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58) Pharaoh wished to try Joseph; he misplaced the words of the dream and since Joseph knew the degrees that were implied in his dream, he looked at each thing and said, “Thus you saw,” and arranged every thing in its proper place.
59) “And Pharaoh said… Since God has informed,” meaning after you were, while I was dreaming the dream, you were there. This is why he said all that. You knew how the dream was and you knew its solution.
60) In that case, Joseph said everything—the dream and the solution—like Daniel, who said the dream and its solution. But this is not so. Joseph looked from within Pharaoh’s words, who was saying the words of the dream in certain degrees, and he saw that he was wrong, since his words were not in the order applied in those degrees of the dream. And he told him, you did not see this but that, for the degrees come in their proper order. But Daniel did not observe at all from within the words of Nebuchadnezzar; he told him everything—the dream and its solution.
61) Daniel is called, “vision.” The Nukva is called, “night,” and she is a mirror, which means illumination of Hochma. And since there is no illumination of Hochma in any Partzuf besides her, the Nukva is called, “mirror” or “vision.” Accordingly, the name “night” is vision, and a vision out of vision is the angel Gabriel, whose discernment of vision in him extends from the vision that is the Nukva.
62) “And the appearance of the vision… and the visions were like the vision that I saw.” All these visions in this verse are six degrees. “And the appearance of the vision” are two, and “visions” in plural tense is also two, which makes four, and “Like the vision that I saw” is two, which makes six visions—six Sefirot HGT NHY of the Nukva.
Gabriel has a mirror. In it, the colors above—the six visions in the Nukva—are seen. And they are seen in this vision, which is Gabriel, who is called “a vision out of vision.” And there is a vision for a vision and a vision for a vision, one atop the other. This means that in the vision for a vision, which is Gabriel, there are many degrees, each of which is considered a vision of a vision, meaning a vision of the high mirror, which is the Nukva. There are six discernments of vision of a vision one atop the other, extending from the six visions in the Nukva. All of them are in the degrees HGT NHY, and govern, and all the dreams in the world are resolved in them. They are like that which is above them, like the six visions in the Nukva.
63) For this reason, each of these degrees revealed before him the dream and its solution. But through Pharaoh’s words, Joseph looked at the high degrees that the dream was pointing to and said its solution to Pharaoh.
64) “And he set him over all the land of Egypt,” since the Creator—of His—gave him of Joseph’s: The lips that did not touch a transgression, as it is written, “And according unto thy word shall all my people be ruled,” the hand that did not come near a transgression, as it is written, “And put it upon Joseph’s hand,” a neck that did not come near a transgression, as it is written, “And put a gold chain about his neck,” the body that did not come near a transgression, “And clothed him in garments of fine linen,” a foot that did not ride on a transgression, as it is written, “He had him ride in his second chariot,” the thought, for he did not think of transgression, and he is called, “wise and understanding,” and the heart that did not contemplate a transgression. “And they proclaimed before him, ‘Bow the knee!’” And he received everything from his.
65) “And Joseph went out… and went throughout all the land of Egypt.” What is the reason that he “went throughout all the land of Egypt”? To rule over them, for they were declaring before him, “And they proclaimed before him, ‘Bow the knee!’” Moreover, it was to collect grain in each and every place, “He placed in every city the food from its own surrounding fields,” and did not place the grain of this place in another place, so it would not rot. This is because it is the nature of every place to preserve the fruits that grow in it.
66) All that the Creator had done is to cause evolution, meaning to develop and provide good causes for Israel because He wanted to keep His promise. When the Creator created the world, he first brought everything that the world needed, and then brought man into the world and found nourishments for him.
67) The Creator said to Abraham, “Know for certain…and afterward they will come out with great possessions.” When Joseph came to Egypt, there weren’t many possessions in it. The Creator caused development and brought famine upon the world, and the whole world brought silver and gold to Egypt. Thus, the whole of the land of Egypt was filled with silver and gold. And after the possessions were established in the full measure, He brought Jacob to Egypt.
68) Such are the ways of the Creator: First, He chooses the remedy, then He strikes. First, He established the great possessions in Egypt, then He brought them into exile. This is why He caused development and brought hunger upon the whole world, so they would bring the silver and gold of the whole world into Egypt.
69) For Joseph, who was righteous, it caused Israel to receive wealth, silver and gold, as it is written, “And He brought them out with silver and gold.” This came to Israel by the hand of the righteous, all in order to reward them with the next world.
70) “Enjoy life with the woman.” This verse is a sublime secret. “Enjoy life” is life of the next world, for happy is the man who is rewarded with it, as it should be.
71) “With the woman whom you love” is the assembly of Israel, which is the Nukva, since it is about her that love is written, as it is written, “I have loved you with an everlasting love.” When? When the right side clings to her, as it is written, “Therefore with mercy have I drawn you,” and mercy [Hesed] is the right side.
