the world. He did not die like the rest of the people in the world because he is entirely from the tree of life, and not from dust, like the rest of the people. And this is the reason why he departed above and did not die as do all the people in the world, as it is written, “And Elijah went up by a whirlwind into heaven.”
83) It is written, “Behold, there appeared a chariot of fire and horses of fire which separated the two of them, and Elijah went up by a whirlwind into heaven.” This is so because then the body was parted from the spirit and departed not as the rest of the people. He remained a holy angel like the rest of the high angels, doing a mission in the world like an angel. In other words, the miracles that the Creator does in the world are done by him.
84) It is written, “And he requested for himself that he might die.” Previously, it wrote, “And went for his soul,” which concerns existence, but here it is written, “That he might die,” which indicates to the tree where there is death, the Nukva, as it is written, “And her legs go down to death.” And there the Creator appeared before him, as it is written, “And He said, ‘Go forth, and stand upon the mount before the Lord.’”
Afterwards it writes, “And after the earthquake a fire … and after the fire a still small voice.” This is the innermost place, from which all the lights come out.
85) “When Elijah heard it … he said, ‘I have been very jealous for the Lord.’” The Creator told him, “How long will you be jealous for Me? You have closed the door so that death will never rule over you, and the world cannot tolerate you being with My children; you accuse them.” He told Him, “For the children of Israel have forsaken Your covenant.” He told him, “But wherever people keep the holy covenant,” meaning perform the circumcision, “You will be there.”
86) What did Elijah’s thing cause? It is written, “I will leave … in Israel.” The Creator told him, “Henceforth, the world will not be able to tolerate you with My sons, for you will accuse them, as it is written, ‘And Elisha … you shall anoint as prophet in your place,’ to be another prophet for My sons, and you will depart to your place.”
87) Any person who is jealous for the Creator, the angel of death cannot govern him as it does over the rest of the people, and he will have peace, as it is written in Pinhas, “I give him My covenant of peace.”
And He Fell upon His Brother Benjamin’s Neck and Wept
88) “And he fell upon his brother Benjamin’s neck, and wept.” He wept for the first Temple and for the second Temple, which were to be built in the lot of Benjamin, and would be destroyed.
89) “Your neck is like the tower of David, built with turrets, on which a thousand shields are hung, all the armors of the mighty men.” The tower of David is in Jerusalem. Certainly, David built it and stands inside Jerusalem. But the tower of David that the text speaks of is not this tower of David. Rather, it is the Jerusalem above, the Nukva, of whom it is written, “The name of the Lord is a strong tower; the righteous runs into it and is set up on high.” Does “On high” relate to the righteous or to the tower? The tower is on high because the righteous runs in it, meaning Yesod.
90) “Your neck” means the Temple below, which is like the tower of David, the Nukva. It is in the correction of beauty. Just as the neck is the beauty of the body, the Temple is the beauty of the whole world.
91) “Built with turrets” is a hill upon which all the people in the world look, to praise and to pray to. Talpiot [Turrets] has the letters of Tel [hill] Piot [mouths], meaning a hill that all mouths praise and to which they pray.
92) “On which a thousand shields are hung.” This is the thousand corrections that are corrected in it, referring to the illumination of Hochma that is implied in the number 1,000.
“All the armors of the mighty men” means that they all come from the side of harsh Din. This is why they are called “Mighty men.” This means that this illumination of Hochma extends from Bina that returned to being Hochma from her left line, called Isaac, which is harsh Din.
93) As all the corrections of a woman hang on the neck, all the corrections of the world depend on and are present in the Temple. It is written about the Temple, the neck and the beauty of the whole world: “To our very necks we are pursued; we labor, and have no rest.” “We labor and have no rest” means we labored to build it twice, the first Temple and the second one, but we were not given rest, for they did not leave us, and they were ruined and were not rebuilt afterwards.
94) When a neck is ruined, the whole body is ruined with it. Similarly, when the Temple was ruined and darkened, the whole world was darkened and the sun does not shine, nor do the heavens, the earth, and the stars.
