Miketz: Chapter 15

"And to Joseph were born two sons, before the years of famine came"

Synopsis

The subject of this final passage is the nature of "the days of evil." These are not the days of old age, Rabbi Yitzchak explains, but the "illumination of the left." Man should remain chaste in a bad time and not have children, since these "strange" children would descend from the left side - thus, Joseph had his sons before the famine struck. Neither should a man go forth into the marketplace during the days of evil, since the world is full of "satanic accusers" lying in wait for the unwary.

Relevance

A man and woman's thoughts during sexual relations help determine the purity of their unborn child's soul. The purer our thoughts at the moment of conception, the finer the grade of soul that is drawn from the Upper Worlds. Because of social pressures and our Evil Inclination, purifying and controlling our thoughts is a formidable task. The cleansing attributes of the Hebrew letters in this passage help us to prevail over the world's negative influences, and to elevate our thoughts and desires. We draw Light to our children, which helps purify their souls.

Birds Dew Evil Famine Garden of Eden Jacob Joseph Light Torah Tree Year

238. Let us return to the former subject: "And to Joseph were born two sons before the years of famine came" (Beresheet 41:50). Rabbi Yitzchak quoted the verse, "And the remnant of Jacob shall be in the midst of many peoples like dew from Hashem, like the showers upon the grass, that tarries not for man, nor waits for the sons of men" (Michah 5:6). Come and behold, Every day, when light breaks, a bird awakens on a tree in the Garden of Eden and crows three times. The twig is straightened, and the crier loudly warns, Whoever among you see but see not; exist in the world, yet do not know why; do not care for the glory of their Master; and do not study the Torah even though it stands before you -- it is better for you never to have been born. Why should you exist without understanding? Woe to you, when the days of evil shall bestir themselves against you and banish you from the world.

238. אַהֲדַרְנָא לְמִילֵי קַדְמָאֵי: וּלְיוֹסֵף יֻלָּד שְׁנֵי בָנִים בְּטֶרֶם תָּבוֹא שְׁנַת הָרָעָב וגו.' ר' יִצְחָק פְּתַח, וְהָיָה שְׁאֵרִית יַעֲקֹב בַּגּוֹיִם בְּקֶרֶב עַמִּים רַבִּים כְּטַל מֵאֵת ה' כִּרְבִיבִים עֲלֵי עֵשֶׂב אֲשֶׁר לֹא יְקַוֶּה לְאִישׁ וְלֹא יְיַחֵל לִבְנֵי אָדָם. תָּא חֲזֵי, בְּכָל יוֹמָא וְיוֹמָא, כַּד נְהוֹרָא סָלְקָא, אִתְעַר חַד צִיפֳּרָא, בְּאִילָנָא דְּגִנְתָא דְעֵדֶן, וְקָרֵי תְּלַת זִמְנִין, וְשַׁרְבִיטָא יִזְדַּקֵּף, וְכָרוֹזָא קָרֵי בְחָיִל, לְכוֹן אָמְרִין, הוּרְמָנֵי דְּבוֹרַיְירֵי, מַאן מִנְּכוֹן דְּחָמֵי וְלָא חָמֵי. דְּקָיְימָא בְּעַלְמָא, וְלָא יָדְעֵי עַל מַה קָּיְימֵי, לָא מַשְׁגִּיחִין בִּיקָרָא דְמָארֵיהוֹן, אוֹרַיְיתָא קָיְימָא קַמַּיְיהוּ, וְלָא מִשְׁתַּדְּלֵי בָהּ, טַב לוֹן דְּלָא יִבָּרוֹן, עַל מַה יְּקוּמוּן, בְּלָא סָכְלְתָנוּ. וַוי לוֹן, כַּד יִתְעָרוּן יוֹמֵי דְרַע עֲלַיְיהוּ, וְיִטְרְדוּן לְהוֹן מֵעָלְמָא.

Evil

239. HE ASKS, What are the days of evil? Can they be days of old age? Not so, for days of old age, if man has children and grandchildren, are good days. What, then, are days of evil?

239. מַאן אִיוּן יוֹמִין דְּרַע, אִי סַלְקָא דַעְתָּךְ דְּאִינוּן יוֹמִין דְּסִיבוּ, לָאו הָכֵי, דְּהָא יוֹמֵי דְסִיבוּ, אִי זָכָה בִּבְנִין, וּבְנֵי בְנִין, יוֹמֵי דְטַב אִינוּן, מַאן אִינוּן יוֹמִין דְּרַע.

Blessing Creation Evil Hebrew Letters Torah

240. They are mentioned in the verse, "Remember now your creator in the days of your youth, before the evil days come" (Kohelet 12:1). These are not days of old age. The mystery here is that when the Holy One, blessed be He, created the world, He did it through the letters of the Torah. Each letter came before Him, until they came to be established by the letter Bet, WHICH IS IN THE SECRET OF BLESSING (HEB. BERACHAH), FOR WHICH REASON THE WORLD WAS CREATED BY IT. All the alphabets along with their various permutations, THE 231 FORWARD ALPHABETS AND THE 231 BACKWARD ALPHABETS, AS WE KNOW, are means WITH WHICH to create the world, HAVING RECEIVED THE SECRET OF BLESSING FROM THE LETTER BET.

