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10) When the Creator created the upper world, Bina, He established everything as it should be and elicited upper lights that shine from all sides, which are the three lines, and all are one. He created the heavens above, ZA, and the earth above, the Nukva, so they would all be established as one, Bina and ZON, in favor of the lower ones.

11) “The king establishes the land by justice.” The King is the Creator, Bina, and “By justice” is Jacob, ZA, the sustenance of the land. Hence, Vav of HaVaYaH, ZA, is nourished by the upper Hey of HaVaYaH, Bina, the bottom Hey of HaVaYaH, Nukva, is nourished by the Vav, ZA, whose sustenance of the land is “By justice,” ZA, since He “establishes the land by justice” with all its corrections and nurtures it.

12) “The King” is the Creator, and “By justice” is Joseph. “Establishes the land,” as it is written, “And all countries came into Egypt to Joseph.” And since the Creator desired Jacob, He made Joseph ruler over the land.

13) “The king” is Joseph, and “Establishes the land by justice” is Jacob, since as long as Jacob did not come to Egypt, there was no sustenance to the land due to the famine. Since Jacob came to Egypt, the famine was lifted, thanks to him, and the land was sustained.

14) “The king establishes the land by justice.” This is King David, as it is written, “And David administered justice and righteousness for all his people.” He sustained the land during his life, and owing to him, it stands after his passing from the world. “But he who exacts gifts and tribute overthrows it.” This is Rehoboam [Rehavam], and “He who exacts gifts” means a proud man. And Rehoboam was proud, for he said, “My father chastised you with whips, but I will chastise you with scorpions.” Hence, his kingdom was torn.

15) Although the sentence has been given over the world, the Creator withholds Himself for the righteous and does not govern the world. Throughout the days of King David, the land had existed for him. After he died, it existed thanks to his merit, as it is written, “For I will defend… for My own sake, and for the sake of My servant, David.” Similarly, all through Jacob’s days and all through Joseph’s days, punishments did not rule the world because the famine had stopped for them and the enslavement in Egypt was delayed.

16) “The king establishes the land by justice” is Joseph. “But he who exacts gifts and tribute overthrows it” is Pharaoh. Because he hardened his heart against the Creator, the land of Egypt was ruined. And previously, the land was sustained through Joseph in that dream that Pharaoh dreamed, as it is written, “And it came to pass at the end of two full years.”

17) “The Lord lives, and blessed be my Rock; and exalted be the God of my salvation.” It writes Elokey [Hebrew: the God of] with a Vav. “The Lord lives.” “Lives” is a righteous, the foundation [Yesod] of the world, Yesod de ZA, called, “He that lives forever,” and “Blessed by my Rock.” This is the meaning of the words, “Blessed be the Lord my Rock,” which is the world, Nukva, which exists through the righteous, for the righteous—Yesod de ZA—bestows upon her and she persists. “And exalted be the God of my salvation.” Exalted is the upper world, Bina. “The God of”—with Vav—is heaven, ZA, as it is written, “The heavens are the heavens of the Lord.”

This text clarifies the wholeness of the bestowal of Yesod, called, “He that lives forever,” upon the Nukva, called, “world” and “rock.” This happens when two upper degrees, Bina and ZA, unite in Yesod. Bina clothes ZA with her Mochin, they bestow upon Yesod, and he bestows upon the Nukva, from whom all the lower ones receive.

Here is the meaning of the words, “The Lord lives,” and “Blessed be my Rock.” He that lives forever is Yesod—bestowing—and the Rock, the Nukva, is blessed by him, when “Exalted be the God of my salvation,” that is, when ZA, called “The God of” with a Vav, rises with the clothing of Bina in it. This is so because “exalted” implies Bina, since when Yesod receives from these two degrees, it has the ability to bestow upon the Nukva.

18) “Blessed be the Lord, day by day.” “Blessed be the Lord [ADNY],” the Name is written with Aleph–Dalet–Nun–Yod, implying the Nukva. This text is the essence of the wisdom. “Day by day” are two years, which are two degrees, Bina and ZA, which are the only ones through which the Nukva is blessed, as it is written, “And it came to pass at the end of two full years that Pharaoh had a dream, and behold, he was standing by the Nile.” This is Joseph, since the Nile is the righteous Joseph.

Here he brings another evidence that the Nukva is blessed from the Yesod only when two higher degrees, Bina and ZA, unite in it. The writing says, “Blessed be the Lord,” which is because of the “day by day,” when Bina and ZA, which are two years, unite in her through the Yesod.

And then, “The God,” Nukva, “Bears our burden; our salvation, Selah.” Thus, the writing explains, “And it came to pass at the end of two full years,” after the two years—the two degrees Bina and ZA—were erected, “Pharaoh had a dream, and behold, he was standing by the Nile.” Then the Nile, which is Joseph, was completed and bestowed upon the Nukva, which is seven cows, as it is written, “And lo, from the Nile there came up seven cows,” the Nukva.