95) This is why Joseph wept about it, about the two Temples that were ruined. And after he wept about that, he wept about the tribes that were exiled. When the Temple was ruined, all the tribes were immediately exiled and scattered among the nations, as it is written, “And he kissed all his brothers and wept for them,” for them being exiled.
96) He wept for everyone—for the Temple being ruined twice, and for his brothers, who are the ten tribes that were exiled and scattered among the nations. Afterwards his brothers spoke with him, but it does not say about them, “And they wept,” since he wept because the spirit of holiness appeared upon him and he saw all that. They did not weep because the spirit of holiness was not on them and they did not see it.
And the Voice Was Heard in Pharaoh’s House
97) It is written, “And the voice was heard in Pharaoh’s house.” It is also written, “My soul longed and even yearned.” Any man who prays before his Master should first greet Him every single day and pray his prayer when he should.
98) In the morning, he will unite with the right hand of the Creator, in Hesed. At noontime he will unite with the left hand of the Creator. And one needs a prayer and litany every single day, to unite with the Creator. One who prays his prayer before his Master needs to make his prayer without sound. And one whose voice is heard in his prayer, his prayer is not accepted.
99) Because the prayer is not the same voice that is heard, since the voice that is heard is not a prayer, then what is a prayer? It is another sound, which depends on the voice that is heard. And what is the voice that is heard? It is that voice which is with a Vav. And the voice that depends on the voice that is heard is a sound without Vav [in Hebrew].
A voice that is not heard is Hassadim that are covered from illumination of Hochma, the voice of Bina. The voice that is heard is Hassadim that are revealed in illumination of Hochma, meaning ZA, in which the Hochma appears from the Chazeh down. However, there is another discernment of a voice that is not heard, which is the Nukva when she is Hochma without Hassadim. At that time, the Hochma cannot shine without the clothing of Hassadim. it is called, “a prayer in whisper,” and it is also called “voice” without Vav, since the Vav, ZA, bestows Hassadim upon her and then she is heard. When she lacks the Vav, meaning ZA, she is without Hassadim and she is not heard because she does not impart outside of her.
This is why it is written that the prayer is not that same voice that is heard, for it is Hochma without Hassadim, which is not heard. And what is a prayer? It is another voice, which depends on the voice that is heard, for she needs to receive Hassadim from ZA, which is the heard voice, and then the Hochma in her clothes in Hassadim and she is heard. And what is the voice that is heard? It is that voice which is with Vav, ZA, and a voice that depends on the voice that is heard, that is, which depends on its Zivug. This is a voice without Vav, the Nukva without Hassadim.
100) And this is the reason why one should not make a sound in his prayer, but pray in a whisper, with a voice that is not heard, like the Nukva, which is prayer, where through prayer we unite the voice that is not heard with ZA, the voice that is heard. This is the prayer that is accepted always, since then she has the greatest desire to mate with ZA, as it is written, “And the voice was heard.”
The voice is heard without Vav, meaning that a prayer in a whisper is accepted, as it is written, “Now Hannah, she spoke in her heart; …but her voice could not be heard.” This is the prayer that the Creator accepts, when it is done with the desire and the intention, with the proper correction, and when he unites the uniqueness of his Maker every day as it should be.
101) A voice in secret is the upper voice, the voice in Bina, from which all the voice comes. This is the first discernment of the voice that is not heard. But a voice without Vav is a prayer below, the Nukva, the second discernment of the voice that is not heard. This one is going to rise to the Vav, ZA, and to bond with him to receive Hassadim from him.
102) A voice without Vav is the Nukva when she is separated from ZA. It is a voice that weeps for the first Temple and for the second Temple, as it is written, “A voice is heard in Ramah [also means “height” in Hebrew],” meaning the upper world, the next world, Bina. From Ramah to Beit-El means from world to world—from Bina, which is called “Ramah,” and which is the upper world, to the Nukva, which is called “Beit El,” and which is the lower world. Here, too, in Ramah, it is the upper world, Bina, since at the time when it is heard in Ramah, as it is written, “And in that day did the Lord, the God of hosts, call to weeping, and to lamentation.”