240. אֶלָּא אִינוּן, כְּמָה דְאִתְּמָר, דִּכְתִיב וּזְכוֹר אֶת בּוֹרְאֶךָ בִּימֵי בְחוּרוֹתֶיךָ עַד אֲשֶׁר לֹא יָבֹאוּ יְמֵי הָרָעָה, לָאו אִינוּן יוֹמִין דְּסִיבוּ, אֶלָּא רָזָא דְמִלָּה, כַּד בָּרָא קוּדְשָׁא בְּרִיךְ הוּא עַלְמָא, בָּרָא לֵיהּ בְּאַתְוָון דְּאוֹרַיְיתָא, וְכָל אָת וְאָת עָאֳלַת קַמֵּיהּ, עַד דְּאִתְקָיְימוּ כֻּלְּהוּ אַתְוָון בְּאָת בֵי"ת. וְכָל אִינוּן אַלְפָא בֵּיתוֹת, דְּאִתְגַּלְגְּלוּ אַתְוָון, כֻּלְּהוּ קָיְימֵי לְמִבְרֵי עָלְמָא.

Alphabet Evil Hebrew Alphabet Hebrew Letters Light Torah

241. After the letters were permutated INTO AN ALPHABET IN WHICH THE LETTERS Tet and Resh appear together, the Tet ascended and would not settle together WITH RESH. The Holy One, blessed be He, rebuked her and said, Tet, Tet, why do you ascend and not settle in your place?' She replied, You have made me the first letter in the word Tov (good), and the Torah opened by saying "that it was good" IN THE VERSE, "AND ELOHIM SAW THE LIGHT, THAT IT WAS GOOD" (BERESHEET 1:3). How could I be united with Resh, WHICH IS THE FIRST LETTER IN THE WORD Ra (evil)?

241. כֵּיוָן דְּאִתְגַּלְגְּלוּ, וְאִתְחַבָּרוּ תְּרֵין אַתְוָון אִלֵּין ט"ר כַּחֲדָא, סַלְקָא טי"ת, וְלָא אִתְיַישְׁבַת, עַד דְּגָעַר בָּהּ קוּדְשָׁא בְּרִיךְ הוּא, וַאֲמַר לָהּ טי"ת טי"ת, עַל מָה אַתְּ סָלְקָא, וְלָא אִתְיַישְׁבַת בְּדוּכְתֵּיךְ, אָמְרָה קַמֵּיהּ, וְכִי עָבְדַת לִי לְמֶהֱוֵי אָת בְּרֵישָׁא דְטוֹב, דְּהָא אוֹרַיְיתָא פְּתַח בִּי כִּי טוֹב, הֵיךְ אֲנָא מִתְחַבְּרָא לְאִתְיַישְׁבָא בְּאָת רַע.

Creation Hebrew Letters

242. He said to her, return to your place, for you have need OF THE LETTER RA. For I wish to create man and include both of you together in him. Then he will be created, but with you on the right and her on the left. The letters Tet and Resh settled together with each other.

242. אֲמַר לָהּ, תּוּב לְאַתְרֵיךְ, דְּהָא אַתְּ צָרִיךְ לָהּ, דְּהָא בַּר נָשׁ דַּאֲנָא בָּעֵי לְמִבְרֵי בְּכוֹן, תַּרְוַויְיכוּ אִתְכְּלֵיל כַּחֲדָא, וְיִתְבְּרֵי, אֲבָל אַתְּ לִימִינָא, וְאִיהִי לִשְׂמָאלָא. וּכְדֵין, תָּבוּ וְאִתְיַישְׁבוּ דָּא בְּדָא כַּחֲדָא.

Creation Evil Sin Solomon Year

243. The Holy One, blessed be He, then divided them, AND SEPARATED THEIR ILLUMINATION, THE ONE BEING WHOLLY GOOD AND THE OTHER WHOLLY EVIL. And He created for each certain days and years, THE SECRET OF THE 28 TIMES IN KOHELET, the ones to the right and the others to the left, FOURTEEN TIMES FOR GOOD AND FOURTEEN FOR EVIL. The ones to the right are called days of good, and the ones to the left are called days of evil. Solomon said, "Before the evil days come" and encompass man on account of the sins he committed. Once the days of good and days of evil were created, TET AND RESH settled together again to be included within man.

243. בְּהַהוּא שַׁעְתָּא פָּרֵישׁ לוֹן קוּדְשָׁא בְּרִיךְ הוּא, וּבָרָא לוֹן לְכָל חַד וְחַד, יוֹמִין וּשְׁנִין יְדִיעָן, אִלֵּין לִימִינָא וְאִלֵּין לִשְׂמָאלָא. אִלֵּין דְּיָמִינָא, אִתְקְרוּן יְמֵי הַטּוֹב, וְאִלֵּין דִּשְׂמָאלָא אִתְקְרוּן יְמֵי הָרָעָה, וְע"ד אֲמַר שְׁלֹמֹה, עַד אֲשֶׁר לֹא יָבֹאוּ יְמֵי הָרָעָה, דְּאִלֵּין מְסַחֲרִין לֵיהּ לְבַּר נָשׁ, בְּחוֹבוֹי דְּאִיהוּ עָבֵיד. כֵּיוָן דְּאִתְבְּרוּן יוֹמִין דְּטוֹב, וְיוֹמִין דְּרַע, כְּדֵין תָּבוּ וְאִתְיַישְׁבוּ, לְאִתְכְּלָלָא בְּהוֹ בְּבַר נָשׁ.