19) “And lo, from the Nile.” All the degrees below are blessed from this river, which is Yesod, since that river, which stretches out of Eden—Bina—waters and nurtures all. And Joseph, Yesod, who receives from Bina through ZA, is a river by which the whole of the land of Egypt is blessed.

20) That river, Yesod, is the seven degrees of the Nukva from her HGT NHYM, which extend from her and stand at the world of Beria. They are watered and blessed from it. And these are the seven sleek and fat-fleshed cows. “And they grazed in the marsh grass,” meaning in bonding and brotherhood, as there was no separation between them and they were all praiseworthy, for there was no suction from them to the Sitra Achra.

This is so because all those seven degrees are the seven young maidens that are suitable to give to her, which are the seven palaces of Beria, all of which are praiseworthy. And they are also seven sleek cows, all praiseworthy. Conversely, the writing says, “The seven eunuchs who served in the presence of the King.” Not all of those seven are praiseworthy, but there is a part in them for the forces of impurity, which are the seven unsightly cows.

21) The seven sightly cows are the upper degrees of other degrees, and the seven unsightly cows are other degrees, below. The upper ones are from the side of holiness, and the lower ones are from the side of impurity.

22) “Seven ears of corn.” The first seven ears were good because they are from the right side, of which it says that it is good, and the seven bad ears are below them. The seven good ears are from the side of purity, and the bad ones are from the side of impurity. And all are degrees that stand one atop the other and one opposite the other, and Pharaoh saw them all in his dream.

23) Was that wicked, Pharaoh, shown all the degrees? He did not see the degrees themselves, only their semblance, since there are several degrees over degrees, one opposite the other and one atop the other, and Pharaoh saw those degrees that are below.

24) As man is, so he is shown in his dream, and so he sees. And as a soul rises to attain, each according to his degree, as is appropriate for him. Hence, Pharaoh saw as was appropriate for him and not more.

25) “And it came to pass at the end.” “To every thing there is a season, and a time to every purpose under the heaven.” All that the Creator has done below, He set a season and a time for it. He set a time for light and for darkness, and a time for the light of the rest of the nations. Except for Israel, for they now govern the world. And He set a time for darkness, which is the exile of Israel under their rule; the Creator set a time for everything. Hence, “To every thing there is a season, and a time to every purpose.” What is, “A time for every purpose”? It is time and purpose for every object below; there is a set time and purpose for all the good that is found below.

26) What is time? It is as the verse goes, “It is time for the Lord to work; they have broken Your law.” It is also written, “That he shall not enter at any time into the holy place.” This is the degree appointed over the governance of the world, the Nukva. Hence, “Time,” the Nukva, is appointed over every object under heaven.

“And it came to pass at the end of two years” because of that end of darkness, for He had set a fixed time for light and for darkness, Pharaoh saw in his dream, and from there was the dream known and revealed to him.

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1) “And it came to pass at the end.” “Man puts an end to darkness and to the farthest limit he searches out the rock of darkness and shadow of death.” “Puts an end to darkness” is the end of the left that is not included in the right, which is Satan and the angel of death, who wanders in the world and incites people to sin. He roams above and stands before the Creator and slanders and complains about the world. “And to the farthest limit he searches,” since all his deeds are not to benefit, but always to consume and to yield destruction in the world; he takes people’s souls and puts them to death.

2) “The rock of darkness and shadow of death” is a stumbling block, Satan, since it is in this that the wicked fail. And it stands, “A land of thick darkness, as darkness itself.” There is the land of the living, above—the land of Israel, Nukva de [of] ZA—and there is the land below, called “darkness” and “the shadow of death,” which emerges from the dark land, the Nukva de Klipa [shell]. A rock of darkness and the shadow of death is the end from the side of the darkness, Satan, the waste of gold.

3) See how people should consider the work of the Creator and delve in the Torah day and night, so as to know and to observe His work, for the Torah declares before man every day and says, “Whoever is naive, let him turn in here.”

4) And when a person engages in the Torah and clings to it, he is rewarded with strengthening in the tree of life, ZA. And when a person is strengthened in the tree of life in this world, he strengthens in it for the next world. And when the souls depart this world, the degrees of the next world will be corrected for them.

5) The tree of life divides into several degrees, and they are all one. This is so because there are degrees in the tree of life, one atop the other—branches, leaves, shells, trunk, roots, and it is all the tree. Similarly, one who delves in the Torah is corrected and strengthens in the tree of life, the trunk of the tree.