In the beginning of the Zivug of ZON there is reconciliation, when ZA extends to her illumination of Hochma from the left line of Bina. By that, the Nukva is appeased to mate with him. Its extension is through their ascent to Bina, when ZA dresses her right line, Hassadim, and the Nukva dresses her left line, illumination of Hochma.
There are many corrections in that:
She reconciles with him because he extended to her illumination of the left from Bina, which is her own essence, Hochma.
By her clothing of the left line of Bina, the terrible Dinim in that left line awaken there, which block all her lights and she becomes like a burning fire. By that, a great desire awakens in her to mate with ZA and to receive Hassadim from him, to clothe her illumination of the left.
Because of the harsh Dinim, she leaves the GAR of the illumination of the left and receives only the VAK of illumination of the left.
“And the voice was heard” is voice without Vav, during the ascent of Nukva to the left line of Bina, at which time she parts from ZA, who is called Vav, since ZA is entirely the right of Bina and the Nukva is entirely the left of Bina, and they are on the opposite extremes from one another. This is the voice that cries for the first Temple and for the second Temple, since by her clothing of the left line of Bina, all the Dinim awaken there until all her lights are blocked out in the second correction for the awakening of the Zivug. And then it is said, “And the river shall be drained dry.” It will be drained in the first Temple, which is Bina in relation to her ZAT, and “Drained dry,” which is the second Temple, the Nukva. She weeps for those two destructions.
It is written, “A voice is heard in Ramah.” The voice, the Nukva, rose and is heard in Bina, which is called “Ramah” [height], the upper world. “In Ramah” means that the Nukva dresses the left line of Bina, as it is written, “And in that day did the Lord, the God of hosts, call to weeping, and to lamentation.” This is so due to the awakening of the great Dinim that are there, which block all her lights, which is the second correction. And then “The river shall be drained dry,” for the two Temples are ruined.
103) “And the voice was heard” means that it was heard up above, that the Nukva rose up above to the left line of Bina, when the two Temples are ruined because the Vav, ZA, had drifted far and departed from the Nukva. It clothes the right of Bina and the Nukva to the left of Bina, and they depart from each other from one end to the other. And then, “Rachel weeps for her children … for he is gone,” since all her lights were blocked out and she has nothing to bestow upon the children. Hence, they went into exile.
It is written, “For he is gone.” It should have said, “For they are gone,” in plural form. However, “For he is gone” means that her husband is not with her. If her husband, ZA, were with her, she would be comforted for the children because then her lights would have opened and her children would not have been in exile. But because he is gone, she is not comforted for her children because the children had gone far off from her, since her husband is not with her.
104) The house of Pharaoh implies to Bina, which is a house from which all the lights and all the candles appear and become unruly. The Sefirot of Nukva are called “candles,” and everything that was blocked appears from there. This is why Bina is called “the house of Pharaoh.”
“And the voice was heard in Pharaoh’s house” means that Nukva rose to the left line of Bina, at which time all the Dinim awaken upon her, which is the second correction for the awakening of the Zivug. For this reason, the Creator brings out all the lights and all the candles to shine only upon that voice, which is called “voice without Vav,” the Nukva. This is the reason why the Dinim of the left awakened upon her, the craving for the Zivug increased in her, and she mated with ZA, who imparted upon her all the lights and all the candles.
105) When the Creator raises that voice, Nukva, from the dust, and she bonds with the Vav, ZA, then all that was lost from Israel during the exile will return and be theirs. They will be refined in the upper lights that are added to them from the upper world, as it is written, “And it shall come to pass in that day, that a great horn shall be blown.”
Take Wagons … for Your Little Ones
106) “Now you are ordered, ‘Do this: take wagons from the land of Egypt for your little ones.’” It is written, “Rejoice with Jerusalem.” But when the Temple was ruined and the sins caused Israel to be exiled from the land, the Creator departed high above and did not watch over the ruin of the Temple and His people, who was exiled. And at that time, Divinity was exiled with them.
