Autor: arhiprofesor

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189) Tamar was the daughter of a priest. Is it even conceivable that she would fornicate with her father-in-law? After all, she had always been chaste. Indeed, she was righteous, and she did this with wisdom. She would not be wanton with him, but because she knew and observed wisely, and she saw what was to come out of it, she came to him for an act of mercy and truth. This is why she came and performed this practice.

190) Because she knew what would come out of it and performed this practice, the Creator helped her in that act and she immediately conceived. It all came from the Creator. And why did the Creator not bring these sons from another woman? Why did He bring them from Tamar? It is because she needed this act and not another woman.

191) There were two women from whom the seed of Judah was built, and from whom came King David and King Solomon, and the Messiah King. And these two women were equal to each other. They are Tamar and Ruth, whose husbands died first, and they performed this act.

192) Tamar did this with her father-in-law, who was the closest to his dead sons, who was fit for leviration. And why did she perform with him? It is written, “…for she saw that Shelah had grown up, and she had not been given to him as a wife.” This is why she performed this deed with her father-in-law.

193) Ruth performed it with Boaz, and later gave birth to Obed. From those two came the seed of Judah, and they both did rightly to do good to the dead, to later be corrected in the world.

194) “And I praised the dead that are already dead,” since while the husbands of Tamar and Ruth were still alive, there was no praise in them. But afterwards, when they died and their wives were levirated, the kingdom of David and Solomon and the Messiah King unfolded from them. Both Tamar and Ruth attempted to do mercy and truth with the dead, and the Creator helped them in that act.

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(înapoi la pagina ZOHAR CUPRINS / VAYEŞEV – click)

181) “In the morning sow thy seed, and in the evening put not thy hand.” One should be so very careful with one’s sins and be wary of his actions before the Creator, for there are several emissaries and appointees in the world, who roam and wander and see the deeds of humans and testify to them.

182) Of all the sins that defile a person in this world, this is the sin that defiles one the most (in this world and in the next): who wastes one’s seed by hand or by foot, and is defiled in it, as it is written, “For You are not a God who delights in wickedness; no evil dwells with You.”

183) For this reason, he does not enter the presence of the Creator and does not see the face of Atik Yomin [the Most Ancient], as we learned, “…no evil dwells in You.” It is also written, “And Er, Judah’s first-born, was bad in the eyes of the Lord,” for he did not see the Creator’s face. Here, too, he does not see the Creator’s face. This is why it is written about one who wastes one’s seed, “Your hands are full of blood,” for he is as one who sheds blood. Happy is the lot of one who fears God. He is kept from the evil way and purifies himself to engage in fearing his Master.

184) “In the morning sow thy seed.” The morning is the time when one is strong, in youth. This is when one should strive to bear sons with a wife that is suitable for him.

185) This is the time to bear sons because then he can teach them the ways of the Creator and will have a good reward in the next world, as it is written, “Happy is the man that… shall not be ashamed when they speak with their enemies at the gate.” “…shall not be ashamed” in the world of truth, when litigators come to prosecute him, for there is no such good reward in that world as the reward of one who teaches his son the fear of God in the ways of Torah.

186) Concerning Abraham, he said, “For I have known him, to the end that…” Hence, that merit worked in his favor in that world, against all the litigants.

187) This is why it is written, “In the morning sow thy seed, and in the evening put not thy hand.” Even in your elder years, called “evening,” when a man is old, he should not leave his hand, that is, rest from begetting in this world because you do not know which will qualify before the Lord and protect you in the world of truth—this or that.

188) Hence, it is written, “Behold, children are a heritage of the Lord.” It is the soul’s bundle of life, as it is written, “Yet the soul of my lord shall be bound in the bundle of life,” considered the next world.

This is what the text calls, “heritage” [can also mean land in Hebrew]. And who awards man with coming to this land? Sons. The sons award him with the land of the Lord; hence, happy is the man who has been rewarded with sons, to teach them the ways of Torah.

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(înapoi la pagina ZOHAR CUPRINS / VAYEŞEV – click)

155) “Then Judah said to Onan.” How foolish are people, for they do not know and do not observe the ways of the Creator. They are all asleep, lest sleep will depart the holes of their eyes.

156) The Creator made man as it is above, all in wisdom. And there is not an organ in a man that does not stand in sublime wisdom, for each organ implies a unique degree. And after the whole body is properly corrected in its organs, the Creator partakes with it, and instills a holy soul within it, to teach man the ways of Torah and to keep His commandments so that man will be corrected appropriately, as it is written, “the soul of man shall teach him.”

157) And because he has a holy soul, he is worthy of bearing children in his own image. For this reason, one should increase the similarity to the Upper King in the world. This is why the waters of that river that extends and flows out (which is the upper Yesod) never stop. Hence, man, too, should not stop the river and his source in this world, but should bear sons.

And whenever a man does not succeed in having sons, the Creator uproots him from this world and replants him many times. Thus, many times one dies and reincarnates until he succeeds in bearing sons.