David Evil Famine Fear Year

244. David therefore asked, "Why should I fear in the days of evil, when the iniquity of my persecutors compasses me about" (Tehilim 49:6), the days of evil assuredly. There is a mystery in that THE ILLUMINATION OF THE LEFT is called days of famine and years of famine, and THE ILLUMINATION OF THE RIGHT is called days of plenty and years of plenty.

244. וּבְגִינֵי כָךְ אֲמַר דָּוִד, לָמָּה אִירָא בִּימֵי רָע עֲוֹן עֲקֵבַי יְסֻבֵּנִי, יְמֵי רָע וַדַּאי, וְרָזָא דָא, אִלֵּין אִקְרוּן יְמֵי רָעָב, שְׁנִין דְּרָעָב, וְאִלֵּין אִקְרוּן יְמֵי שָׂבָע, שְׁנֵי שָׂבָע.

Brit (Covenant) Covenant (Brit) Famine Joseph Year

245. The secret is that one should not draw forth the source of the Holy Covenant, THAT IS, NOT PERFORM MARITAL DUTY, in days or years of famine. Joseph, therefore, the secret of the Covenant, closed his spring in the year of famine and did not allow it to multiply in the world. HENCE THE WORDS, "AND TO JOSEPH WERE BORN...BEFORE THE YEARS OF FAMINE CAME" (BERESHEET 41:50). When the year of famine reigns, it behooves man to withhold the spring of his Hholy Covenant and not enable THE LEFT to multiply in the world.

245. וְרָזָא דְמִלָּה, דְּלָא לַאֲפָקָא מַבּוּעָא דִּבְרִית קַדִּישָׁא, בְּיוֹמֵי רָעָב, בִּשְׁנַת הָרָעָב, וּבְגִין כָּךְ יוֹסֵף דְּאִיהוּ רָזָא דִבְרִית, סָתֵים מַבּוּעֵיהּ בִּשְׁנַת הָרָעָב, וְלָא יְהַב לֵיהּ דּוּכְתָּא לְאַסְגָּאָה בְּעַלְמָא, וְדָא בָּעֵי לֵיהּ לְבַּר נָשׁ, דְכַד שָׁלְטָא שְׁנַת הָרָעָב, דְּיַסְתֵּים מַבּוּעָא דִּבְרִית קַדִּישָׁא דִילֵיהּ, בְּגִין דְּלָא יְהַב לֵיהּ דּוּכְתָּא לְאַסְגָּאָה בְּעַלְמָא.

Baby Earth Famine Holiness (Kedushah) Kedushah (Holiness) Year

246. Rabbi Shimon said, It is a very deep mystery that when the year of famine, THE ILLUMINATION OF THE LEFT, has sway, it behooves man to stop his source FROM BEGETTING CHILDREN FOR TWO REASONS, (1) If he does not stop his source, he would draw upon the baby a spirit from the LEFT side, and (2) He would thus give a place to that side, thereby strengthening the side of defilement in this world at the expense of the side of holiness. Regarding this secret, the scripture also reads, "For three things the earth quakes" (Mishlei 30:21).

246. רִבִּי שִׁמְעוֹן אֲמַר, רָזָא דָא אִיהוּ רָזָא עִלָּאָה, בְּהַהִיא שְׁנַת הָרָעָב, כֵּיוָן דְּאִיהִי שָׁלְטָא, בָּעֵי לְאַסְתָּמָא מַבּוּעֵיהּ, בְּגִין דְּאִי לָא סָתֵים לֵיהּ, גָּרֵים לְאַמְשָׁכָא רוּחָא לְהַהוּא וַלְדָא מֵהַהוּא סִטְרָא, וְיָהֵיב דּוּכְתָּא לְהַהוּא סִטְרָא, לְמִפְשֵׁי בְּעַלְמָא, סִטְרָא דִּמְסָאֳבָא בְּסִטְרָא דְּקוּדְשָׁא, וְתוּ רָזָא, דִּכְתִיב תַּחַת שָׁלֹשׁ רָגְזָה אֶרֶץ וגו.'

Baby Brit (Covenant) Covenant (Brit) Famine Flow Holiness (Kedushah) Joseph Kedushah (Holiness) Righteous Year

247. For that reason, Joseph the Righteous, who is the secret of the Covenant, ascended to stop his source during the year of famine, so as not to mingle at all WITH THE LEFT and prevent it from ruling OVER THE RIGHT. Of whoever lets his source flow at that time, it is written, "They have dealt treacherously against Hashem: for they have begotten strange children" (Hoshea 5:7), for the children HE BEGETS DURING THE YEARS OF FAMINE are by necessity strange children. ACCORDING TO THE FIRST REASON GIVEN BY RABBI SHIMON, HE DRAWS UPON THE BABY A SPIRIT OF THAT SIDE. Assuredly, "They have dealt treacherously against Hashem" BECAUSE, ACCORDING TO THE SECOND REASON, THEY LET THE LEFT BE STRONGER THAN THE RIGHT AND THUS BETRAYED THE NAME OF HASHEM. Therefore, happy is the portion of holy Yisrael, who did not substitute a place of holiness with that of impurity.