107) When He came down, He observed His home, and behold it was ruined. He observed His people, and behold they were exiled. He asked about the mistress, Divinity, and she was exiled. Then, “And in that day did the Lord, the God of hosts, call to weeping, to lamentation, to baldness, and to wearing sackcloth.” And it is written about Divinity, “Lament like a virgin wearing sackcloth for the husband of her youth.” It is written, “For he is gone.” Her husband is gone because He parted from her and separation was made.
108) And even the whole of heaven and earth lamented, as it is written, “I clothe the heavens with blackness, and I make sackcloth their covering.” All the high angels lamented for her, as it is written, “Behold, their valiant ones cry.” The sun and the moon lamented and their lights darkened, as it is written, “The sun shall be darkened when he rises,” and all the upper ones and lower ones cried and mourned for her because the Sitra Achra governed her, meaning she ruled over the holy land.
109) “And you, son of man, thus says the Lord God to the land of Israel, ‘An end! The end is coming on the four corners of the land.’” “The end” is the end of the right. The end of the left is as it is written, “Puts an end to darkness, and to the farthest limit he searches out.” This is “The end of all flesh.”
110) The end of the right is as it is written, “An end to the land of Israel.” The end has come to the four directions of the earth is the end of the left. The end of the right is the end of the good inclination. This end of the left is the end of the evil inclination, and this is the meaning of “When the sins cause and intensify, it was sentenced that the evil Malchut will be given governance, to rule and to destroy His House and His Temple.” And it is written, “Thus says the Lord God, ‘Evil after evil is coming,’” and it is all one.
The left is the evil, where there are Dinim and punishments. The end of the left is a second evil, the evil inclination, Satan, the angel of death. Those two evils became one because they united with one another.
111) This is the reason why the upper and lower lamented for this end of the left being given governance. Hence, since the holy Malchut, the kingdom of heaven, was lowered and the evil Malchut prevailed, every man should mourn with the holy Malchut and be lowered along with her. For this reason, when the holy Malchut rises and the world is glad, he, too, will be glad with her, as it is written, “Rejoice for joy with her, all you who mourn for her.”
112) It is written about Egypt, “Egypt is a very fair heifer.” Israel were under the rule of this heifer for REDU (Gematria, 210) years when they were in Egypt. And because afterwards Israel were destined to rule over it, it was not implied to them in the words, “Take you wagons [“wagons” also means “heifers” in Hebrew] out of the land of Egypt for your little ones.”
The Klipa of Egypt is extension of Hochma from above downwards from the left line, like the sin of the tree of knowledge. This is so because the Kelim and sparks that Adam blemished with his sin with the tree of knowledge fell into the possession of the Egyptians.
It is written, “Take you wagons out of the land of Egypt,” meaning they will receive Merkavot [chariots/structures] from the land of Egypt for extension of the Mochin. But can it be that the tribes and Jacob would use the wagons of the land of Egypt, who were Merkavot of impurity? However, the harsh Dinim that rule during the illumination of the left are the ruin of the Temple, the exile of Israel, and the exile of Divinity, as it is written, “And in that day did the Lord, the God of hosts, call to weeping, to lamentation, to baldness,” which are applied in every Zivug. It is the same with the general Zivugim, which are exile and redemption.
During the governance of the left, the Sitra Achra was given power to rule over Israel, to destroy his house and his Temple. By that, the complete Zivug for the time of redemption was prepared, the complete three corrections.
This is so because the particular Zivugim [plural of Zivug] and the general Zivugim are the same in all their conducts. And every person should mourn with the holy Malchut and be lowered with her, since no one can receive from the light of perfection of the Zivug of ZON if he is not included with the Nukva when the harsh Dinim of the left awaken upon her, at which time he mourns with her and is lowered with her. By that, he, too, receives those three corrections that qualify him to be included in the illumination of the Zivug.
