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258) The Creator always grants the wishes of the righteous. All the more so with the spirit of holiness, which the righteous Elisha inherited, since Elisha was his(2) servitor and worthy of inheriting him.
259) “…a double portion of Your spirit be upon me.” Is it even conceivable that he asked for two for one, that his spirit would grow twice as great as the spirit of Elijah? How did he ask for something that He did not have, since one cannot give what one does not have? Indeed, he did not ask for twice the spirit for one, but asked of Him that that spirit that he did have, with that one spirit, two miracles will occur in the world, from what Elijah had done with him.
260) “…if you see me.” Why did he condition his request on that? And he told him, “If you can grasp the essence of the spirit that I have left for you when I was taken away from you, you will have it,” because the essence of that spirit is that when he gazes upon it (the spirit), when he sees Elijah, the Dvekut [adhesion] will be in him as it should be.
Since Elijah is the root of the spirit, the spirit is incomplete unless it is connected to its root, which is Elijah. Hence, when one gazes at the spirit, one should see its root, which is the form of Elijah, along with it. Specifically, one should see his form in it when he left him the spirit, when he was taken away from him. This is why Elijah told him, “if you see me when I am taken from you, it shall be so for you,” since then the spirit will act in full.
Yet, he asked to be able to do with his spirit twice as much as Elijah did with him. Did he ask for what he did not have? After all, since Elijah did not act, then he did not have the power to act, so how could he impart this power upon Elisha? And should you say that anyone can act with his spirit as much as he wants and does not need additional upper force, then he should not have asked that of Elijah in the first place, since he could have acted on his own as much as he wished?
The thing is that it is known that during the breaking of the vessels, 320 Nitzotzin [sparks] fell into the Klipot [shells]. Eight kings fell from each Sefira in the ten Sefirot of Nekudim—Daat, HGT, NHYM—in each of which are four Behinot HB TM. Thirty-two Behinot [discernments] from each Sefira and ten times thirty-two is 320 Behinot.
However, only 288 Nitzotzin of those can be sorted and corrected during the 6,000 years. These are the first nine Sefirot in the ten Sefirot of Nekudim, where nine times thirty-two is 288. But the thirty-two Nitzotzin in the Malchut were impossible to sort and must not be touched. Thus, they remain cast away in the Klipot for the whole of the 6,000 years that the world exists, until the end of correction. And since this tenth incorrigible thirty-two is mingled in each body, every person must die. And at the end of correction, when the tenth thirty-two is sorted, it will be said, “He will swallow up death forever,” since all the Klipot will be cancelled and all the lights will appear.
We could ask, “Since it is forbidden to sort and to touch this tenth thirty-two, which is thrown into the Klipot since the breaking of the vessels, how is it possible that it will be corrected in the future? The truth is that there is no need to sort it or correct it whatsoever because at the conclusion of the sorting and correction of all 288 Nitzotzin, the tenth thirty-two will be corrected by itself and will not require any special sorting.
The discernment of Elijah is to bring about the conclusion and end of the sorting and correction of the 288 Nitzotzin, with which the stony heart(3) is instantly corrected. Elijah is BON in Gematria, for his whole purpose was to correct the BON, which is the quality of Malchut, and to bring the tenth thirty-two out of the Klipot.
Each righteous has his role. When he completes his role, he immediately departs and rises. Hence, even though Elijah is the one who reveals the correction of the stony heart, he does not do anything with the perfect lights that appear as a result, for he immediately departs to heaven, since his role has been completed.
This is why The Zohar explains that he had two spirits, one from the 288 Nitzotzin, and one from the stony heart, for one cannot give what he does not have. He asked of him that that spirit, which Elijah had, the spirit from the 288 Nitzotzin, would do twice as much, that it would reveal to him the lights and operations of the tenth thirty-two, as well.
There is no specific spirit to the tenth thirty-two at all. Instead, it appears along with the conclusion and the final scrutiny of the 288 Nitzotzin. And although Elijah did not reveal the lights and operations of the tenth thirty-two himself, it does not count as not being in his authority. Rather, his role was only to show the sorting and correction of the tenth thirty-two in general, and Elisha asked that besides his spirit of 288, he would also obtain the correction of the tenth thirty-two from him. Thus, he would be able to reveal the two-fold lights by himself—the illuminations of the 288, as well as the illuminations of the stony heart.
But why did Elijah condition the two-fold obtainment on seeing if he is taken away from him? This is so because the time when the correction of the tenth thirty-two appears is the last minute of his being in this world, since immediately after he revealed it, he rose to the heavens because his role had been completed. This is why he told him, “If you can grasp the essence of the spirit,” the spirit of the stony heart, which I have left for you “when I was taken away from you,” at the last minute of my being with you in this world, “you will have it,” twice as much.
But if you lose this minute of seeing me, you will not obtain twice as much because the spirit of the tenth thirty-two does not appear before. When Elisha observes the spirit of the tenth thirty-two, to attain it, when he saw Elijah being taken away from him, he will cling and will attain it properly. This is so because only at that moment, when he saw him being taken away from him, was the time of his appearance, and not before.