158) “I have aroused one from the north, and he has come.” “I have aroused” is the awakening of the Zivug in a person in this world. It is the awakening from the north, from the left side. “…and he has come” is the holy soul that comes from above. The Creator sends her from above, and she comes into this world and enters people.

159) “…from the sun in the east…” is the place of that river that stretches and comes out, meaning Tifferet. This is the place of Yesod, from which the soul is born and shines, since the souls come from the Zivug of Tifferet and Malchut.

“…And he will come upon rulers…” are the armies of the world. The Nukva is called “world.” And her armies, which come with the awakening of the souls, and are born along with them, are the angels. “…as matter,” as a man awakens in his body, called “matter.”

160) For this reason, the Creator makes Zivugim [couplings] and casts souls into the world. And the Zivug is above and below, and the source of all is blessed. Hence, the Creator made man so as to delve in His ways, and to never stop his origin and springing, but to have sons.

161) Anyone whose source had stopped, who did not bear sons, will not be in the presence of the Creator when he passes away and will not partake in that world.

It is written, “And Joseph Abraham took another wife, and her name was Keturah.” This means that the soul first comes into the body to be corrected. Joseph Abraham is the soul and the wife is the body. And the words, “And Abraham took another wife” mean that after the soul departed the body, it continued to come into a body, to correct what it did not correct while being in the first body.

162) What does it say about that body? “Yet it pleased the Lord to crush him by disease; to see if it would render…” The Lord wishes it so he will be purified. “…render itself as a guilt offering,” to see if the soul wishes to be properly corrected. “…he will see seed…” because the soul wanders and roams, for she has no place to rest, and she is destined to enter that seed where man engages in multiplication. And then, “he will prolong his days.” “…and the will of God,” which is the Torah, “will prosper in his hand.” But if he has not been rewarded with sons, the Torah does not assist him.

163) Even if a man engages in the Torah day in and day out, but his origin and springing are in vain, for he does not bear sons, he has no place being in the presence of the Creator. If a spring does not enter a well of water, it is not a well, for the well and the origin are one, and one who has no sons is as one whose origin did not enter him and is not acting within him.

164) How good are words of Torah? Each and every word in the Torah contains sublime and holy secrets. When the Creator gave the Torah to Israel, he placed all the upper, holy secrets in the Torah, and they were all given to Israel when they received the Torah in Sinai.

165) Lone ones, who have no wife, who are not male and female as they should be, rise early to their work. Those who return late, delay the rest, for they are late to marry a wife. This is so because returning means resting, for the wife is considered rest, in relation to man.

166) “…that eat the bread…” When a man has sons, he eats bread with joy and willingness. And for one who has no sons, the bread is “the bread of the sad.”

167) “…for He gives to His beloved sleep.” To one whose origin is blessed, who has sons, the Creator gives sleep in this world, since he has a share in the next world. For this reason, that man lies in the grave and suitably enjoys in the next world.

168) “There is one, and there is no second.” “There is one” is man, who is alone in the world.” But he is not alone as it should be, alone in wisdom. Rather, he is without a wife. “…and there is no second,” no assistant with him, meaning wife. And “he has neither a son,” to keep his name in Israel, “nor a brother,” who would bring him to correction by levirate marriage.

169) “…and there is no end to all his labor,” for he always toils, rising up early in the day and at night, and he has not the courage to look and say, “for whom am I laboring and depriving my soul of pleasure?”

And should you say that he is toiling to eat and drink abundantly, and feast himself forever, it is not so, since the soul does not enjoy that. Rather, he is depriving his soul of the pleasures of the light of the next world, since it is a deficient soul, which has not been properly complemented. And come and see how merciful the Creator is over His deeds, for He causes it to reincarnate and correct because He wishes for it to be corrected and to not be lost from the next world.

170) One who is a complete righteous and has engaged in the Torah day and night, and all his actions are for the name of the Creator, and has not been rewarded with sons in this world, or tried and was not rewarded, or he had sons but they died, what are they to the next world? His deeds and the Torah protect him so he will be rewarded with the next world.

171) It is written about them and about true righteous, “For thus says the Lord to the eunuchs.” And what does it say afterwards? “To them I will give in My house and within My walls,” for they have a share in the next world.

172) A complete righteous is one who has had all these virtues, who was appropriately complemented, who died without sons, and who inherits his place in the next world. Hence, does his wife still need levirate marriage? And if she needs levirate marriage, it is in vain, for he does not need his brother’s complementing, for he has already inherited his place in the next world.

173) However, he certainly needs to perform levirate marriage on his wife, since we do not know if he was perfect in his deeds or not. And if his wife conceives, it is not in vain, even if he was completed, since the Creator has a place for those who died without sons, and also have no brother to impregnate their wives.

When a man dies in the world without having sons or redeemer in the world, since that complete righteous died and his wife was impregnated, he has inherited his place and does not need to correct the levirate marriage. Thus, that person who did not leave a redeemer is complemented by that levirate marriage of the righteous’ wife. And in the meantime, the Creator prepares a place for the man without redeemer, where he can be until this complete righteous dies and he will be completed in the world, as it is written, “…for he will remain in his city of refuge until the death of the high priest.”

