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770) The Sium of the Guf, Yesod, is as it is written, “Joseph is a fruitful bough, a fruitful bough by a spring.” It writes “A fruitful bough” twice, a fruitful bough above, Yesod above the Chazeh, and a fruitful bough below, Yesod below the Chazeh. Why is there no fruitful bough below in the corrections of the queen, among the twelve tribes, the twelve oxen that the queen is corrected over them from above? It is because it is written, “Daughters march on a wall,” meaning that daughters are required for her corrections, meaning females, which are the twelve tribes and not sons. Joseph, Yesod, is a son, a male. “Many daughters have done valiantly” are the twelve tribes corrected into a throne under the Nukva, as it is written, “And you excel them all.”
771) Malchut did not receive a complete and holy Malchut until she bonded with the patriarchs, HGT from Chazeh de ZA and above. When she bonded with the patriarchs, she was built as a complete construction from the upper world, the male world, Bina, for then HGT de ZA receive from the right side of Bina, and Malchut receives from the left side of Bina. Also, the upper world is called “seven years” because all seven years are in it, since the Bina contains within her all seven Sefirot HGT NHYM, which are called “seven years.”
772) The upper world, Bina, consists of seven years. This is why it is written, “And he built it seven years.” It does not say, “Within seven years,” as it is written, “For six days did the Lord make,” and not “Within six,” since the six days, HGT NHY de ZA made the heaven and the earth. Here, too, the seven years built it, meaning Bina.
It is written, “These are the generations of the heaven and the earth when they were created,” which means in Abraham, since Abraham, Hesed, is called “seven days,” and the upper world, Bina, was built in him. They are called “the male world,” since Hesed comprises all seven Sefirot and its place is from Chazeh de ZA and above, the place of the four legs of the throne, HGTM, to the Bina atop them. This is why it is regarded as though they build the Bina, since the Bina is supported by them.
773) It is similar below. There are seven years, HGT NHYM, divided into twelve tribes, which are the lower world, Nukva. It is written, “Seven days and seven days, fourteen days.” Since he said, “Seven days and seven days,” they are fourteen days, so why does he say, “Fourteen days”? It is to show the upper world and the lower world, seven days and seven days, hence he indicates them, “Fourteen days.”
Those in the upper world are males and those in the lower world are females. Those females, HGT NHY divided into twelve—this world, meaning the Nukva, is over them. This is why it is written, “Many daughters have done valiantly,” meaning the twelve tribes did valiantly, as it is written, “All the numbered men of the camp of Judah.” Also, they multiplied extensively. The writing ends, “And you excel them all,” meaning that the Nukva is above them all.
774) The writing says, “Many daughters have done valiantly.” However, they are only twelve, and not more, besides this valiant doing that they did. Each of them multiplied, and this is implied in the words, “Did valiantly.” Why does it say, “Many daughters”? It is as it is written, “The outcry of Sodom and Gomorrah, for it is great,” which means it has grown. Also, “many” means “great,” higher and greater than all. These are called “great animals.”
“Did valiantly” means that each tribe multiplied exceedingly. The ones that park on them are Issachar and Zebulun on the banner of Judah, Shimon and Gad on the banner of Reuben, Menashe and Benjamin on the banner of Ephraim, Asher and Naphtali on the banner of Dan. They are called “small animals,” uniting as one with the big animals, Judah, Reuben, Ephraim, and Dan, so the queen, the Nukva, will be corrected in them, to delight the upper and lower in them. It is written about it, “You have created this Leviathan [whale] to play with it.” A Leviathan means bonding—bonding of small animals with big ones. This is why it is written, “Many daughters have done valiantly.”
775) “A fruitful bough by a spring; daughters march on a wall.” It should have said “March” in plural form, like “daughters”. However, “A fruitful bough by a spring,” a spring is the eye of the justice [Ain means both “spring” and “eye”], the Nukva, who receives from justice, Tifferet. Joseph, Yesod, stands and bestows by a spring, the Nukva, and she is the spring, who marches and strides to take daughters for her correction. “Daughters march” means that the Nukva marches with daughters and not with sons. The Nukva marches with daughters who are fit for her correction, and not with sons, who are unfit for correcting her.
“And they dealt bitterly with him and quarreled, and the ones with arrows loathed him.” Through the gazing of love toward him, as it is written, “Turn your eyes away from me, for they make me arrogant,” since they burn me with the flame of your love. Here, too, he could not tolerate the Nukva’s arrows of love, which is why it was said about it, “And they dealt bitterly with him and quarreled.” This is why he says, “And the ones with arrows loathed him,” for he could not tolerate.
This is so because the Nukva is constructed of the left. Hence, her eyes stray ZA to the Dinim of the left. And since he is from the middle line, he cannot tolerate. Joseph, Yesod, is the middle line, as well, leaning neither to the right nor to the left. Hence, he, too, cannot tolerate the Nukva’s arrows of love, which are the awakening of the left.
776) “And his bow was set firm.” A bow is the Nukva. Why does it write, “His bow” and not “A bow”? It is Joseph’s mate, and this is why it says, “His bow.” “Firm” means that she clothed him in power and might, meaning that his power did not wane due to his Zivug with her, for she knew that Joseph would not stray in that degree, that he would not deviate to the degree of the left, the place of Dinim, due to the Zivug, since his sign of the covenant is to the right and left together.