261) One who considers what he has learned from his teacher, and sees him with the wisdom he has learned from him, can add in that spirit. Joseph saw his father’s form in the spirit of wisdom in all that he did. This is why he succeeded and was given another spirit, in higher illumination. Thus, Jacob illuminated only covered Hassadim, discerned as from the Chazeh de ZA upwards, but Joseph illuminated in revealed Hassadim in illumination of Hochma, since he was the middle line, from Chazeh de ZA downwards. Thus, he illuminated more than his father, Jacob.
262) When that wicked told him, “behold, a vine was before me,” Joseph was alarmed, for he did not know what this was about. He feared it was about the vine of the Sitra Achra, which extends from the left, and which is not united in the right through the middle line. But since he said, “and in the vine were three branches,” meaning illumination of the left, united with the right, through the middle line, his spirit had instantly lifted and had been enhanced with illumination. He gazed upon his father’s form, who is the middle line, and then his spirit shone and he knew the thing.
263) Joseph said, “This must be news that gives complete joy, since the vine is the assembly of Israel, the Nukva.” By that, Joseph was told that it was her time to reign. “…and in the vine were three branches,” three upper degrees that emerge from this vine, Priests, Levis, and Israel, Hesed, Gevura, and Tifferet de ZA, which shine in the Nukva when she is complete.
264) “…and as it was budding, its blossoms shot out.” This is so because it is for them that the assembly of Israel rises to ZA and is blessed by the Upper King, ZA. “…its clusters produced ripe grapes.” Those are the righteous in the world, who are as properly ripened grapes.
Another thing: “…its clusters produced ripe grapes” is wine whose grapes have been kept since the six days of creation, the complete Mochin that she receives from the great VAK de ZA that operated during the days of creation, prior to the sin of the tree of knowledge. Those are guarded from any grip of the Klipot because the wine has not been squeezed yet, meaning these Mochin have not been exposed and are still in their grapes, which is why the Klipot cannot grip it.
Mochin of illumination of the left of Bina is called “wine.” Its extension from above downwards, which is the sin of the tree of knowledge, is called “squeezing.” This is why they said about the tree of knowledge that Eve squeezed grapes and gave them to him.
265) This is what Joseph learned in the dream of the chief of butlers. From here on, the dream is for the chief of butlers himself. There are dreams that are for him and there are dreams that are for others. Some indicate the future of the dreamer, and some—the future of others. “…and I took the grapes” means for himself and not for Joseph.
266) If one sees white grapes in a dream, it is a good sign. Black grapes are not a good sign because they are two degrees, black and white, good and not good. White indicates Rachamim [mercy], and black indicates Din [judgment]. All the grapes, white or black, depend on faith, the Nukva. Malchut of the quality of judgment is black, and Malchut that is corrected in Bina is white. Hence, they are sorted by Hochma for better or for worse. The black indicates that they need Rachamim, that they need to be sweetened by the quality of mercy, which is Bina, and the white indicates that they are governed by Rachamim, since Malchut has already been sweetened in Bina and has become Rachamim.
267) Adam ha Rishon’s wife squeezed grapes for him and brought death upon him, the whole of Israel, and the whole world.
Noah approached these grapes and was not properly watchful. It is written, “He drank of the wine and became drunk, and uncovered himself inside his tent.” It spells, “his tent,” with a Hey and not with a Vav.
The sons of Aaron drank wine and sacrificed an offering with that wine, and died. This is why it is written, “Their grapes are grapes of poison; their clusters, bitter,” since the grapes caused all that.
268) The chief of butlers saw good grapes in his dream, white grapes, in that same vine where they emit contentment and fragrance in complete degrees, as is fitting.
Grapes are the degrees of Nukva. The vine is the Nukva herself. When she is sweetened in Bina, her grapes are white and emit contentment and fragrance.
Joseph knew this and considered the root of the matters. He resolved the dream to the fullest because he was given news in this dream, and hence resolved the dream favorably, and so it happened.
269) “When the chief baker saw…” Damned are the wicked, for all their deeds are evil, and all the words they say are evil and to harm.
270) Because he began his words with “also,” as it is written, “I also saw in my dream,” Joseph was immediately startled; he knew that all his words were to harm and that he had bad news to deliver. “…and, behold, three baskets of white bread were on my head.” This told Joseph of the ruin of the Temple and the exile of Israel from the holy land.
271) “And in the uppermost basket… the birds were eating them out of the basket on my head.” These are the rest of the nations, gathering over Israel, killing them, destroying their house, and scattering them to the four corners of the earth.
And Joseph observed it all and knew that that dream pointed to Israel when they are sentenced and convicted before the king. He immediately resolved the dream unfavorably and it came true in him.
272) They saw two degrees. The chief of butlers saw when the upper degree, ZA, rises and dominates, and the moon, Nukva, shines. And the chief baker saw when it darkens and the evil serpent governs her, the Nukva. This is why Joseph examined that dream and resolved it unfavorably, for everything depends on the solution. And both saw in those two degrees that govern the Nukva that they are either ZA or the evil serpent, that one rules, ZA, and that the other rules, the evil serpent.
(2) Prophet Elijah’s
(3) In Gematria, the numerical value of the word Lev [heart] is thirty-two.
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