This is so because one who has no sons diminishes the image. He is akin to one who accidentally slays people, and the place that the Creator prepares for those who have no sons and no brother is a city of refuge. He dwells there until that complete righteous—the high priest—dies, and then descends and becomes corrected through his wife.

174) The righteous are destined to have sons when they die, the sons of the levirate marriage, which correct those who die without sons and have no brothers. In their lives, they are not rewarded; but in their death, they are. Hence, all of the Creator’s deeds are true and just; He pities all, even those with no brothers.

And we should not ask, “Do all the dead have no sons?” because they do have sons, after their death, through levirate marriage. But the primary innovation here is in his saying, “…to the righteous.” This is so because the dead without sons are deficient and not righteous, which is why he needed this excuse.

175) “Two are better than one.” Those are the ones who strive to have sons in this world, because for the sons that they had, they have a good reward in this world, and it is for them that their fathers inherit a share in the next world.

176) The Creator plants trees in this world. If they succeed, good; if they do not succeed, the Creator uproots them and plants them elsewhere, even many times. Hence, all of the Creator’s ways are for the best, and to correct the world.

If a person is not rewarded with being completed in his first life, he reincarnates in this world a second time, and so on, many times, until he is completed.

177) “Come to your brother’s wife.” He did not have to tell him that, since Judah and all the tribes knew it. But the main reason why he told him, “…and raise a seed,” is that that seed was needed for that thing to be corrected, to prepare a mass that would receive its proper correction, so the trunk will not separate from its root. This is the meaning of the words, “and man shall return unto dust.”

Even though man has been sentenced to death, which separates him from the eternal root, he is still not completely separated, for he remains attached to his eternal root through the sons that each one has, since every son is a part of the father’s body. Thus, each person is like a link in the chain of life, which begins with Adam ha Rishon [the first man] and continues through the revival of the dead, forever and ever. And as long as man’s chain of life continues, for he leaves a son behind him, death does not separate him from eternity at all, and he is seemingly still alive.

If one dies without sons, he needs correction so he will not separate from his eternal root because of the death, since his chain of life has stopped. And two corrections are required for that: 1) correction of the separation that is over him due to his demise without sons; and 2) to create a mass, a body for the soul of the dead to clothe, and to reunite and connect to the chain of life.

178) Afterwards, when he is properly corrected through the aforementioned incarnation, they are improved in the next world, since the Creator desires them. This is why it is written, “And I praise the dead that are already dead more than the living that are still alive,” for having reincarnated into life and returned to days of refinement, which has returned to them due to the incarnation.

179) “But better than both of them is the one who has never existed,” who has never returned to his youth, and who has never incarnated, for his is completely righteous and does not need to be corrected by reincarnation or suffer the transgressions of the first. This is so because one who incarnated suffers from the transgressions he had made in the previous incarnation, because the Creator gave him a properly corrected place in the next world.

180) “So I have seen the wicked buried,” who reincarnated in order to be corrected, since the Creator is merciful and does not wish to destroy the world. But the wicked are corrected through incarnation, and all His ways are truth and mercy, to do good to them in this world and in the next.

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(înapoi la pagina ZOHAR CUPRINS / VAYEŞEV – click)

150) “And Judah saw there a daughter of a certain Canaanite.” A Canaanite means merchant. “And she conceived, and bore a son; and he called…” Judah had three sons, of whom one survived, Shelah. It is written, “Judah went down,” because he bore sons and buried them, and this is a grave descent and punishment.

151) It is written about the first of Judah’s sons, “…and he called his name Er,” in masculine gender. Of the two other boys, it is written, “…and she called his name Onan,” and, “…and called his name Shelah,” in feminine gender.

152) “…that Judah went down from his brothers.” This is so because the moon, Nukva, was covered and descended from her upright degree into another degree, to which the serpent was connected, as it is written, “and went to a certain Adullamite, whose name was Hirah.” This means that he retired from his brothers in the house of Israel, which are holiness, and conjoined with a foreign man, not from the house of Israel, in whom the serpent was attached, and who had not stopped his filth from the foreigners.

153) “And she conceived, and bore a son; and he called his name Er,” and he was bad. The letters of Er and Ra [bad] are the same [in Hebrew], since it comes from the evil inclination. This is why it is written, “and he called his name,” and not, “and his name was called.” With Jacob, it is written, “and his name was called,” since the Creator called him Jacob. But here it is written, “his name was called,” to include the other degree of the filth of impurity that was born.

154) Afterwards, it was not mitigated to return to holiness with the other son, as well, until Shelah came, who was the most important. It is written, “And Er, Judah’s first-born, was bad in the eyes of the Lord. Here, it writes, “bad.” And there it writes, “for the inclination in man’s heart is evil from his youth.” As there it implies wasting of the seed, when he spilled the seed on the ground, here it means that he shed blood. For this reason, “and the Lord slew him.” And what does it say afterwards? “Then Judah said to Onan.”