The most important one among them is the third correction of leaving the GAR of the left and not extending light of Hochma from above downwards, but from below upwards, regarded as only VAK. In return for this, when the holy Malchut rises and the world is glad, he will be glad with her, as well, and he will be able to be included and receive from the wholeness of the Zivug, as it is written, “Rejoice for joy with her, all you who mourn for her.” This means that anyone who is included with the Nukva when the Dinim of the left line awaken upon her, and has mourned for her and been lowered down with her, will rejoice with her when she is in the complete Zivug.
However, if he did not mourn for her because he was not included in her during the awakening of the harsh Dinim, he will not be able to rejoice with her and receive from the illumination of her complete Zivug. This is because he is not guaranteed to be kept from extending the GAR of the left, when the domination of the Sitra Achra returns and intensifies over the holiness. Hence, “Rejoice for joy with her, all you who mourn for her,” since one who mourns for her is certain to extend the measure of VAK de GAR as it should be.
This opens the understanding of the words, “Now you are ordered, ‘Do this: take wagons from the land of Egypt.’” It is written about Egypt, “Egypt is a very fair heifer,” since Egypt is the Hochma de Klipa, and there are four degrees HB TM in it, which are called “ox,” “cow,” “calf”, and “heifer.” But only their VAK were separated from it to holiness, which is from below upwards, the light of Malchut, called “heifer.” It is written, “Rejoice for joy with her, all ye that mourn for her.” This is why the writing does not speak of a fair ox or cow, but only of a fair heifer, since only the discernment of heifer was sorted out from them.
Israel were under the rule of this heifer for REDU (Gematria, 210) years. Israel were under the Klipa of Egypt for several times and several years only to sort out this heifer, which is VAK of the left. This is so because it is forbidden to take from Egypt more than this measure, which is called “heifer.” Afterwards, Israel are destined to rule over her during the illumination of the Zivug. Israel are destined to rule over this heifer, meaning receive VAK de Hochma. This is why it was hinted to them in the words of Pharaoh, “Take wagons [also heifers] from the land of Egypt,” since they were permitted to take this measure from Egypt.
113) Joseph hinted to Jacob about the beheaded heifer, since when they were engaged in that chapter about the beheaded heifer, he parted from him. The beheaded heifer comes because he was found slain and it was not known who struck him. To prevent evil spirits from dominating the land, for they are unwanted, this heifer is given for correction, so that they will not recognize it and will not govern the earth.
114) All people pass away through the angel of death, except one who was slain by people first, before the time of the angel of death to govern him and receive permission to take his soul has come. This is so because he does not rule over a person before he receives permission from above.
115) And for this reason, the angel of death governs him by judgment, as it was written, “It was not known who struck him.” And he has judgment, too, for it is not known who struck him, to slander against this place, the Nukva. This is why the elders of that city took the heifer of cattle, to remove the Din from that place and to be corrected so that the slanderer would not govern over him and he would be saved from him.
Two kinds of Din are included in the words, “It is not known who struck him.” 1) The force of Tzimtzum [restriction] rose to Malchut and the lights of GAR, which are the light of life, parted from the Nukva. 2) Even if she is corrected and the GAR return to the Nukva, there is still strength for the Sitra Achra to slander against her and to block her lights by his gripping to those GAR.
This is the reason why the angel of death can govern from the Din of the Nukva because the lights of GAR departed her, which is considered the first Din. And he, too, has Din, that “It is not known who struck him,” to slander against this place, the Nukva, the second Din, where if she were corrected and the GAR would return to her, he would be able to block her lights.
Hence, there are two corrections that she needs: 1) To remove the Din of Tzimtzum from her and correct her so that the GAR returns to her. This is a correction for the first Din, and it was done by bringing the heifer. 2) To correct her so that the slanderer will not govern her, meaning to reduce her from GAR de GAR. By that, the clinging of the Sitra Achra is revoked, blocking her lights. This is the correction of the second Din, done by beheading the heifer.