247. וּבְגִין כָּךְ, יוֹסֵף צַדִּיקָא, רָזָא דִבְרִית, סָלֵיק וְסָתֵים מַבּוּעֵיהּ, בִּשְׁנַת הָרָעָב, דְּלָא לְאִתְעָרְבָא בַּהֲדָהּ כְּלַל, וּלְמֵיהַב לָהּ דּוּכְתָּא, וּמַאן דְּאַפְתַּח מַבּוּעֵיהּ בְּהַהוּא זִמְנָא, עֲלֵיהּ כְּתִיב בַּה' בָּגָדוּ כִּי בָנִים זָרִים יָלָדוּ עַתָּה יֹאכְלֵם וגו.' דְּהָא אִלֵּין אִקְרוּן בָּנִים זָרִים וַדַּאי. בַּה' בָּגָדוּ וַדַּאי. וּבְגִין כָּךְ, זַכָּאָה חוּלַקְהוֹן דְּיִשְׂרָאֵל קַדִּישִׁין, דְּלָא אִתְחַלְּפוּ דּוּכְתָּא קַדִּישָׁא, בְּדוּכְתָּא מְסָאֲבָא.

Face Famine Holiness (Kedushah) House Jacob Joseph Kedushah (Holiness) Year

248. Another explanation of the verse, "And to Joseph were born two sons before the years of famine came" is that ever since the year of famine came to rule, WHICH IS LEFT WITHOUT RIGHT, he closed his spring and raised up his source, so as not to give children to the side of defilement or exchange a holy place for an impure one, THEREBY INCREASING DEFILEMENT AT THE EXPENSE OF HOLINESS. A man should await for his Master to come and rule over the world, as it is written, "And I will wait upon Hashem, that hides His face from the house of Jacob, and I will hope for Him" (Yeshayah 8:17).

248. וְע"ד כְּתִיב, וּלְיוֹסֵף יֻלָּד שְׁנֵי בָנִים בְּטֶרֶם תָּבוֹא שְׁנַת הָרָעָב, דְּהָא מֵהַהוּא זִמְנָא דְּשָׁלְטָא שְׁנַת הָרָעָב, אַסְתֵּים מַבּוּעֵיהּ, וְסָלֵיק מְקוֹרֵיהּ, דְּלָא לְמֵיהַב בְּנִין לְסִטְרָא מְסָאֲבָא, וְלָא לְאַחְלָפָא דּוּכְתָּא דְּקוּדְשָׁא, בְּדוּכְתָּא דִּמְסָאֲבָא, וּבָעֵיבַּר נָשׁ לְחַכָּאָה לְמָארֵיהּ דְּקוּדְשָׁא, כַּד יֵיתֵי וְיִשְׁלוֹט כְּדִכְתִיב וְחִכֵּיתִי לַה' הַמַּסְתִּיר פָּנָיו מִבֵּית יַעֲקֹב וְקִוִּיתִי לוֹ.

Precepts Righteous Torah

249. Happy are the righteous who know the ways of the Holy One, blessed be He, observe the precepts of the Torah, and follow their course, as "the ways of Hashem are right, and the just do walk in them: but the transgressors shall stumble in them" (Hoshea 14:10) and "But you that did cleave of Hashem your Elohim are alive every one of you this day" (Devarim 4:4).

249. זַכָּאִין אִינוּן צַדִּיקַיָא, דְּיָדְעִין אוֹרְחוֹי דְּקוּדְשָׁא בְּרִיךְ הוּא, וְנָטְרֵי פִּקּוּדֵי דְּאוֹרַיְיתָא, לְמֵיהַךְ בְּהוֹ, דִּכְתִיב, כִּי יְשָׁרִים דַּרְכֵי ה' וְצַדִּיקִים יֵלְכוּ בָוֹ וּפשְׁעִים יִכָּשְׁלוּ בָם. וּכְתִיב וְאַתֶּם הַדְּבֵקִים בַּה' אֱלֹהֵיכֶם חַיִּים כֻּלְּכֶם הַיּוֹם.

Heaven Idolatry Jealousy Kingdom Nukva

250. The Holy One, blessed be He, therefore admonished Yisrael to sanctify themselves, as it is written, "You shall be holy: for I Hashem your Elohim am holy" (Vayikra 19:2). HE ASKS, Who is "I?" HE ANSWERS, It is the Holy One, blessed be He, the sacred kingdom of heaven, NAMELY THE NUKVA, while the kingdom of the idolatrous nations is called other, as it is written, "For you shall worship no other El, for Hashem, whose name is Jealous, is a jealous El" (Shemot 34:14).