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(înapoi la pagina ZOHAR CUPRINS / VAYEŞEV – click)

145) When the Creator created the world, when He emanated the Nukva, called “world,” He set up seven pillars for it, which shone upon her from the seven Sefirot HGT NHYM de [of] ZA. And all the pillars stand upon a single pillar—Yesod de ZA—and all of those stand upon a single degree called, “righteous, foundation of the world,” meaning Yesod de ZA.

146) And the world was created from that place, which is the improvement of the world and its corrections, being the single point of the world, the middle of everything. And this Zion is the inner Yesod de Nukva. It is written about that, “A Psalm of Asaph. God, God, the Lord has spoken and called the earth from the rising of the sun unto its setting.” And from where did He speak? From Zion, as it is written, “Out of Zion, the perfection of beauty, has God shone forth,” from that place, which is the perfection of the complete faith. And Zion is His possession (illumination of Hochma) and the point (illumination of Hassadim) of the entire world. This is the place from which the whole world was perfected and made, meaning the Hochma in her, and the whole world feeds off her—the Hassadim in her.

147) Zion is the perfection and the beauty of the world, and the world feeds off her. She contains two discernments, Hochma and Hassadim, since they are two degrees that are one: Zion and Jerusalem, one is judgment and the other is mercy. And both are one, judgment from here and mercy from here.

Zion and Jerusalem are both considered Yesod de Nukva. Zion is the interior of Yesod, the kingdom of David, from which Hochma extends. Also, it is mercy with respect to Jerusalem, and Jerusalem is the exterior of Yesod de Nukva, where the Masach lies. This is why it is judgment.

Both are Yesod de Nukva: from the side of judgment—from Jerusalem, and from the side of mercy—from Zion. Hence, Zion is the perfection and the beauty of the world, but only after the Hochma in her clothes the Hassadim of Jerusalem and the world is fed by it, meaning by Jerusalem with the Hassadim in her, which emerge on the Masach.

148) Above, in Bina, a voice is heard, the middle pillar, which determines in Bina. And after that voice is sounded and heard, it determines in the Nukva, too. And the lights of the right and left are heard, that is, they shine.

The judgments emerge out of Nukva, and the ways of judgment and mercy depart and retire from there, meaning the judgments depart due to the sentencing of the middle line. Also, the Mochin shine in the ways of judgment and mercy in Yesod de Nukva, Hochma shines in the ways of mercy in Zion, and Hassadim shine in the ways of judgment in Jerusalem.

“And the Lord thundered in the heavens.” This is a court in mercy, meaning the judgments in Zion are judgments of the left, but with respect to the judgments in Jerusalem, it is mercy. And the Most High is Bina, although it is not present and is not known prior to the coming of the middle line, due to the judgments in the left. And since that voice comes out and determines between right and left, everything is then in judgment and in mercy, as it keeps the illumination of both lines, right and left. This is the meaning of the words, “And the Most High will sound His voice.” Since the Most High, which is Bina, gives His voice to the Nukva and determines between her two lines. And then “hail” and “coals of fire,” which are water and fire.

With the approaching of the voice—the middle line—from Bina to Nukva, the judgments depart and the Mochin appear on the ways of judgment and mercy in her. The ways of mercy, which are in Zion, are called “hail.” This is where Hochma appears. And the ways of judgment, in Jerusalem, are called “coals of fire.” And this is where the Hassadim appear.

149) When Judah was born, “she stopped bearing.” This is so because this is the fourth foundation of the four foundations—Hesed, Gevura, Tifferet, and Malchut. These are the upper chariot to Bina, and he is one leg of the four legs of the throne, which is Malchut. This is why it is written about him, “Then she stopped bearing,” since he is the last Sefira, Malchut. And what does it say about him? “And it came to pass at that time, that Judah went down from his brothers,” since he was king over them because he is the Sefira Malchut [Hebrew: kingship].

After the selling of Joseph, he went down from his greatness because Joseph was taken down to Egypt. This was so because Joseph is the middle line, which shines to Malchut—Judah. And when he shines in her, the judgments leave her Yesod, called “Zion” and “Jerusalem,” and the Mochin shine on her ways of judgment and mercy. Thus, Hochma shines in Zion and the mercy in Jerusalem.

But when Joseph was sold to the Egyptians and did not shine in her, Malchut returned to being discerned as left, and the judgments in Zion, called “hail,” ruled over her. This is why it is written, “Judah went down,” for he went down from his greatness and fell to the judgment of hail.

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(înapoi la pagina ZOHAR CUPRINS / VAYEŞEV – click)

120) “The law of the Lord is perfect, restoring the soul.” People should delve in the Torah abundantly, for anyone who delves in the Torah will have life in this world and in the next world, and he will be rewarded with both worlds. And even one who delves in it, but does not delve in it properly, he is still imparted a good reward in this world and is not judged in the world of truth.