116) When Joseph parted from his father, he was sent without company and without food, and what happened, happened. And when Jacob said, “Joseph was undoubtedly devoured,” he said, “‘I will go down to Sheol [the underworld] to my son,’ for I caused him to be killed by sending him without accompaniment. I cannot say, ‘Our hands have not shed this blood,’ as with the beheaded heifer, meaning we did not send him off without company. Moreover, I knew that his brothers hated him, but I sent him to them.” And Joseph hinted all that to him in the sending of the wagons.
117) He sent these heifers by Pharaoh’s words, as it is written, “And Joseph gave them wagons, according to the commandment of Pharaoh.” So why is it said that Joseph hinted to him by sending the wagons? It is because it is written, “Now you are ordered.” There was no need to say, “Now you are ordered,” since it is already written, “And Pharaoh said unto Joseph, ‘Say unto your brothers.’”
However, “Now you are ordered” that he says here is accurate. This is why it writes “Ordered” with a Hey at the end [in Hebrew], to indicate that it is precise. This comes to teach us that Joseph demanded of him to give him wagons. This is why, “And Joseph gave them wagons, according to the commandment of Pharaoh,” since Joseph was the giver and he asked of Pharaoh. But why did he demand wagons from Pharaoh? It is because he wished to hint to his father about the beheaded heifer. And this is why Jacob did not believe it until he saw the wagons and understood the hint that he hinted him, as it is written, “And when he saw the wagons.”
118) In the beginning, it is written, “The spirit of Jacob … revived,” and afterwards, “And Israel said, ‘It is enough; Joseph my son is still alive.’” Why does he begin with Jacob and ends with Israel? In the beginning, the Torah calls him Jacob, for the participation of Divinity in the ban that the tribes executed to not disclose when Joseph was sold. For this reason, Divinity parted from Jacob all that time. But now that Divinity has returned to him, it is said, “The spirit of Jacob their father revived,” for this is Divinity, called “the spirit of Jacob.”
And after Divinity was in him, the degree above went from the degree of Jacob to the degree of Israel, from Mochin de VAK, called “Jacob,” to Mochin de GAR, called “Israel.” From this we learn that the degree above does not awaken above before there is awakening below. This is because here it writes, “And the spirit of Jacob … revived” first, meaning an awakening from below, and afterwards it is written, “And Israel said,” an awakening above.
119) “And God spoke unto Israel in the visions of the night.” It writes “vision” without Vav [in Hebrew], in singular form, implying to the degree of the Nukva, who is called “a mirror” and is called “night.”
“And offered sacrifices unto the God of his father Isaac.” It is written in the beginning in order to evoke the left, which is called “Isaac,” with love toward the Nukva, the love of lovers, which extends from the left. And then, “And God spoke unto Israel in the visions of the night,” meaning He appeared over him at that degree of Nukva, which is called “visions of the night.”
120) “And He said, ‘I am God, the God of your father.” What is the reason that He mentioned His name to him? It is because this is the conduct of the holy side above. The side of impurity does not mention the name of the Creator, and the whole of the side of holiness is mentioned by its name. Also, it is written, “I will go down to Egypt with you,” meaning that Divinity went down to exile with him, and wherever Israel exiled, Divinity exiled with them.
121) How many wagons were there? There were six wagons, as it is written, “Six covered wagons.” There were sixty, and it is all one, since six implies the six Sefirot HGT NHY, and sixty implies that each consisted of ten.
In the beginning, it is written, “The wagons which Joseph had sent.” And in the end, “Which Pharaoh had sent.” The wagons that Joseph sent were properly calculated, and those that Pharaoh sent were too numerous, they were not calculated.
The wagons are the shape of the Mochin of illumination of Hochma. Calculation is Malchut, which is called “calculation.” All the wagons that Joseph sent were calculated; they were only in the measure of the light of Malchut, VAK de GAR, for only this measure, a wagon, is permitted to take from Egypt, and not more. But those that Pharaoh sent were not calculated. Rather, they were more than the measure of a wagon, from the discernment of ox, cow, and calf. This was a gift from Pharaoh, which was forbidden for Joseph.