6) And all the children of Israel are strengthened by the tree of life; they all literally cling to the tree but some to its trunk, some to the branches, some to the leaves, and some to the roots. It turns out that they all cling to the tree of life, and all those who engage in the Torah cling to the trunk of the tree. For this reason, one who engages in the Torah clings to the whole tree, for the trunk of the tree contains all of it.

7) “And it came to pass at the end.” The end is a place where there is no remembering, the end of the left, as it is written, “Only keep me in mind when it goes well with you.” Is this appropriate for Joseph the righteous to say, “Keep me in mind when it goes well with you”? But since Joseph considered his dream, he said, “The dream is certainly one of remembering.” But he was wrong about that, for it was all in the Creator.

The Mochin are completed only with the coming of the middle line. Before that, there is division between the two lines, and each wishes to sustain its dominance and to revoke the other’s luminescence. The right wishes only for illumination of Hassadim and cancels the illumination of Hochma in the left, while the left wishes only for illumination of Hochma and cancels the illumination of Hassadim, until the middle line comes and decides between them; it mingles them in one another, and sustains the illumination of both, each according to its way.

However, there are two kinds of Hitkalelut [mingling] about it:

1. When the illumination of the left is included in the right, and the right dominates, shining only in Hassadim that are covered from Hochma. This is the degree of ZA, where even though he has Hochma from the left, he does not use it because he delights in mercy.
2. When both are mingled in one another, and both govern in one Hitkalelut. The right shines in illumination of Hochma, called “revealed Hassadim,” and the left shines in illumination of Hassadim. This is the degree of Yesod de ZA, the middle line, which shines from Chazeh de ZA down. This is the degree of Mochin that is governed by Joseph, and it is called, “Mochin of remembrance.”

Since Joseph considered the dream, he said it is a dream of remembrance, that the middle line has already been drawn in the upper Mochin. He thought that here there was already the second Hitkalelut, called “Mochin of remembrance,” which are the complete Mochin that reveal Joseph’s dominion. Hence, he spoke with confidence and knowing the future, “Only keep me in mind when it goes well with you,” meaning that the Mochin of remembrance will appear with the coming true of the dream of the chief of butlers, as it is written, “Only keep me in mind,” together with him.

But he was wrong about that, since there was only the first Hitkalelut here, while all the words of the dream were in the Creator, ZA, which is covered Hassadim. The second Hitkalelut, which is Mochin of remembrance—considered Joseph’s dominion—had not occurred yet.

8) Hence, in correspondence to the place where there was forgetfulness, “The chief cupbearer did not remember Joseph, but forgot him.” “But forgot him” indicates the place where there is forgetfulness. This is why it is called, “end,” of the side of darkness. And what are two years? They are the length of time for the degree of forgetfulness to return to the degree of remembrance.

This is so because as long as the second Hitkalelut for Mochin of remembrance did not occur, the Klipa of forgetfulness, called “the end of days,” stands at the left line. It is so because by the force of the second Hitkalelut, the place of forgetfulness returns to being a place of remembrance, as it is written that all the words of the dream were in the Creator in the first Hitkalelut. The place of forgetfulness stood before him, for in this place the Mochin of remembrance will later appear, for the governance was given to the Klipa of forgetfulness, and she is called “end,” on the side of darkness, in the left side, which is dark prior to the Hitkalelut.

Two years. What are two years? A complete aggregation of correction is called, “a year.” Bringing the degree of forgetfulness back to the degree of remembrance requires two mingles, which are two years. After that he said, “Pharaoh had a dream,” meaning Pharaoh’s dream was already considered the second Hitkalelut.

9) “Pharaoh had a dream, and behold, he was standing by the Nile.” This was Joseph’s dream, a dream of remembrance, which reveals Joseph’s domination because every river is the righteous Joseph, for anyone who sees a river in a dream sees peace, which is the degree of Yesod, Joseph, as it is written, “I will extend peace to her like a river.” Thus, a river implies Joseph.

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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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273) “Create me a pure heart, O God, and renew a steadfast spirit within me.” “A pure heart,” as it is written, “Give Your servant a heart that hears.” It is also written, “a merry heart has a continual feast,” and this is why it is certainly a pure heart.

274) “…and renew a steadfast spirit within me,” as it is written, “and the spirit of God hovered over the face of the waters,” which is the spirit of the Messiah. It is written about that spirit, “and I will put a new spirit within you.” And David prayed for that steadfast spirit, the spirit of the Messiah, to “renew a steadfast spirit within me.”

275) There is another side, an impure heart and a spirit of distortion, which incites people to sin. This is the spirit of impurity, called “the spirit of distortion,” as it is written, “The Lord has mixed within her a spirit of distortion.” This is why David asked, “Renew a steadfast spirit within me.” “Renew” refers to the renewal of the moon, the renewal of Nukva’s Zivug with ZA. When the moon is renewed, David, king of Israel (the Nukva), lives and prospers, meaning obtains Mochin de Haya. And it is said about that, “renew,” meaning renew the Zivug with ZA.