777) “And the arms of his hands were made golden.” What does it mean that they were made golden? It is written, “Nicer than gold and from much gold.” It is also written, “Vessels of gold in exchange for her.” “Were made golden” means gold and precious, since the hands of his arms were made precious with the upper gems, the upper Nukva from Chazeh and above, since he received the abundance from her Zivug.
He received it, as it is written, “From the hands of the mighty one of Jacob,” meaning from those two sides, the right and left lines, in which Jacob was strengthened. It is from there that that precious stone was nourished, meaning the Nukva, as it is written, “From there he shepherds the stone of Israel.”
That stone is nourished from those twelve sides, north and south, the hands of Jacob, since there is HGT NHY in the north and HGT NHY in the south, which are twelve. And the Nukva is placed between them, is blessed from them, and is nourished from them through a righteous, Joseph.
778) Another blessing was added to Joseph, as it is written, “From the God of your father, and He will help you, and of the Almighty, and He will bless you.” It should have said, “The God of your father, and He will help you, and the God Almighty, and He will bless you.”
779) However, he inherited above, in ZA, and below, in the Nukva. He inherited above, as it is written, “From the God of your father,” the upper inheritance, the place that is called “heaven,” ZA, to which Jacob was a Merkava [chariot/assembly]. “And He will help you” means he will not exchange this place for another and his help will be from this place and not from another.
780) “And of the Almighty” is another degree, a lower one. In all places, “The Lord” is Divinity, as in “And I feared the Lord.” “And” includes Divinity. “And of,” with a Vav, implies to ZA, to include day, ZA, with night, the Nukva, and night with day, as it is written, “And of the Almighty,” with a Vav, since from there blessings go out to the world.
781) Why is it not written, “And the God Almighty”? After all, “And the God Almighty” means that it concerns the Nukva, since the Nukva is called God Almighty, too, as it is written, “And may God Almighty give you mercy.” It is all one place. God Almighty concerns the Nukva, too, just as “The Almighty.” Thus, why did it leave out the Lamed from El [God] and wrote the Tav instead, meaning Et [“of”]? It should have written, “And the God Almighty.”
However, when these trails come out from above, meaning the twenty-two letters, through which all the completeness comes, and which are the whole of the Torah, which is all the abundance in ZA, the heaven, ZA, inherits them. It is written about it, “The heaven,” where “the” [comprised of Aleph–Tav] is the sum of all twenty-two letters from Aleph [first letter in the Hebrew alphabet] to Tav [last letter].
From here it goes out to the oral Torah, called “earth,” Nukva, as it is written, “And the earth,” where “and the” is the sum of all twenty-two letters that the Nukva takes. In the beginning it is “And the heaven,” ZA, including all of them as one, and then the moon, Nukva, is crowned with all of them, receiving them from ZA, and sits with complete perfection. At that time, the blessings extend from there. The writing says about it, “And of the Almighty,” to indicate the great perfection of all twenty-two letters in the Nukva, from which are all the blessings.
782) It is written, “And He will bless you” with a Vav, so there will be more sustenance to the blessings, and forever. This is so because wherever there is a Vav, it implies that there is addition and sustenance in it. Thus far is the general.
Subsequently, he details them, as it is written, “Blessings of heaven above, blessings of the deep that lies beneath.” Thus far the blessings from ZA and from Nukva are implied in general. “From the God of your father” implies to ZA, and “Of the Almighty” implies to the Nukva. Afterwards he details them, as it is written, “Blessings of heaven above,” for ZA, and “Blessings of the deep that lies beneath,” for the Nukva.
783) “The blessings of your father prevailed over the blessings of my parents.” “The blessings of your father,” Jacob, middle line, “Prevailed over the blessings of my parents,” Abraham and Isaac, since Jacob inherited more merit than all the patriarchs, for he was complete in everything. This is so because the two lines, right and left—Abraham and Isaac—have no perfection until the middle line, Jacob, comes and decides between them. For this reason, he inherited all the Mochin in the two lines, right and left. In that respect, it follows that the blessings of the middle line prevail over the blessings of the two lines, right and left, since it both complements them and inherits them.
He gave everything to Joseph because so it should be. The righteous, Yesod, Joseph, takes everything and inherits everything together, meaning receives from all the Sefirot of ZA together. All the blessings are in him, he extends the blessings from the Rosh, from GAR de ZA and above, and all the organs of the body of ZA, HGT NHY, are corrected to impart the blessings in him, in Yesod. At that time, Yesod becomes a river that comes out of Eden.
784) “Out of Eden” means that all the organs are in one connection, and in the pleasure of the craving from the abundance of the Rosh above and from below. They all impart their pleasure and craving into Yesod, who becomes a river that stretches and comes out of Eden. Eden means Idun [gentleness] and pleasure. We should also interpret that “Out of Eden” means that everything flows out of the upper Hochma, called “Eden,” to be drawn and to become a river. It stretches until it reaches Yesod, and then all the Sefirot of ZA are in blessings, and it is all one.
785) “Until the lust of the hills of the world” is the craving for those hills of the world, the two females, one above, Bina, and one below, Nukva de ZA. Each is called “a world,” and the craving of all the organs of the body, all the Sefirot ZA, is for two mothers. They have a desire to suckle from the upper Ima, Bina, and a desire to connect to the lower Ima, the Nukva, and they are all one desire. For this reason, they will all be the Rosh [head] of Joseph, Yesod, meaning that the degree of the righteous, Yesod, will be blessed; that is, he will take everything, as it should be.
786) Happy are those who are called “righteous,” since only those who keep that degree of the sign of the covenant of holiness are called “righteous.” Happy are they in this world and in the next world.
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