121) “Length of days is in her right.” Length of days is for one who delves in the Torah Lishma [for Her Name]. He has long days in the world where there is length of days—in the everlasting world. And the days in it are certainly days, meaning good and worthy of their name. Also, there is certainty of higher sanctity there, which is the desirable reward that man trusts in this world—to delve in the Torah in order to be happy in that world, the eternal one.

“…riches and honor in her left,” meaning he has good reward and tranquility in this world.

122) When anyone who engages in Torah Lishma passes away from this world, the Torah walks before him and declares him and protects him so that no prosecutors will approach him. When the body lies in the grave, she keeps it; when the soul parts, to return to her place, she walks before the soul and many closed gates are broken before the Torah, until she brings the soul to her place.

And the Torah watches over a man when he awakens for the revival of the dead, when the dead of the world arise, and she advocates it.

123) “When you walk, it will lead you,” meaning the Torah walks before him when he passes away. “…when you lie down, it will watch over you,” when the body lies in the grave, for then the body is judged in the grave and the Torah protects it. “…and when you awaken, it will speak of you,” when the dead of the world will rise from the dust, she “will speak of you” to advocate for you.

124) “…it will speak of you.” Even though they have now risen from the dead, they do not forget the Torah that they learned before they died. This is so because then they knew the whole of the Torah that they left when they parted from this world. This Torah is kept for them from that time, and it enters their intestines as before, and speaks in their intestines. It does not return to them slowly, as with thoughts, but clothes all at once, as something that enters the intestines.

125) And everything becomes clearer than before one died, since all those things that he could not properly attain, and delved in them but did not attain them, now comes clearly in his intestines, and the Torah will speak in him. This is the meaning of “…and when you awaken, it will speak of you,” for anyone who delved in the Torah in this world is rewarded with engaging in it in the next world.

126) One who was not rewarded with engaging in the Torah in this world walks in the dark. When he passes away from this world, he is taken and placed in hell, in a low place where there is no one to pity him called, “tumultuous pit of miry clay.”

127) For this reason, it is written of one who does not delve in the Torah in this world and is polluted by the filth of this world, “…and they took him and threw him in the pit.” This is hell—the place where those who do not engage in Torah are sentenced. And the pit was empty because there was no water there, meaning Torah, called “water.”

128) The severity of the punishment for being idle in the Torah is not because they were exiled from the holy land, but because they parted from the Torah and left it. This is why it is written, “Who is the man… for they have forsaken My law.” Hence, this is why “My people go into exile, for lack of knowledge,” lack of Torah.

129) For this reason, everything stands on the keeping of the Torah. And the world does not exist unless in the Torah, which is the sustenance of the worlds above and below, as it is written, “If My covenant is not…”

130) “…and they took him, and threw him in the pit.” This implies that they later threw him to the Egyptians, in whom there was no faith at all. Water is faith. And when he says that the pit is empty, it means that there is no faith there.

If there were serpents and scorpions in the pit, why does it say of Reuben, “…that he might save him from their hands”? Was Reuben not afraid that the serpents and scorpions would harm him? Thus, how did he contemplate returning him to his father, to “…save him from their hands”?

131) But Reuben saw that the damage was certain when he was in the hands of his brothers, for he knew how they had hated him and wished to kill him. Reuben thought it was better to throw him into a pit with serpents and scorpions than to be given into the hands of his enemies who had no pity on him. This is why it is said that one is better off throwing oneself into the fire or into a pit of serpents and scorpions than to give oneself into the hands of one’s enemies.

132) This is so because if he is righteous, then instead of serpents and scorpions, the Creator will make a miracle for him. And sometimes, the merit of one’s fathers stands for a person and he is saved from them. But once one is given to one’s enemies, only few can survive.

133) This is why he said, “…that he might save him from their hands.” It is precisely “from their hands.” But Reuben said, “from them,” and should he die, it is best if he dies in the pit. This is why it is written, “And Reuben heard it, and saved him from their hand.” Thus, he saved him from dying under their hands, but should he die, it will be in the pit.

134) How great is Reuben’s piousness? He knew that the partnering, craftiness, and conjoining of Shimon and Levi is harsh because when they conjoined in Shechem, they killed every male. And they did not settle for that, but took women and children, silver and gold, every beast, every precious item, and everything that was in the city. And they did not settle for that; they even took everything that was in the field, as it is written, “They took… that which was in the city and that which was in the field.”

135) And if such a great city was not saved from them, should this child fall into their hands, they would not leave a piece of his flesh in the world. This is why he said it is best to save him from them, for they will leave no trace of him in the world, and my father will never see any of him.

136) But should he die here in the pit, his brothers will not be able to reach him and will leave his body whole, and I will return him whole to my father. This is why the text says, “…that he might deliver him from their hand, to bring him back to his father.” This is also why he said, “The boy is gone.” He did not say, “The boy is dead,” but “gone,” not even dead.