276) “…and I will be a lying spirit” is the spirit of Naboth the Jezreelite. But can souls return to this world after they have risen? This is perplexing, for he said, “I will go forth, and I will be a lying spirit in the mouth.”

277) What is the reason that Ahab was punished? After all, it is the law of Torah that Samuel be put before Israel, as it is written, “He will take the best of your fields and your vineyards and your olive groves.” And if Ahab took the vineyard from Naboth, it was by law. Moreover, Ahab would have given him another vineyard or gold, but he would not take. So why was he punished?

278) As they said, that spirit was the spirit of Naboth. But could the spirit of Naboth rise and stand before the Creator to ask Him for a lie, as it is written, “Then a spirit came forward… and I will be a lying spirit”? And if he were righteous, how could he ask for a lie in the world of truth? And if he were not righteous, how could he stand before the Creator?

279) Certainly, Naboth was not righteous enough to stand before the Creator. But another spirit was ruling the world, the spirit that always rises and stands before the Creator, Satan. He is the one who fools the people of the world with lies and who lies in the Holy Name. And one who is accustomed to lying, always engages in lies. This is why he said, “I will go out, and I will be a lying spirit.” The Creator told him, “go forth, and do so,” as it is written, “He who practices deceit shall not be established before My eyes”; hence, it is certainly a lying spirit.

280) We should also explain that he was punished because he killed Naboth. But if he took his vineyard, why did he kill him (since he killed him without a sentence and took his vineyard)? This is why it is written, “Have you murdered and also taken possession?” Many are the people in the world who were deceived by this lying spirit, and it rules the world in several ways and through several deeds.

281) This, also, is why King David wished to be kept from the lying spirit and to be far from impurity, as it is written, “Create me a pure heart, O God; and renew a steadfast spirit within me.” This is the steadfast spirit; and the other is a lying spirit. Hence, they are two degrees, one that is holy, the steadfast spirit, and one that is impure, the lying spirit.

282) “And the Lord uttered His voice.” “He,” always indicates ZA, and His court, the Nukva. “…uttered His voice” is the voice of which it is written, “…the voice of words.” And it is written there, “I am not a man of words.” “…a man of words” is, as you say, a man of God. “…before His army,” those are Israel.

HaVaYaH indicates ZA and Nukva, which are in Zivug in illumination of the left, the place of the court of ZA. “He uttered His voice” is the illumination of ZA, which is the middle line and considered covered Hassadim, called “voice.” Nukva is called “words,” which are revealed Hassadim in illumination of Hochma, while ZA, called “voice,” conjoins with her. At that time, both of them are called, “the voice of words.”

It is written, “…man of words.” Man is ZA. The “voice” that is said in “voice of words” is ZA, too. And he asks, “What is a man of words? That is, how do we know that man means ZA?” He replies that the text, “the man of God,” said about Moses, is ZA, the husband of the mistress, called “God.” Similarly, “man of words” refers to the husband of “words,” which is ZA.

283) “Is there a number to His armies?” How many appointees and messengers does the Creator have? And all are ready to slander Israel. Hence, the Creator came before Israel, as it is written, “And the Lord uttered His voice before His army,” to keep them so they will not be able to slander them.

284) “For mighty is he who carries out His word.” “Mighty” is that righteous who engages in Torah day and night. Another interpretation: “mighty” is the slanderer, who stands before the Creator, and he is as strong as iron and as strong as a rock. “Who carries out His word” is one who receives permission from above, from the Creator, and elicits a soul below.

285) “…for great is the day of the Lord.” He rules over all and He is imperious over all, and all are under His government. Happy are the righteous for the Creator always desires them, to reward them with the next world and to delight them with the joy of the righteous who are destined to rejoice in the Creator, as it is written, “…let all who take refuge in You rejoice.” Blessed be the Lord forever, Amen and Amen.

(înapoi la pagina ZOHAR CUPRINS / VAYEŞEV – click)

(înapoi la pagina ZOHAR CUPRINS / VAYEŞEV – click)

241) “And it came to pass after these things.” See how watchful people should be in the work of the Creator. Anyone who delves in the Torah and in the work of the Creator casts fear and terror over all.

242) When the Creator created the world, He made all the creations in the world, each in its proper form. Afterwards, He created man in the highest form and by this form He crowned him over all creations. As long as there is man in the world, all creations tremble and fear when they raise their heads and gaze upon man’s highest form, as it is written, “And the fear of you and the dread of you shall be upon every beast of the earth.” Yet, these words apply only when looking and seeing that form in him, when the soul is in him.