250. וּבְגִין דָּא, קוּדְשָׁא בְּרִיךְ הוּא אַזְהַר לְהוֹ לְיִשְׂרָאֵל לְאִתְקַדָּשָׁא, דִּכְתִיב וִהְיִיתֶם קְדוֹשִׁים כִּי קָדוֹשׁ אָנִי. מַאן אָנִי. דָּא קוּדְשָׁא בְּרִיךְ הוּא, מַלְכות שָׁמַיִם קַדִּישָׁא. מַלְכוּתָא אַחֲרָא דְּעעכו"ם, אִקְרֵי אַחֵר, דִּכְתִיב כִּי לֹא תִשְׁתַּחֲוֶה לְאֵל אַחֵר כִּי ה' קַנָּא שְׁמוֹ.

Nukva World to Come, The

251. Come and behold, "I" is the government of this world and of the World to Come, and everything depends upon it, AS EVERYTHING DEPENDS ON THE NUKVA. Whoever cleaves to the "I," NAMELY TO THE NUKVA, has a portion in this world and the World to Come.

251. וְתָּא חֲזֵי, אֲנִי: שָׁלְטָנוּ דְּעַלְמָא דֵין, וְעַלְמָא דְאָתֵי, וְכֹלָּא בֵּיהּ תַּלְיָא. אַחֵר: סִטְרָא מְסָאֲבָא, אַחֵר, סִטְרָא אָחֳרָא בְּסִטְרָא מְסָאֲבָא, וְשׁוּלְטָנוּ דִּילֵיהּ בְּהַאי עַלְמָא, וְלֵית לֵיהּ בְּעַלְמָא דְאָתֵי כְּלוּם, וּבְגִין דָּא מַאן דְּאִתְדַּבַּק בְּהַאי אֲנִי, אִית לֵיהּ חוּלָקָא בְּעַלְמָא דֵין, וּבְעַלְמָא דְאָתֵי.

Kingdom Nukva World to Come, The

252. Whoever cleaves to the other one, THE NUKVA OF THE HEATHEN, perishes from the world of truth, has no part in the World to Come and takes part in the impurity of this world. Yet he takes part in the defilement of this world, for the kingdom of the heathen has numerous legions of accusers through whom it rules over this world.

252. וּמַאן דְּאִתְדַּבַּק בְּהַאי אַחֵר, אִתְאֲבֵיד מֵהַהוּא עַלְמָא, וְלֵית לֵיהּ חוּלָקָא בְּעַלְמָא דְאָתֵי, וְאִית לֵיהּ חוּלָקָא בְּהַאי עַלְמָא, בִּמְסָאֲבוּ, בְּגִין דְּהַהוּא מַלְכוּ אַחֲרָא עעכו"ם, כַּמָּה אִינוּן תְּרֵיסִין גַּרְדִּינִין מְמַנָּן בֵּיהּ, לְשַׁלְּטָאָה בְּהַאי עַלְמָא.

Elisha Grades Kingdom Repentance World to Come, The

253. Therefore Eliah the other, who descended and clove to that grade, THE KINGDOM OF THE HEATHEN CALLED OTHER, was driven from the World to Come. He was not given permission to repent, but was expelled from the world of truth, for which reason he was named other.

253. וּבְגִינֵי כָּךְ, אֱלִישָׁע אַחֵר, דְּנָחַת וְאִתְדַּבַּק בְּהַאי דַרְגָא, אִתְטְרֵיד מֵהַהוּא עַלְמָא דְאָתֵי, וְלָא אִתְיְיהֵיב לֵיהּ רְשׁוּ לְמֶהֱדַר בִּתְיוּבְתָּא, וְאִתְטְרֵיד מֵהַהוּא עַלְמָא, וְעַל דָּא אִקְרֵי אַחֵר.

Blessing Curse Famine Holiness (Kedushah) Kedushah (Holiness) Merit Nukva World to Come, The

254. Thus, a man should separate himself from all these sides in order not to be defiled by that side and thereby merit this world and the World to Come. Thus, THIS NUKVA OF HOLINESS is a blessing and that THE NUKVA OF THE HEATHEN is a curse. The one is plenty and the other famine. They are direct opposites, as has already been explained.

254. וּבְגִין כָּךְ, בָּעֵי בַּר נָשׁ לְאִתְפְּרָשָׁא מִכָּל סִטְרִין, דְּלָא לְאִסְתָּאֲבָא, בְּהַהוּא סִטְרָא, לְמִזְכֵּי בְּהַאי עַלְמָא, וּבְעַלְמָא דְאָתֵי, וְע"ד, דָּא בְּרָכָה, וְדָא קְלָלָה, דָּא שֶׁבַע, וְדָא רָעָב, כֹּלָּא בְּהִפּוּכָא דָּא מִן דָּא. וְהָא אוֹקִימְנָא.

Famine Flow Nukva Year

255. At the time of the year of famine, WHEN THE NUKVA OF THE HEATHEN REIGNED, no man should have been seen in the marketplace or let flow his source to beget children to another El, as has already been explained.

255. וּבְגִין כָּךְ, בְּהַהוּא זִמְנָא דִּשְׁנַת הָרָעָב, לֵית לֵיהּ לְבַּר נָשׁ, לְאִתְחֲזָאָה בְּשׁוּקָא, וְלָא לְאִתְפַּתְּחָא מַבּוּעֵיהּ לְאוֹלָדָא, לְמֵיהַב בְּנִין לְאֵל אַחֵר, וְהָא אִתְּמָר.