137) He wisely participated with them. He was not present when Joseph was sold because they were all serving their father, each on a different day, and that day was Reuben’s. And he did not want Joseph to be lost on the day of his service, which is why it is written, “Now Reuben returned to the pit, and behold, Joseph was not in the pit,” not even dead. He promptly returned to his brothers.

138) Even Reuben did not know of Joseph’s selling, and Divinity partook in the ban they had enforced, to not disclose Joseph’s selling. And he did not find out until that time when Joseph appeared before his brothers.

139) What happened to Reuben as a result of his efforts to save Joseph’s life? It is written, “Let Reuben live, and not die.” Although he knew that the seniority was taken away from him and was given to Joseph, he still tried to save his life. This is why Moses prayed and said, “Let Reuben live, and not die,” and he persisted in this world and in the next world, since he saved Joseph’s life, and because he repented for the act of desecrating his father’s bed, and anyone who repents, the Creator revives him in this world and in the next world.

140) “So they took Joseph’s tunic…” since the blood of a male goat is similar to human blood. But even though it was done properly, without transgression, the Creator is as meticulous with the righteous even as a hair’s breadth.

141) Jacob did the right thing when he sacrificed a male goat—the side of the harsh judgment—to his father. Yet, because he sacrificed a male goat and weakened his father—for his harsh judgment, since this is his side, for Isaac, too, is harsh judgment—hence, the judgment in the goat clung to him. This is why Jacob was punished with another male goat after his sons brought the blood to him.

142) It is written about Jacob, “…the skins of the young goats.” This is why it is written about his sons, “…and dipped the tunic in the blood.” They brought the tunic to him to weaken him, and all was one parallel to the other. This is what caused what is written, “Then Isaac trembled violently,” meaning his sons caused him to tremble violently at the time when it says, “see whether it is your son’s tunic or not.”

143) It is written, “…whether you are my son, Esau, or not.” It is also written, in relation to him, “…whether it is your son’s tunic or not.” This is so because the Creator is meticulous with the righteous in everything they do.

144) And since all the tribes saw their father’s sorrow, they certainly regretted selling Joseph and would have given their souls to redeem him, should they find him. But since they saw that they could not redeem him, they returned to Judah, who advised them to sell him. And they removed him from over them, since he was their king. And since they removed him from over them, it is written, “And it came to pass at that time, that Judah went down.”

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109) “And they said one to another…” those are Shimon and Levi, who were brothers, since they came from the side of harsh judgment. For this reason their anger is anger of murder in the world.

110) There is anger that is blessed from above downwards and is called, “blessed,” as it is written, “Blessed be Abram of God Most High, Maker of heaven and earth.” This is so because even though Abraham waged war and killed people, it still said of him regarding this act, “Blessed be Abram,” since by that he sanctified the name of God. But there is anger that is cursed from above downwards, and we learned that it is called “damned,” as it is written, “Cursed are you, more than all cattle.”

111) There are two mountains in relation to that, as it is written, “…that you will give the blessing on Mount Gerizim, and the curse on Mount Ebal.” These correspond to the two degrees—blessed and cursed—which is why these two mountains are called cursed and blessed. Also, Shimon and Levi are from the side of harsh judgment. And the anger that was cursed, called “damned,” comes from the side of harsh and strong judgment.

112) The anger from the harsh judgment comes out to both sides, one that is blessed and one that is cursed, one blessed and one cursed. Likewise, two sons came from Isaac, one blessed and one that was cursed above and below. One was separated to his side, and the other was separated to his side. The abode of one is in the holy land and the abode of the other is in Mount Se’ir, as it is written, “…a skillful hunter, a man of the field.” One dwells in a place of wilderness, ruin, and desolation, and the other dwells in tents.

113) This is why they are two degrees—blessed and cursed. One emits all the blessings in the world, above and below, and every goodness and illumination and redemption and salvation, and the other emits every curse, ruin, blood, desolation, evil, and every impurity in the world.

114) There is not a person in the world who does not taste the taste of death at night, and the spirit of impurity is over the body. Because the holy soul has parted from man, the spirit of impurity is over that body and it is defiled.

115) And when the soul returns to the body, filth leaves. We learned that the filth remains on the hands; hence, one should not bring one’s hands to one’s eyes because the spirit of impurity is on them, until one washes them. And when one properly washes one’s hands, he is sanctified and is called, “holy.”

116) How should one be sanctified by washing one’s hands? There should be one Kli [vessel] below and one Kli above, so it will be sanctified by the upper Kli. The lower Kli sits in filth with impurity in it, and this is the Kli to receive the impurity, the waters of the washing. The one above is a Kli by which to be sanctified, from which the water is poured onto the hands. The one above is blessed and the one below is cursed. Also, the filth-water must not be spilled in the house so that no one will come near them, since the harmful spirits gather in them and one could be harmed by these impure waters.

117) Before one sanctifies one’s hands in the morning, one is considered impure. When one has sanctified one’s hands, he is considered pure. Hence, one should wash one’s hands only from a hand that has already been purified. When one has washed one’s hands, he is called, “pure,” and one who has not washed his hands is called, “impure.”