243) Even when there is no soul in him, the form of the righteous does not change from what they were at first. And when one does not walk in the path of Torah, his holy form changes and the animals of the field and the fowl of the sky can rule him. This is so because once his holy form has been replaced and the form of man departed him, he receives the form of the rest of the animals. Hence, creations no longer fear him and they can govern him.

244) The Creator replaces the deeds above and below. He replaces the holy form above and the image of man below, to bring things back to their root, as they were prior to the sin of the tree of knowledge, and to find His will in all the operations in the world. This is so because through punishments, all the actions in the world are corrected, even the most remote.

Daniel’s form was not altered when he was cast into the lion’s pit; this is why he was saved, as it is written, “My God sent His angel.” This means that since the angel shut their mouths, he was not hurt, and not because of his holy form.

245) He was not hurt because that holy form of a righteous man is a real angel, who shuts the mouth of all the lions and ties them up, to keep him so they would not hurt him. This is why Daniel said, “My God sent His angel.” That angel, in whom all the shapes in the world are carved, enhanced his form in me, and the lions could not rule over me, and he shut their mouths, as well. Hence, He certainly sent His angel.

246) And that angel is the one in whom all the forms are carved—the Nukva—from which all the forms in the world arrive, as it is written, “He will judge among the nations; He will fill them with corpses,” for the forms of all the corpses are before Him. This is so because all the forms in the world do not change before Him. Hence, man should watch over His ways and trails so he will not sin before his Master and will persist in the form of man.

247) Ezekiel kept his mouth from eating forbidden food, as it is written, “…nor has any unclean meat ever entered my mouth.” He has been rewarded, and hence he is called “man.” And what does it say about Daniel? “But Daniel made up his mind that he would not defile himself with the king’s choice food or with the wine which he drank.” This is why he was rewarded with persisting in the form of man, since all things in the world fear the form of man, for he governs all and he is king over all.

248) For this reason, one should be watchful of one’s transgressions so he will not deflect to the right or to the left. And yet, even though he watches over himself, one should examine one’s transgressions every single day, for when a man rises from his bed, two witnesses stand before him and walk with him all through the day.

249) When one wishes to stand up, these witnesses tell him (when he opens his eyes), “Let your eyes look directly ahead.” When he rises and prepares his legs to walk, these witnesses tell him, “Watch the path of your feet.” Hence, when one walks, one should be watchful of one’s transgressions all day long.

250) Every day, at nightfall, one should observe and examine all of one’s deeds on that day, so one can repent them and consider them always, so he will repent before his Master, as it is written, “And my sin is ever before me,” so he can repent them.

251) When Israel were in the holy land, they had no transgressions in their hands, since the offerings that they sacrificed atoned for them. Now that Israel were exiled from the land and there is no one to atone for them, the Torah and the good deeds atone for them, because Divinity is in exile with them. And one who does not observe the ways of the Creator causes Divinity to bow down to the dust, as it is written, “He lays it low, He lays it low to the ground.”

252) And one who delves in Torah and good deeds causes the assembly of Israel, Divinity, to raise her head while in exile. Happy are those who delve in the Torah at daytime and at night.

253) The Creator created incarnations in the world to raise the heads of the righteous. This is because for Joseph to raise his head in the world for having been righteous before Him, he angered the Master over His servants, as it is written, “The butler and the baker for the king of Egypt offended their lord, the king of Egypt,” and it was all to raise the head of Joseph the righteous. Through the dream, he was lowered below his brothers, and through the dream, he grew beyond his brothers, and grew more than the whole world through Pharaoh’s dream.

254) “And they dreamed a dream…” All dreams follow the mouth. Why did Joseph not provide a good solution to both of them? Indeed, these dreams were about Joseph. And because he knew the thing down to its core and root, he resolved the dream for them as it should be, a solution for each, to bring every thing back to its place and to its origin.

255) “And Joseph said… Do not interpretations belong to God?” He said so because this is how a dream should be solved—the solution must depend upon the Creator, since there is the existence of everything and in Him is the solution.

256) We learned that the degree of the dream is below, and that it is the sixth degree of prophecy, since there are six degrees from the place of prophecy to the degree of the dream. And the solution rises from the degree of the dream to another degree. The degree is the degree below, in Gabriel, and the solution stands atop it, since the solution depends on speech, which is Nukva. Hence, the thing depends on speech, as it is written, “Do not interpretations belong to God?” which is the Nukva, called Elokim [God].

(înapoi la pagina ZOHAR CUPRINS / VAYEŞEV – click)

(înapoi la pagina ZOHAR CUPRINS / VAYEŞEV – click)

223) When one sees that bad thoughts come upon him, he should engage in Torah, and they will go away. When that evil inclination comes to tempt a person, he should draw it unto the Torah, and it will depart him.