122) Both came to Jacob—from the wagon that Joseph had sent, and from the discernment of more than a wagon, which Pharaoh had sent. This is why it is written, “Which Joseph had sent,” and it is written, “Which Pharaoh had sent.” And when Israel came out of exile, it is written, “And they shall bring all your brothers out of all the nations for an offering unto the Lord,” since then they will bring all the nations an offering to the Lord like Pharaoh.
123) “And Joseph prepared his Merkava [chariot/assembly].” It is as it is written, “And over the heads of the animal was a firmament like the color of the terrible ice.” But there is an animal above the animal. The animal is from the right line, the face of a lion, Hesed. It is higher and more important than the animal on the left line, the face of an ox. There are four animals in the Merkava: lion, ox, and eagle corresponding to the three lines—right, left, and middle—and the fourth animal is the face of a man, which contains all three.
And there is a holy animal, which stands over the heads of the animals. This is the animal from the left line, the face of an ox, Gevura. After its inclusion in the right, the Mochin of Rosh [head] extends from her to all the animals, since illumination of Hochma extends from the left line.
124) And there is a high animal, above all the other animals, the animal from the middle line, the face of an eagle, Tifferet. And because she subdues the two animals on the right and on the left and mingles them in one another, she is considered above them, more important than them. This animal controls all of them because when this animal gives its strength and shines for all of them—which is the force of the Masach de Hirik and illumination of Hassadim, which are two matters that operate in the middle line—they all travel on their journeys.
This means that they are included in one another, one gives of its strength to the other, and they govern one another. This means that each of them is given dominion over all the others, since the face of the lion controls the three on the right line, the face of an ox controls the three on the left, and the face of an eagle controls the three in the middle one.
125) And there is an animal that is above the lower ones, above the rest of the animals, which are below the world of Atzilut. This is the face of a man, the Nukva. They all feed from her, and the four directions of the world, HB TM, are written in her.
Certain faces shine to each direction. Those are the three faces, lion, ox, and eagle, which shine in each of the four directions. The two directions, Southern and Northern, are right and left, and the Eastern is the middle line. The Western is the Nukva, which receives all of them and includes all of them. And this one, the Nukva, rules over the four directions. They are three to this direction, three to that direction, and three to that direction, and also to the four directions of the world. This means that after all of them are mingled with one another, they are not four in each direction, which are sixteen, but rather three in each direction, which are twelve faces.
126) There is a firmament above the firmament, and this firmament controls them, meaning three firmaments where the right and left are one above the other. The middle firmament governs both of them, subdues them, and mingles them in one another, as was mentioned in relation to the animals. They all look at it and receive from it the decision and the mingling.
“Under the firmament their wings were straight,” since they all governed what they were appointed over, since the middle line establishes the illumination of both of them together, where the right shines from above downwards and the left from below upwards. This is why the right wing is equal to the left wing, as well as the expansion of the length of the rope in them, meaning the force of the Masach in the middle line, which ties the right and left together. Expansion and watering are a field which is watered with water and the water spreads in it.
127) There are three firmaments in each direction, and they are included in one another. In each of the three, there are three, hence they are nine, nine to all directions. There are nine in the Eastern direction, nine in the Western direction. Four times nine are thirty six firmaments. And when they join, they all become one imprint, one firmament in one name, which is the Nukva, who is called “a name,” in the complete unification as it should be.
128) When the firmaments and the animals are corrected into a throne, it is written, “And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone. And upon the likeness of the throne was a likeness as the appearance of a man upon it above.” That good stone, the Nukva, is corrected in the throne, which stands over four pillars. And on that throne was the image of a man, ZA, to bond with him together. The throne, the Nukva, bonds with the man upon it, ZA.
The firmament and the animals are sometimes corrected in the form of a throne, and sometimes in the form of a Merkava [structure/chariot]. They are both the correction of the Nukva for a Zivug with ZA, but when they correct under the domination of the right, they are called “a throne,” and when they correct under the domination of the left, they are called “a Merkava.”