118) This is why there is one Kli above, and one Kli below, one pure and the other impure. And nothing must be done with these waters; they should be spilled in a place where people do not walk over them. And one should also not leave them in the house, for because they were spilled on the ground, the spirit of impurity is there and it can harm. And if one digs a tunnel so they flow underground and are not seen, even better.

119) One should also not give them to sorceresses, for they can use them to harm people, since they are water that bring curse, and the Creator wanted to purify Israel so they will be holy, as it is written, “And I will sprinkle clean water upon you.”

There are two discernments in the judgment: One is done by the ascent of Malchut to Bina, at which time the letters ELEH [Aleph, Lamed, Hey] of Elokim fall off her and she therefore remains with VAK without a Rosh. The other is the judgments extended from the left line, before it is included in the right line. These are the judgments of the point of Shuruk.

Anger means judgment. These are the judgments of the first discernment, which come from the ascent of Malchut to Bina. These judgments are blessed above in Bina and below in ZON, for without these judgments there would be no Mochin to ZON and to the lower ones. It is called, “blessed,” since this is the source of all the blessings in the world, the Mochin, and all kinds of illuminations in Bina herself. But when these judgments are drawn to ZON, they are not called, Baruch [blessed], but Mevorach [another way for spelling blessed]. It is written, “Blessed be Abram,” etc., since the two lines, right and left, are from Bina. Hence, it is called Baruch in Abraham, who is the right line, since he struck the kings with these judgments.

And the judgments in the second discernment extend from the governance of the left line, which is not included in the right. She was cursed with death, which extends from the primordial serpent, as it is written, “not rewarded—he is bad.” Thus, if one is not rewarded, and draws out from the left line, from above downwards, which was the sin of the tree of knowledge, the lock-point appears, that is, Malchut of the first restriction with the Masach of Behina Dalet, which is unfit to receive the lights of life.

This is why a man dies when it is revealed, as it is written, “in the day that you eat from it,” when you draw illumination of the left from above downwards, “you will surely die,” since the point of Malchut of the quality of judgment in the first restriction will appear, and all the lights of life will depart. Thus, this anger, which is the judgments of the illumination of the left, were cursed by the curse of the primordial serpent, of which it was said, “Cursed are you, more than all cattle,” and whose end is death.

It is said about this discernment, which was present in Shimon and Levi, as well, “Cursed be their anger, for it was fierce.” Hence, there is murder in their anger—the killing of the people of Shechem—for it brings death.

Isaac is the left line of ZA. His ruling without the right line, by himself, is harsh judgment. And two sons came from him, which are two discernments of judgment. The first discernment is Jacob, but since he is not discerned as Bina, like Abraham, he is not called Baruch, but Mevorach [both mean blessed in Hebrew], since he is the middle line of ZA. The second discernment is Esau.

At night, when one is asleep, there is the judgment of Behina Bet in him, the anger of the curse, since the night is the domination of the left line. Hence, at that time the lights depart, and this is also why man’s soul departs.

However, the departure of those lights is not actual death, as in the disclosure of the point of Malchut of the first restriction. Rather, it is considered sleep. For this reason, there is a discernment of death in him, as well, due to the curse of the tree of knowledge, where the domination of the left reveals that point which puts a man to death. For this reason, there is one part out of sixty of death in her, as well.

Man’s hands are Kelim [vessels] of GAR. During Gadlut [adulthood], HGT become HBD, and with the coming of the soul in the morning, it is received in the body only in VAK and not in GAR. For this reason, it is considered that the hands have not been purified from the filth they had received at night. And when one washes one’s hands, meaning extends GAR, he is sanctified and he is called “holy,” since the Mochin de GAR extend from AVI, which are called holy. For this reason, man, too, is holy, as it is written, “Lift up your hands to the sanctity.”

Purity is the completeness of the Kelim. Previously, when Malchut was included in Bina, the restriction force was mingled with all of Bina’s Kelim, for which she was unfit for GAR. Later, through complete higher illumination, Bina lowered that restriction force to its place, ELEH returned to her, and it is considered that her Kelim were purified by the restriction force and are fit for GAR.

Holiness is the Mochin she receives from the upper AVI, called “holy.”

The lowering of Malchut from Bina to her place is done by the upper illumination from AB SAG de AK, where the second restriction does not apply. Hence, wherever his illumination comes, it removes the force of Malchut and restriction from Bina to Malchut. Also, after the Kelim of Bina are completed and purified, her abundance is complete. And wherever her abundance comes, she removes the restriction force from the Kelim of Bina that are there, and they become GAR.

The upper Kli is Bina whose Kelim have already been purified by the restriction force of Malchut, which was mingled with her.

Water is the complete abundance in the pure Bina.

The hands are Kelim de HGT that need to be purified by the restriction force and the filth of the serpent, which they received at night, during sleep.

The lower Kli is the ineffaceable Malchut in Bina, which is captive in the Klipot of BYA.