72) “All the days of the life of thy vanity.” Because the Nukva in Gadlut is called, “the assembly of Israel,” she is tied to life, to Bina, a world where there is life. This is so because this world, which is Nukva, has no life in and of itself. Hence, it is called “a life of vanity,” since it is under the sun, ZA, and must receive from it. The lights of the sun do not reach here in this world and have departed the world on the day the Temple was ruined, as it is written, “The sun will be dark when it rises,” for its light rises and does not shine below, as it is written, “The righteous (Yesod de ZA that gives to this world, which is Nukva) is lost.” Hence, she should be extended life from Bina, as it is written, “Enjoy life.”
73) “For that is your portion in life.” This is the Zivug of the sun, ZA, with the moon, Nukva, since the Nukva is called “portion,” and the light of the sun, “life.” And the sun must come into the moon, and the moon into the sun, so they are not separated. This is man’s share: to cause the upper Zivug by his deeds, to achieve the next world through them.
74) What does it say afterwards? “Whatever your hand finds to do, do it with all your might.” Has the ban been lifted and is there no longer fear of the punishing whip, that man can do all that he can? It replies that it is written, “With all your might.” “Your might” is man’s soul. This is man’s might, by which to be rewarded with this world and with the next world. “Whatever your hand finds to do” means good deeds, with the might of your soul. “Do,” and do not be indolent, for then you will be rewarded with both worlds.
75) Another interpretation: “With all your might” is the woman, the assembly of Israel, which is the power to overcome in her, in this world and in the next world. And man should be rewarded with this strength in this world, so as to strengthen in her in the next world. And the meaning of the words, “Whatever your hand finds to do” is the Nukva, and “Do” means to do good deeds in this world. Do, and you will be rewarded with the next world.
76) One must enhance good deeds in this world because once a person departs this world, he has no strength to do anything, to say, “From here on I will do good deeds,” “for there is no activity or planning or knowledge.” And if one is not rewarded in this world, he will not be rewarded later, in the next world. And one who did not prepare provisions for the journey out of this world will not eat in the next world. There are good deeds that a person does in this world, from which he eats here in this world, but the rest remains for the next world, to be nourished by them.
77) Joseph was rewarded in this world and rewarded in the next world because he wanted to unite with a God-fearing woman, which is the Nukva—this world—as it is written, “and sin against God,” which is the Nukva, called “God.” And for this reason, he was rewarded with ruling in this world, and he credited Israel.
78) “And Joseph gathered.” That river, which stretches out of Eden, Yesod, is called Joseph, and it gathers everything, for it includes and receives all the Sefirot, and all the wealth is in it, as it is written, “And God set them in the firmament of the heaven.” This is so because Yesod is called, “firmament,” which shines to the earth, the Nukva. And all is as it should be, since it is certain that Joseph, Yesod, had to govern Malchut, the Nukva, and bestow upon her.
79) What is the second chariot? The Creator made the righteous governor, since the world—which is Nukva—is nourished by him, and from him it should be nourished. The Creator has an upper chariot, HGTM from Chazeh de ZA upwards, and He has a lower chariot—Nukva. The lower chariot is called the “second chariot,” and Joseph is called “righteous,” Yesod, and he is worthy of riding the second chariot.
80) “And they proclaimed before him, ‘Bow the knee!’” “Bow the knee” is the connection by which the sun is tied to the moon, Yesod, which unites ZA and his Nukva. And all kneel opposite this place, since the intention of kneeling in a prayer is in the Yesod, called Baruch [blessed, as well as Berech—knee]. And they called before him, “Bow the knee” after the kneeling. This comes from the words, “He made the camels kneel down.” And he is placed over the whole world, which is the Nukva, and all the people in the world thank him for the abundance he pours over them. Hence, all is by the counsel of the Upper One.
81) The Creator made the kingdom of earth such as the kingdom of heaven. He had made everything one opposite the other, so all that there is on earth has its corresponding root in the firmament. Also, all that is done on earth was initially before the Creator, above in the firmament. The sacred Malchut did not receive a complete Malchut until she connected to the patriarchs because the Creator made the upper Malchut shine from the patriarchs.
82) And when the righteous Joseph first descended to Egypt, he later extended Divinity with him, since Divinity follows only the righteous. Hence, Joseph was first drawn into Egypt, received all the wealth in the world, as it should be, and then Divinity came down to Egypt and all the tribes with her.
83) For this reason, Joseph, who kept the holy covenant, was rewarded with being crowned in his place, became a chariot for Yesod de ZA, and was rewarded with the Malchut [also kingdom] above and the Malchut below. Hence, anyone who keeps the holy covenant is as though one keeps the whole of the holy Torah, since the covenant is tantamount to the whole of the Torah.
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