And Joseph Remembered the Dreams

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130) The Creator made man to be rewarded with His honor, to always serve Him, and to engage in Torah day and night, since the Creator always desires the Torah.

131) And since the Creator created man, He gave him the Torah and taught him her ways. Since he looked in it but did not keep it, and broke the commandment of his Master, he was caught in his iniquity.

132) All those who transgress with one thing in the Torah are caught in it. King Solomon, who was wiser than all the people in the world, breached one thing in the Torah—he had many wives—and caused himself to lose his kingship, when he was made a layman by the hand of Asmodeus.

133) And Joseph, who knew that the Torah said, “Thou shall not take vengeance, nor bear any grudge,” why did he take his brothers through all that he did when they fell into his hands? After all, he knew the law his father had taught him. Indeed, we must not think that Joseph took them through these events to avenge them. Instead, he did all that only to bring his brother Benjamin to him, for his desire was for him. He did not let his brothers fall, for it is written, “Then Joseph commanded to fill their vessels with grain.” He did all that so they would not fall.

134) When the Creator created the moon, the Nukva, He would always gaze at her, as it is written, “The eyes of the Lord thy God are always upon it,” that He always watches it. It is also written, “And told it, prepared it, and also searched it out.” Then He saw, since the sun, ZA, was illuminated when it watched over the Nukva, for he does not receive vision, Hochma, unless during Zivug with the Nukva. What is, “And told it”? Her stones are sapphire [the words, “telling” and “sapphire” have the same root in Hebrew], from the words, Sefirot and illumination.

135) “And prepared it” means prepared it with corrections, so it dwells in correction of twelve borders and seventy angels. This means that the twelve borders divide and become seventy angels. And He established it with seven upper pillars, HGT NHYM de Bina, as in, “The mother lends her clothes to her daughter,” in which to receive the lights and to be in wholeness.

This is so because the whole of the perfection in the Nukva is because she is established with seven upper pillars, which are the Kelim HGT NHYM de Bina. Had it not been for that, she would have been unfit for reception of the lights. “And searched it out” means that He searched her so as to always watch over, for all times, and to never stop so the Sitra Achra will not have suction from her.

136) And afterwards He warned man and said, “And to man He said: ‘Behold, the fear of the Lord is wisdom; and to depart from evil is understanding.’” This is so because the fear of the lord, which is the Nukva, is crowned over the lower ones so as to fear and to know the Creator by her strength. This is why she is Hochma. And depart from evil is Bina, the sorting out of the waste so as to not come to holiness with it. Depart from evil is the existence of Bina [understanding], to know and to observe the glory of the High King.

137) “Treasures of wickedness profit nothing.” Those are the ones who do not engage in Torah and follow worldly possessions, to collect the treasures of wickedness. What does it say? “And those riches perish by evil adventure,” for they are the treasures of wickedness.

138) “But righteousness delivers from death.” Those are the ones who engage in Torah and know her ways, to delve in her. The Torah is called “the tree of life,” and she is called “righteousness,” as it is written, “And it shall be righteousness unto us” because we will keep the words of the Torah.

“But righteousness delivers from death” means actual righteousness, which one gives to a poor one [righteousness also means charity in Hebrew]. Righteousness and Torah are all one. The Torah delivers from death since the Torah is the tree of life. And if it is actual righteousness, it saves from death, after the commandment to revive the poor. Thus, the two discernments, Torah and righteousness, are two facets, and the reasons they save from death are two discernments.

139) The word “righteousness” is called “peace.” “He that tills his ground shall have plenty of bread; but he that follows vain things shall have plenty of poverty.” How did King Solomon, the wisest in the whole world, said that man should exert to till the land and strain in that and leave the everlasting life?

140) “And the Lord God took the man… to cultivate it and to keep it.” This is the work of the sacrifices. “To cultivate it” is the upper king, to extend abundant blessings from the upper king, ZA. And “To keep it” is the lower king, to keep the abundance that the lower king, the Nukva, received. The writing speak corresponding to the upper world, ZA, and the lower world, the Nukva. “To cultivate it” means “Remember,” ZA, and “To keep it” means keeping, the Nukva. This is why with the first tables, which were discerned as ZA, it is written, “Remember the Sabbath day, to keep it holy,” and in the last tables, discerned as Nukva, it is written, “Observe the Sabbath day, to keep it holy.”

141) This is the Garden of Eden, the Nukva, which man should make, till, and draw to her blessings from above, from ZA. And when she is blessed and the blessings are drawn upon her from above, man is blessed with her, as well. For this reason, one who tills his land, who works in order to extend abundance to the Nukva, will have plenty of bread—nourishments from above—which he will receive in return for his work, for one who blesses is blessed. “But he that follows vain things,” who clings to the Sitra Achra, which is the one who follows vain things, “Shall have plenty of poverty.”

142) One who tills one’s land, a man of faiths, of plentiful blessings, is the man in whom there is the faith of the Creator. Such was old Rabbi Yisa. Even though he had food for that day, he would not set the table before he asked for nourishments from the Holy King. After he prayed his prayer and asked for his nourishments before the king, he would set the table. He would always say, “We will not set the table until the food is given from the King’s house.”

143) “But he who makes haste to be rich will not go unpunished,” since he did not wish to engage in Torah, which is the life of this world and the life of the next world.