Through the water from the upper Kli, which is abundance from Bina’s pure Kelim that are poured over the hands, which are Kelim de HGT, the restriction force of Malchut that mingled with them descends from there to the ineffaceable Malchut, which is the lower Kli. Thus, the whole of the restriction force and the judgments descend to the bottom Kli and man’s Kelim de HGT, which are the hands, are now purified from any restriction force and judgment and impurity. They receive complete Mochin de GAR, called “holiness,” and the Kelim de HGT become HBD, since the power to lower Malchut from Bina comes from a higher Kli, by which HGT receive Mochin called “holiness.”

And the place to which Malchut descends, as well as the forces of restriction and judgment and impurity, is the bottom Kli.

“And I will sprinkle clean water upon you” is the complete abundance, which comes from pure Kelim from which the restriction force has already been removed. This is so because wherever it comes, it lowers the restriction force from the Kelim of Bina that are there and they are purified, as in, “…and you will be cleansed from all your impurities.”

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106) “And he said: ‘I seek my brothers…They have moved from here.” The assembly of Israel, Nukva, said to the king that peace is his, meaning ZA, “Who will make you like a brother to me,” like Joseph to his brothers, who said, “And now, fear not…” and he gave them food and nourished them during the famine. This is why the assembly of Israel said to ZA, “Who will make you like a brother to me,” like Joseph to his brothers.

107) “Who will make you like a brother to me” is what Joseph, Yesod, said to Divinity when he united with her and clung to her. “…that sucks the breasts of my mother,” for then, when receiving Mochin de Ima, there is brotherhood and wholeness between them. “…if I find you outside,” within the exile, in another land. “…I will kiss you,” to attach her spirit to his spirit. “…and none will despise me,” although I am in another land.

108) Even though Joseph’s brothers were not as brothers once he fell into their hands, he was to them as a brother when they fell into his hands, as it is written, “And he comforted them, and spoke kindly to them,” until they believed him.

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102) “And a man found him.” How could Jacob, the complete one, who loved Joseph more than all his sons, and who knew that his brothers hated him, send him to them? But he did not suspect them, for he knew that they were all righteous. But the Creator arranged it all so as to keep the sentence He had given to Abraham the Patriarch in the covenant of the pieces.

103) I have found in the books of the first, that the sons of Jacob should have reigned even before Joseph went down to Egypt. This is because had he gone down to Egypt and they did not rule over him first, the Egyptians would have ruled over Israel forever, and they would never be able to leave them. Hence, it so happened to Joseph that he was sold by his brothers into slavery, and they ruled over him to sell him into slavery.

For this reason, even though Joseph later became a king, since the Egyptians crowned him, Israel are already ruling over all of them, since they had already governed their king, Joseph, and sold him into slavery, all the more so that they ruled over the Egyptians themselves. This weakened the power of the Egyptians and they could be freed from them.

104) Joseph was the upper covenant, Yesod de [of] ZA. As long as the covenant, which is Joseph, existed, Divinity existed as it—should, peacefully in Israel. Since Joseph, the upper covenant, left the world, for he was sold into slavery, the covenant and Divinity and Israel were all exiled. Also, it is written, “Now a new king arose over Egypt, who did not know Joseph.” This indicates that his merit had been revoked and he was exiled. And it all came from the Creator, as it should be.

105) “And a man found him,” this is Gabriel. “Wandering,” for he was wandering about everything, since he had trusted his brothers and sought brotherhood from them, but did not find it. He also sought them, themselves, but did not find them. Hence, “And the man asked him, saying: ‘What do you seek?’”

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98) David wished to build the house, as it is written, “Now it was in the heart of David…” Afterwards, it is written, “nevertheless you will not build the house.” All of Israel knew that, and were saying, “When will David die and his son Solomon will rise and build the house?” And then, “Our feet are standing at your gates, O Jerusalem,” for then we will go up and sacrifice offerings.

99) And although they were saying, “When will this old man die?” I rejoiced and was glad because of my son, since they were saying that my son would rise after me, to complete the commandment and build the house. Then he began and praised Divinity and said, “Jerusalem, that is built as a city that is joined together.”

100) The Creator made Jerusalem below, Nukva, like Jerusalem above, Bina. And one is corrected corresponding to the other, meaning Nukva is corrected in all the corrections that are in Bina, as it is written, “The place, O Lord, which You have made for Your dwelling.” “…that is built,” that the Creator will bring down Jerusalem from above when it is properly built.

“…that is joined together.” It should have said, “were joined,” in plural tense. But Ima, Bina, joined with her daughter, Nukva, and they became as one. This is why it says, “is,” in singular tense.

101) “There the tribes went up.” Those are the sustenance of the world and the correction of the lower world. But not only the correction of the lower world, but even of the upper world, as it is written, “the tribes of the Lord, as a testimony to Israel.” “…to Israel,” since they are the persistence of the world below, and they are a testimony above, in the upper world, and all is to thank the name of the Lord.

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