Faith Fasting Nukva Seven

256. Happy is the man who is careful to walk the way of truth and constantly cleaves to his Master. It is written, "To Him shall you hold fast, and by His name shall you swear" (Devarim 10:20). Note that it is not written, "by Him shall you swear," but rather "by His name," WHICH IS THE NUKVA CALLED NAME. What then is the meaning of the words, "you swear?" HE REPLIED, As we have explained, "YOU SWEAR (HEB. TISHAVE'A)" MEANS cleaving to the secret of faith, THE NUKVA CALLED SHEVA (SEVEN) SO NAMED AFTER THE SEVEN SFIROT - CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT - WHICH SHE RECEIVES FROM BINAH, AS WILL BE EXPLAINED PRESENTLY.

256. זַכָּאָה אִיהוּ בַּר נָשׁ, דְּאִסְתַּמַּר לְמֵיהַךְ בְּאֹרַח קְשׁוֹט, וּלְאִתְדַּבְּקָא בְּמָארֵיהּ תָּדִיר, דִּכְתִיב וּבוֹ תִדְבָּק. וּבִשְׁמוֹ תִּשָּׁבֵעַ, וּבוֹ תִשָּׁבֵעַ לָא כְתִיב, אֶלָּא וּבִשְׁמוֹ, מַאי תִשָּׁבֵעַ. כְּמָה דְאוֹקִימְנָא, לְמֶהֱוֵי מִתְדַּבֵּק בְּרָזָא דִמְהֵימְנוּתָא.

Faith Grades Nukva Seven

257. There are seven grades above IN BINAH THAT ARE superior to all and constitute the secret of the wholeness of faith. THE ULTIMATE PERFECTION OF THE NUKVA IS TO ASCEND AND CLOTHE THESE SEVEN GRADES -CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT OF BINAH. The secret of the seven grades below, IN THE NUKVA HERSELF, is their union and connection with THE SEVEN UPPER ONES, so they become one. It is therefore written, "Seven days and seven days, namely, fourteen days" (I Melachim 8:65). All is one, bound as one, FOR THE SEVEN OF THE NUKVA, WHEN THEY ARE WHOLE, ASCEND AND CLOTHE THE SEVEN OF BINAH, AND THEY ARE BOUND AS ONE. And "by His name shall you swear" (Devarim 6:13) ALLUDES TO THE SEVEN above and below - THE JOINING OF THE SEVEN OF BINAH WITH THE SEVEN OF THE NUKVA INTO ONE.

257. שִׁבְעָה דַּרְגִּין לְעֵילָא עִלָּאִין עַל כֹּלָּא, רָזָא דִּשְׁלִימוּ דִּמְהֵימְנוּתָא, וְרָזָא דְּשִׁבְעָה דַרְגִּין דִּלְתַתָּא מִנַּיְיהוּ, דְּאִינוּן חִבּוּרָא חַד, וְקִשּׁוּרָא חַד, אִלֵּין בְּאִלֵּין, לְמֶהֱוֵי כֻּלְּהוּ חַד, וּבְגִין כָּךְ כְּתִיב, שִׁבְעַת יָמִים וְשִׁבְעַת יָמִים, י"ד יוֹם, וְכֹלָּא חַד, וְקִשּׁוּרָא חַד, וְע"ד כְּתִיב וּבִשְׁמוֹ תִּשָּׁבֵעַ, מִלְּעֵילָא וּמִתַּתָּא.

Heaven Nukva Seven

258. Of he who joins these SEVEN LOWER BEINGS with the SEVEN UPPER ONES, it is written, "Hashem shall open to you His good treasure, the heaven" (Devarim 28:12), those treasures, THE SEVEN OF BINAH above and THE SEVEN OF THE NUKVA below. The seven days OF BINAH and the seven days OF THE NUKVA are as one, and it is written, "His good treasure, the heaven" and "and seven...to the seven which were upon the top of it" (Zecharyah 4:2). All of them are one.

258. וּמַאן דִּמְיַיחֵד אִלֵּין בְּאִלֵּין, עֲלֵיהּ כְּתִיב יִפְתַּח ה' לְךָ אֶת אוֹצָרוֹ הַטּוֹב אֶת הַשָּׁמַיִם, אִלֵּין אוֹצָרִין דִּלְעֵילָא וְתַתָּא. שִׁבְעַת יָמִים וְשִׁבְעַת יָמִים כֻּלְּהוּ חַד, דִּכְתִיב אֶת אוֹצָרוֹ הַטּוֹב אֶת הַשָּׁמַיִם, אוֹצָרוֹ חַד, וְאִיהוּ אֶת הַשָּׁמַיִם, שִׁבְעָה וְשִׁבְעָה מוּצָקוֹת, וְאִינוּן חַד.

Righteous Robbers Talit Tzitzit

259. Rabbi Chiya and Rabbi Yosi were walking together when they saw an armed man wearing fringes, THE TZITZIT. Rabbi Chiya said, This man is either a completely righteous man WHO WEARS A FRINGED TALIT EVEN WHILE TRAVELING or is a deceiver of men WHO CARRIES ARMS AND MIGHT BE A ROBBER, YET WEARS THE TALIT TO DECEIVE PEOPLE AND CAPTURE THEM.