129) When the firmaments and the animals, meaning the Nukva, are corrected so that everything is one Merkava for this man, ZA, it is written, “And Joseph prepared his Merkava [chariot/structure], and went up to meet Israel his father, to Goshen.” This is a Tzadik [righteous], Yesod de ZA, called “the righteous Joseph,” who tied and united his Merkava, the Nukva, with the firmaments and the animals.
“To meet Israel” means man, the man above the throne, which is ZA. “To Goshen” is one approach to draw close together in one approaching and one unification. “To Goshen” comes from the words Geshu Elai [come to me], which is bringing closer and the Zivug of ZA and Nukva, implied here in the Merkava of Joseph and his father, Israel. The writing implies the Zivug in the word “approaching” because it is considered domination of the left, which applies in the beginning of every Zivug, as it is written, “Let his left arm be under my head.” But this is only one approaching, but he soon retires to the right once more because of the Dinim that awaken along with this domination and because then all the lights are blocked.
130) And then, “And … appeared before him,” appeared before him and departed. When the sun appears before the moon, the moon shines to all those who are below in the world. Similarly, as long as the upper holiness, the light of ZA, is over the Temple below, the Nukva, the Temple shines and remains in its wholeness.
However, here it is said “And … appeared unto him, when the light appeared to her and departed. And after the upper light of ZA departed from her, everyone wept for the ruin of the Temple, for the ceasing of the light from the Nukva, due to this Zivug that is dominated by the left, which is the reason why it immediately returns to the right. And the writing says that in this last exile, the majority of the Dinim extend to Israel in the last exile because of the dominion of the left. And this is the reason why it immediately parted from it and returned to the right.
131) When Jacob saw and observed that the correction below in ZON is like the one above in AVI, that he mated under the domination of the right and that the lights returned and reopened as above, he said, “Now let me die, since I have seen your face, that you are still alive,” you exist in the holy covenant, called “the one who lives forever.” This is why, “That you are still alive.” This, also, is why Jacob said first, “It is enough; Joseph my son is still alive,” for he should be alive.
This is so because the departure of the lights that took place after the Zivug under the domination of the left is regarded as death, which is departure of the lights of life. And it is written, “Now let me die, since I have seen your face,” for this is why the lights departed after the beginning of the Zivug, implied in the words, “And … appeared unto him,” which is death. This is so because “For you are still alive” means you are still the holy covenant, the one who lives forever, right. And then the light of Hochma, called “living,” dresses in Hassadim and persists. This is why I was compelled to bring back the Zivug under the domination of the right.
132) It is written, “And Jacob blessed Pharaoh,” even though he was told that Pharaoh was not an evil Klipa, but was regarded as Ima de Atzilut. However, by the literal explanation, he is an evil Klipa.
133) It is written, “My mare among the chariots of Pharaoh.” There are Merkavot [chariots/assemblies] to the left, to the Sitra Achra, and there are Merkavot to the right, above in holiness. They are one opposite the other. Those of holiness are of Rachamim and those of the Sitra Achra are of Din.
134) When the Creator executed judgment [Din] in Egypt, each Din that He executed was in the very same way as those Merkavot of the Sitra Achra, and in the same way as that very side. As that side would kill and take out souls, the Creator acted in the very same way, as it is written, “The Lord slew all the firstborn,” although His way is of Rachamim [mercy]. Also, everything that He did in Egypt, He did in that very same way.
This is why it is written, “I have compared you, my love,” since she is like the riders of Pharaoh, to kill and to take out people’s souls as do the Merkavot of Pharaoh, who is the Sitra Achra. To kill means as it is written, “For I am the Lord, I and not another.” And of the future, it is written, “Who is this who comes from Edom with crimsoned garments from Bozrah?” Then, too, the Creator will kill them, and not a messenger.
135) It is written, “And Israel dwelt in the land of Egypt, in the land of Goshen, and got them possessions in it,” which is an everlasting possession. “And got them possessions in it,” since it was fitting for them to get possessions in it, and not for the Egyptians. “And were fruitful and multiplied exceedingly,” since they had no affliction and were as spoiled as kings as long as the tribes were alive. This is why they “Were fruitful and multiplied exceedingly.”