224) We learned that when this evil side stands before the Creator to accuse the world for the bad deeds that they had done, the Creator has mercy on the world and advises people how to be saved from it so it may not control them or their deeds. And what is the advice? It is to delve in the Torah, and they will be saved from it, as it is written, “For the commandment is a candle and the teaching is light,” “To keep you from the evil woman, from the smoothness of the alien tongue.” Thus, the Torah keeps one from the evil inclination.

225) This is the side of impurity, the other side, which always stands before the Creator to prosecute against people’s transgressions, and always stands to fool people downwards. It stands above, to mention people’s transgressions and to slander them for their deeds because they are given to his authority, as he did to Job, when the Creator told Satan, “he is in your hand.”

226) Thus he stands over them to accuse and to mention their transgressions in all that they had done. At such times when the Creator is judging them, on Rosh Hashanah [Hebrew New Year’s Eve] and Yom Kippur [Day of Atonement], he rises to slander them and to mention their transgressions.

And the Creator has mercy over Israel and gives them an advice by which to be saved from it: the Shofar [festive sounding of a ram’s horn] on Rosh Hashanah and on Yom Kippur, and the scapegoat it is given so as to retire from them and occupy itself with the piece that it was given.

227) “Her feet go down to death.” It is written about faith, “Her ways are of pleasantness.” These are the ways and trails of the Torah, and they are all one. Thus, all the ways—the ways of impurity and those of holiness—are one. One is peace and the other is death, and they are complete opposites, for each path of impurity is the opposite of its parallel in holiness.

228) Happy are Israel, for they adhere to the Creator as it should be, and He gives them the counsel by which to be saved from all the other sides in the world, since they are a holy nation for His share and for His lot. Hence, He gives them advice on every single thing. Happy are they in this world and in the next.

229) When this evil side comes down and roams the world, and sees that the acts of people have all gone astray, he rises and slanders them. And had it not been for the Creator, who pities His creations, they would not have remained in the world.

230) “As she spoke to Joseph day after day.” “As she spoke” is the evil side, which rises and slanders daily, and speaks before the Creator (Joseph implies the Creator) plentiful evil and gossip, to blot out the people of the world.

231) “…but he did not listen to her, to lie with her or to be with her.” “…he did not listen to her” because the Creator has mercy on the world. “…to lie with her,” so as to receive governance to rule over the world, but a government does not rule until it is given permission.

“…to lie with her” means Zivug. Can it be that holiness would copulate with impurity? And he replies that the abundant reception of power from the Creator, when the evil side receives in order to punish, is considered a Zivug because abundance is drawn only through a Zivug. This is why it is written, “…to lie with her,” to give her abundant governance.

232) Moreover, “…to lie with her” is as it is written, “…or a man who lies with an unclean woman,” being with her, giving her governance and blessings and help, since without the help that she had from above, not a single person would remain in the world. But because the Creator has mercy over the world and helps the world through the Sitra Achra, the world remains standing while the Sitra Achra governs the world.

First he says, “…to lie with her,” which is imparting abundant governance and granting the Sitra Achra permission to punish. And here he says that laying with her concerns the abundance of governance over the world, which was given to the Sitra Achra while she rules the world so the world will persist.

233) The two interpretations are one thing, but the evil inclination seduces people, to lure them off their path and to cling to them. It distracts people from the path of truth every single day, to avert them from the way of life and to draw them into hell.

234) Happy is one who does good deeds and keeps His ways and trails so as to not cling to the evil inclination, as it is written, “As she spoke to Joseph day after day, he did not listen to her.” He would not listen to what she told him every day because the spirit of impurity, which is the evil inclination, seduces man daily to lie with her in hell and to be sentenced to being there with her.

235) When man clings to that side, he is drawn after her and is defiled with her in this world, and defiled with her in the other world.

The side of impurity is a villain, filth, a real feces. And one who strays from the Torah is sentenced to these feces. Also, those who have no faith in the Creator, the wicked of the world, are sentenced to it.

236) “Now it happened one day” is the day when the evil inclination rules the world and descends to fool people. This is the day when man comes to repent for his sins, or comes to engage in the Torah and to keep the commandments of the Torah. At that time, the evil inclination comes down to fool people and to avert them from repentance and from engaging in the Torah and keeping commandments.

237) “…that he went into the house to do his work,” to engage in the Torah and to keep the commandments of the Torah, which is man’s work in this world. And since man’s work in this world is the work of the Creator, that is, engagement in Torah and Mitzvot [commandments], one should be as strong as a lion on all of one’s sides, so that the Sitra Achra will not govern him and will not be able to seduce him.

“…and there was none,” meaning there was no one to stand up to the evil inclination and wage war with it as it should be.