144) “And Joseph remembered the dreams which he dreamed of them.” Why did he remember those dreams? And what would have happened had he not remembered them?

145) But since Joseph saw that they were coming and bowing down before him, he remembered what he had dreamed of them when he was with them, as it is written, “And, lo, my sheaf arose.” This is so because when he saw his brothers kneeling before him, as it is written, “And Joseph’s brothers came,” “Joseph remembered the dreams which he dreamed,” that is, he saw that they came true. In other words, “And Joseph remembered the dreams” means that he saw that the dreams came true.

146) “And Joseph remembered the dreams which he dreamed.” He remembered them because then there is no forgetfulness before the Creator, for when a dream is good, one should remember it, so it will not be forgotten. And then it comes true, since as it is forgotten by man, it is forgotten above and does not come true.

147) An unsolved dream is like an unread letter; it has no effect on its receiver. Because he did not remember the dream, he is as one who did not know its solution. Hence, one who has forgotten his dream and does not know it, it will not come true for him. This is why Joseph remembered his dream, so it would come true, so it would never be forgotten from him, and he always awaited it.

“And said unto them: ‘You are spies.’” He remembered the dream but did not tell them a thing. Instead, he told them, “You are spies.”

148) “For the dream comes through much effort and the voice of a fool.” “For the dream comes through much effort.” There are several helpers for a dream to come true. These are appointed degrees atop degrees up to the dreams. Some of them are true and some of them have truth and falsehood in them, meaning a part of them comes true and a part of them does not come true. But to true righteous, no words of falsehood appear in dreams at all. Rather, they are all true.

149) Daniel dreamed. If there were false words in the dream, why was the book of Daniel written among the Hagiographa? Indeed, when the soul of those true righteous soars, when they sleep, only holy things connect to them, which tell them words of truth, valid words, which never lie.

150) King David did not see a good dream. This means that he saw untrue things, since the truth was that he was filled with goodness and mercy from the Creator. But indeed, all his days, he engaged in war and bloodshed, and all his dreams were bad dreams, destruction, desolation, blood, and bloodshed, and not dreams of peace.

151) Can it be that a good man will be shown a bad dream? Of course it can, since King David saw all those evils that are destined to cling to those that have breached the words of the Torah, and those punishments by which they will be punished in the world of truth, so he would have the fear of his Master over him at all times.

This settles the question, “How did he see things that were not real?” He saw them in sinners, for they were real in them. And he was shown them in order to evoke him toward fear of heaven. And it did evoke him, as it is written, “God has so worked that men should fear Him.” This is a bad dream, which casts fear over a person. And this is why a righteous is shown a bad dream.

152) We learned that a man who saw a dream should open his mouth in it and ask for solution before people who love him, so their desire will rise up to him favorably and they will open their mouths favorably, and their will and word will all be favorable. The will, which is the thought, Hochma, is the beginning of everything—the beginning of all the Sefirot. And the word, Malchut, is the end of all, the end of all the Sefirot. Hence, he is in wholeness in the Upper One, since here there is the beginning and the end of the Sefirot, and for this reason, all of it persists. Moreover, they ask for mercy for that person, so that that good solution that he has resolved will come true.

153) For this reason, the Creator announces a person in his dream, each according to his degrees, as he is, and in the same way that each and everyone will say that the dream will be. This is so because all the dreams follow the mouth, and it is certain that the dream is only for a righteous man, who sees the dream as it should be.

154) When a person sleeps in his bed, his soul exits and roams the world above. It enters where it enters, and several camps of ghosts are there, wandering in the world and meeting that soul. If that man is righteous, the soul rises upwards and sees what it sees. And if he is not righteous, the soul clings to that side and is told words of falsehood or words of soon-to-be things.

155) Hence, a person who is not righteous is told a good dream which is not entirely true, to deflect him from the path of truth. Once he has strayed from the path of truth, he is defiled, for anyone who comes to be purified is purified, and one who comes to be defiled is defiled.

156) Joseph’s name was certainly not mentioned among those banners, as it is written, “The banner of the camp of Ephraim,” and it does not write, “The banner of the camp of Joseph,” since he was proud over his brothers.

157) Joseph is in the male world, Yesod de ZA, and all the tribes are regarded as the female world, Divinity. Hence, Joseph was not included with them in banners, since he was in the male world.

158) “We are all one man’s sons; we.” It writes, Nachnu [we], and it should have written Anachnu [the letter Aleph is missing in the Hebrew text]. Why is the Aleph missing? Because the covenant, which is Joseph, is not with them, the Aleph departed there and it says, Nachnu, since Aleph is a male. Bet is female; Aleph is male. Hence, the Aleph, which is Joseph, departed there, and the females, the letters Nachnu, remained with Divinity, in which there are the tribes.

159) Afterwards, they said, “we are upright men,” with the added Aleph. They said, and did not know what they were saying. Because Joseph was there, they completed the word and said Anachnu [we], as it is written, “We, your servants, are twelve brothers.” Thus, Joseph was counted. It turns out that when Joseph was counted, they said Anachnu and when he was not counted, they said Nachnu.

160) The Creator desired all that we have said here, for Divinity did not part from here, as it is written, “Then they that feared the Lord spoke.”

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