259. רִבִּי חִיָּיא וְרִבִּי יוֹסֵי, הֲווֹ אָזְלֵי בְאָרְחָא, אַדְּהָכֵי חָמוּ חַד בַּר נָשׁ, דַּהֲוָה אָתֵי, מִתְעַטֵּף בְּעִטּוּפָא דְמִצְוָה, וּכְלֵי זַיְינִין קְטוֹרִין תְּחוֹתוֹי, אֲמַר רִבִּי חִיָּיא, בַּר נָשׁ דֵּין, חַד מִתְּרֵין אִית בֵּיהּ, אוֹ זַכָּאָה שְׁלִים אִיהוּ, אוֹ לְרַמָּאָה בְּנֵי עַלְמָא אִיהוּ.

Camp Esau Fear Hands Jacob Prayer Robbers Talit War

260. Rabbi Yosi said, The pious have said to judge every man in a favorable sense. We have learned that when a man who sets out on a journey IS AFRAID OF ROBBERS, he should meditate upon three things, a present, a war, and a prayer. How do we know this? From Jacob, who prepared himself for these three things, and was provisioned for presents, a war, and a prayer, AS IT IS WRITTEN THAT HE "SENT" (BERESHEET 32:4) ESAU A PRESENT, HE DIVIDED THE PEOPLE WITH HIM INTO TWO CAMPS LEST "ESAU COME...AND SMITE IT" IN WAR, AND HE PRAYED TO HASHEM, "DELIVER ME, I PRAY YOU, FROM THE HAND OF MY BROTHER." This man who is walking is wearing the Talit to pray and has arms for war. If he has these two, it is not necessary to look to see if he has the third, THE PRESENT. IF HE HAS THE FIRST TWO, HE MUST HAVE THE THIRD.

260. אֲמַר לֵיהּ רִבִּי יוֹסֵי, הָא חֲסִידֵי עֶלְיוֹנִין אָמְרוּ, הֱוֵי דָן לְכָל בַּר נָשׁ לִזְכוּ. הָא תָּנִינָן, בַּר נָשׁ דְּנָפֵיק לְאָרְחָא, יִתְכַּוֵּין לִתְלַת מִלִּין, לְדוֹרוֹן, לִקְרָבָא, לִצְלוֹתָא. מִנָּלָן מִיַּעֲקֹב, דְּהָא לִתְלַת אִלֵּין אִתְכַּוֵּון, וְזַרֵיז גַּרְמֵיהּ לְדוֹרוֹן, לִקְרָבָא, לִצְלוֹתָא. וְהַאי בַּר נָשׁ, אָזֵיל בְּאָרְחָא אִיהוּ, הָא בֵּיהּ עִטּוּפָא דְמִצְוָה, לִצְלוֹתָא. וְהָא בֵיהּ כְּלֵי זַיְינִין, לִקְרָבָא. כֵּיוָן דִּתְרֵין אִלֵּין אִית בֵּיהּ, תְּלִיתָאי לָא לְמִרְדַּף אֲבַתְרָהּ.

Peace

261. When he approached them, they greeted him but he did not answer. Rabbi Chiya said, It seems as if one of the three THINGS which should be upon him is absent. BECAUSE HE DOES NOT RESPOND TO OUR GREETINGS OF PEACE. THIS MEANS THAT he did not prepare a present, as a present comprises peace. Rabbi Yosi said, It may be that he is praying or reciting his study so as not to forget it.

261. כַּד קָרֵיב לְגַבַּיְיהוּ, יַהֲבוּ לֵיהּ שְׁלָם, וְלָא אָתֵי לוֹן. אֲמַר רִבִּי חִיָּיא, הָא חַד מֵאִינוּן תְּלַת, דְּאִתְחַזְּיָין לְמֶהֱוֵי בֵיהּ, לֵית בֵּיהּ, דְּהָא לָא אַתְקֵין גַּרְמֵיהּ לְדוֹרוֹן, וּבְדוֹרוֹת שְׁלָמָא כָּלֵיל בֵּיהּ. אֲמַר רִבִּי יוֹסֵי, דִּילְמָא אִיהוּ מִשְׁתַּדֵּל בִּצְלוֹתֵיהּ, אוֹ מַרְחֵישׁ תַּלְמוּדֵיהּ. בְּגִין דְּלָא יְעָקַר לֵיהּ.

Peace Torah

262. They walked with him, yet he did not talk to them. Later Rabbi Chiya and Rabbi Yosi stepped aside to study the Torah. When the man saw they were studying the Torah, he approached them and gave them greetings of peace.

262. אַזְלֵי כַּחֲדָא, וְלָא מַלֵּיל הַהוּא בַּר נָשׁ, בַּהֲדַיְיהוּ. לְבָתַר אִשְׁתְּמִיטוּ רִבִּי חִיָּיא וְרִבִּי יוֹסֵי, וְאִשְׁתַּדָּלוּ בְּאוֹרַיְיתָא. כֵּיוָן דְּחָמָא הַהוּא בַּר נָשׁ, דַּהֲווֹ מִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא, קָרֵיב לְגַבַּיְיהוּ, וְיָהֵיב לוֹן שְׁלָם.