238) What is the way of the evil inclination? Since it sees that no one rises up to it, to wage war against it, promptly, “She caught him by his garment, saying, ‘Lie with me!’” “She caught him by his garment,” when the evil inclination rules a person, he first mends and beautifies his clothes and does his hair, as it is written, “She caught him by his garment, saying, ‘Lie with me!’” Cling unto me.

239) One who is righteous, stands up to it and wages war against it, as it is written, “And he left his garment in her hand and fled, and went outside.” Thus, he leaves it, stands up to it, and runs away from it to be saved from it, so it will not govern him.

240) In the future, the righteous will see the evil inclination as a tall mountain. They will wonder and say, “How could we have conquered such a tall mountain?” Also in the future, the wicked will see the evil inclination as thin as a hair’s breadth. And they will wonder and say, “How could we not conquer this hair’s breadth thread?” These cry and those cry, and the Creator will uproot it from the world and He will slaughter them before their eyes, and it will no longer govern the world. Then the righteous will see and rejoice, as it is written, “Only the righteous will give thanks to Your name.”

(înapoi la pagina ZOHAR CUPRINS / VAYEŞEV – click)

(înapoi la pagina ZOHAR CUPRINS / VAYEŞEV – click)

219) “To keep you from the evil woman.” Happy are the righteous who know the ways of the Creator, by which to walk. They engage in the Torah day in and day out, for anyone who delves in the Torah for days and nights inherits two worlds: the upper world and the lower world. He inherits the upper world, even though he did not engage in the Torah Lishma [for Her Name], and he inherits the upper world when engaging in it Lishma [for Her Name].

220) “Length of days is in her right hand; in her left hand—riches and honor.” “Length of days is in her right hand” means that one who walks on the right of the Torah, who engages in it Lishma, has length of days in the next world, for there he is awarded the glory of the Torah, which is glory, and a crown to crown over all. This is so because the crown of the Torah is only for the next world.

“…in her left hand—riches and honor” is in this world. Even if one engages in it Lo Lishma [not for Her Name], he is awarded wealth and honor in this world.

(înapoi la pagina ZOHAR CUPRINS / VAYEŞEV – click)

(înapoi la pagina ZOHAR CUPRINS / VAYEŞEV – click)

210) See how one should be wary of one’s sins and go by a corrected path so as to not be fooled by the evil inclination, which slanders him every single day.

211) Because it always slanders him, one should overcome it and prevail over it in a solid place where the evil inclination will not be able to move him from his place. This is because one must be stronger than it, and connect at the place of strength. When man overcomes it, he is on the side of strength, and clings to that side to gain strength. And because the evil inclination is strong, man should be stronger.

Hence, those people who overcome it are called “mighty in strength,” since they are with their own kind. Because they had overcome a strong one, they have become as strong as it is. And these are the angels of the Creator, the righteous ones that come from the side of harsh Gevura [strength], to overcome the evil inclination, and they are called, “…mighty in strength, who fulfill His word.” “Bless the Lord, you His angels,” meaning righteous ones such as Joseph, who is called “righteous” and “strong,” who kept the holy covenant that was written in him.

213) What is, “And it came to pass after these things”? The place where the evil inclination slanders is the degree called, “…after these things.” Malchut is called, “things,” for she is the last degree in holiness. Following her come the evil inclination and the Klipot. Hence, “…after these things” is the evil inclination.

Joseph gave it a place to accuse him, for the evil inclination said, “What of his father? He is mourning him, while Joseph was pluming himself and curling his hair?” Hence, he sent the bear against him—Potiphar’s wife—and slandered him.

214) “And it came to pass after these things.” When the Creator watches over the world to sentence it, He finds wicked in the world. This is so because people’s transgressions cause the heaven and earth to stop, and they do not keep their laws properly.

215) Those who do not keep the holy covenant cause separation between Israel and their Father in heaven, because it is written, “and you turn aside and serve other gods, and bow before them.” It is also written, “and He will shut up the heaven, so there shall be no rain,” because one who does not keep the covenant is as one who worships another god, who lies in the token of the holy covenant.

216) When the holy covenant is properly kept in the world, the Creator gives blessings above, to be poured into the world, as it is written, “Plentiful rain will You pour down.” “Plentiful rain” is rain of good will, when the Creator desires the assembly of Israel and wishes to impart it with blessings. At that time, “You confirmed Your inheritance when it was parched.” “Your inheritance” is Israel, who are the inheritance of the Creator, as it is written, “Jacob the lot of His inheritance.” And “parched” is the assembly of Israel, who is parched in a strange land, thirsty for water, with none to drink. Then she is parched. And when rains of good will are given, “You confirmed.”

218) Thus, heaven and earth and all their hosts stand on this covenant, as it is written, “If My covenant is not…” For this reason, one must be vigilant about it. And therefore, it is written, “And Joseph was of beautiful form, and fair to look upon.” Afterwards, it is written, “his master’s wife cast her eyes upon Joseph.” Because he was not vigilant and was beautifying himself, as he was curling his hair and was handsome and fair to look at. Hence, “his master’s wife cast her eyes.”

(înapoi la pagina ZOHAR CUPRINS / VAYEŞEV – click)

(înapoi la pagina ZOHAR CUPRINS / VAYEŞEV – click)

204) “And the Lord was with Joseph,” “For the Lord loves justice and does not forsake His godly ones; they are preserved forever.” This verse is explained concerning Abraham.

205) Wherever the righteous walk, the Creator watches over them and does not leave them. David said, “Though I walk through the valley…” since wherever the righteous walk, Divinity walks with them and does not leave them. Joseph went in the valley of the shadow of death and was brought down to Egypt, and Divinity was with him, as it is written, “And the Lord was with Joseph.” And because Divinity was with him, everything he did succeeded. And even if he had something and his master would want it from him in another way than what it was, the thing would be turned in his hand into the way his master wanted it.

207) “And his master saw that the Lord was with him” means that everyday he would see with his own eyes the miracles that the Creator performed in his hand. Hence, “…the Lord blessed the Egyptian’s house because of Joseph.”

The Creator watches over the righteous; and because of them, He watches over the wicked, too, for the wicked are blessed thanks to the righteous. It is written about that, “…and the Lord blessed the house of Obed-edom.”

208) Others are blessed because of the righteous, but they cannot be saved thanks to them. Joseph’s master was blessed because of him, but he himself could not be saved from him and be liberated thanks to his merit.

209) And afterwards, he was imprisoned, as it is written, “They afflicted his feet with fetters; he himself was laid in irons,” until the Creator finally liberated him and made him ruler over the whole of the land of Egypt. This is why it is written, “…and does not forsake His godly ones; they are preserved forever.” Thus, the Creator protects the righteous in this world and in the next.

(înapoi la pagina ZOHAR CUPRINS / VAYEŞEV – click)

(înapoi la pagina ZOHAR CUPRINS / VAYEŞEV – click)

195) “And Joseph was brought down to Egypt.” The Creator agreed to the act of selling Joseph to the Egyptians so as to keep the sentence He had given in the covenant of the pieces, as it is written, “Know for certain that your seed will be a stranger.” This is why it is written that he was brought down, meaning brought down from the sky. “And Potiphar… bought him,” that is, he bought him to sin with him, for male copulation.

196) The Creator put seven stars in the firmament, corresponding to the seven Sefirot HGT NHYM. And each firmament has several appointed servants to serve the Creator.

197) There is not a servant or an appointee without a unique service to his master, and each insists on the service for which he was appointed, and each knows how to perform his duty in service.

198) Some serve as emissaries of their master. They are appointed over all the actions of people in the world. Some praise Him with song and praise, and those are the ones appointed over singing. And even though they were appointed over singing, there is not a force in heaven or the stars or the signs that does not praise the Creator.

199) When night falls, the three camps divide into the three sides of the world. And each side contains thousands and tens of thousands of angels, and they are all appointed over singing.

200) There are three camps of angels. And one animal—the Nukva—is appointed over them and stands above them. And they all praise the Creator until dawn. At the rise of dawn, all those on the south, all the stars and angels that shine, praise and sing for the Creator, as it is written, “When the morning stars sang together, and all the sons of God shouted for joy.” “When the morning stars sang together” are the stars on the south, the right side, Hesed. “…and all the sons of God shouted for joy” are the stars on the left, which were included in the right.

201) And then the morning shines and Israel take the singing and praise the Creator three times a day, corresponding to the three shifts of the night. And they stand one opposite the other until the glory of the Creator is properly raised at daytime and at night, and the Creator rises by these six—the three of the day and the three of the night.

202) That animal that stands above them—the Nukva—stands above Israel below, as well, to correct everything as it should be. “She rises also while it is still night and gives prey to her household.” These are the camps above. “…and portions to her maidens” are the camps of Israel below. Hence, the Creator is glorified from all sides, above and below. And for this reason, everything stands in His domain and all follow His will.

203) “Who commands the sun, and it does not shine” is Joseph when he was sold to the Egyptians. “…and seals up the stars” are his brothers, of whom it was written, “…and eleven stars bowed down to me.”

Another interpretation: “commands the sun” is Jacob, when he was told, “See whether it is your son’s tunic or not.” “…and it does not shine,” when Divinity parted from him. “…and seals up the stars,” he was sealed for his sons and his own light was blocked out of him. The sun darkened and the stars did not shine because Joseph had parted from his father. And since that day when the deed with Joseph was done, Jacob had retired from intercourse and remained in mourning, until the day he was told the news of Joseph.

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