Prayer Thought

263. He said, Gentlemen, what did you think of when you greeted me but I did not answer. Rabbi Yosi said, WE THOUGHT you were engaged in prayer or study. He replied, May the Holy One, blessed be He, judge you favorably.

263. אֲמַר לוֹן, רַבּוֹתַי, בַּמֶּה חֲשַׁדְתּוּן לִי, כַּד יַהֲבִיתּוּ לִי שְׁלָם, וְלָא אֲתִיבְנָא לְכוֹ, אָמַר לוֹ ר' יוֹסֵי, דִּילְמָא צְלוֹתָא הֲוֵית אֲמַר, אוֹ מַרְחֵישׁ בְּתַלְמוּדָךְ. אֲמַר לוֹ, קוּדְשָׁא בְּרִיךְ הוּא יָדִין לְכוֹ לְכַף זְכוּ.

Evil Peace Righteous Robbers Wicked Wickedness

264. This I shall tell you. I met a man one day when I was walking along the road. I greeted him, but he turned out to be a robber, who fell upon me and grieved me. Had I not overcome him, I would have come to harm. Since that day, I vowed to greet only a man whom I knew was righteous, lest he might otherwise assault and overcome me. Moreover, it is forbidden to greet an evil man, as it is written, "There is no peace, says Hashem, for the wicked" (Yeshayah 48:22).

264. אֲבָל אֵימָא לְכוֹ, יוֹמָא חַד הֲוֵינָא אָזֵיל בְּאָרְחָא, אַשְׁכַּחְנָא חַד בַּר נָשׁ, וְאַקְדִימְנָא לֵיהּ שְׁלָם, וְהַהוּא גַבְרָא הֲוָה לִסְטִים, וְקָם עָלַי, וְצִעֵר לִי, וְאִלְמָלֵא דְאִתְתַּקַּפְנָא בֵּיהּ אִצְטָעַרְנָא. מֵהַהוּא יוֹמָא נָדַרְנָא, דְּלָא לְאַקְדָּמָא שְׁלָם, בַּר לְבַּר נָשׁ זַכָּאָה, אֶלָּא אִי יְדַעְנָא בֵּיהּ בְּקַדְמֵיתָא, בְּגִין דְּיָכֵיל לְצַעֲרָא לִי, וְיִתַתַּקַּף בִּי בְּחֵילָא, בְּגִין דְּאָסִיר לְאַקְדָּמָא שְׁלָם לְבַּר נָשׁ חַיָּיבָא, דִּכְתִיב אֵין שָׁלוֹם אָמַר ה' לָרְשָׁעִים.

Righteous Tzitzit

265. When you greeted me, I did not respond for I suspected that YOU WERE NOT RIGHTEOUS. WHY? Because I did not see any tzitzit on you. I THEREFORE DID NOT RETURN YOUR GREETING. Besides, I was repeating my studies AND THUS COULD NOT ANSWER YOU ANYWAY. But now that I see you are righteous, the way is clear before me.

265. וְהַהִיא שַׁעְתָּא דְּחָמֵינָא לְכוֹ, וְיַהֲבִיתּוּ לִי שְׁלָם, וְלָא אֲתֵיבְנָא לְכוֹ, חֲשִׁידְנָא לְכוֹ, בְּגִין דְּלָא חָמֵינָא בְּכוֹ מִצְוָה דְּאִתְחֲזֵי לְבַר, וַהֲוֵינָא כְּמוֹ כֵן מְהַדַּר תַּלְמוּדָאי, אֲבָל הַשְׁתָּא דְּחָמֵינָא בְכוֹ, דְּאַתּוּן זַכָּאִין, הָא אָרְחָא מִתְתַּקְּנָא קֳדָמָי.

Evil Evil Inclination Good Inclination Heart

266. He then quoted the verse, "A psalm of Asaf. Truly Elohim is good to Yisrael, to such as are of a clean heart" (Tehilim 73:1). Come and behold, The Holy One, blessed be He, made right and left in order to rule over the world. The one, RIGHT, is called good, and the other, LEFT, is called evil. Man includes them both, and in all THINGS comes closer TO HASHEM, AS THE SAGES SAID, 'WITH YOUR TWO INCLINATIONS, THE GOOD INCLINATION AND THE EVIL INCLINATION.'

266. פְּתַח וַאֲמַר, מִזְמוֹר לְאָסָף אַךְ טוֹב לְיִשְׂרָאֵל אֱלֹהִים לְבָרֵי לֵבָב. תָּא חֲזֵי, קוּדְשָׁא בְּרִיךְ הוּא עָבַד יְמִינָא, וְעָבַד שְׂמָאלָא, לְאַנְהָגָא עַלְמָא, חַד אִקְרֵי טוֹב, וְחַד אִקְרֵי רָע, וּבִתְרֵין אִלֵּין אִתְכְּלֵיל בַּר נָשׁ, וְאִתְקְרֵיב בְּכֹלָּא.

Circumcision Creation Evil Flesh Heart Idolatry

267. The idolatrous nations are included within evil, the left, which was created for the defilement of their side, as they are uncircumcised of heart and uncircumcised of flesh. But of Yisrael, it is written, "Truly Elohim is good to Yisrael."

267. וְהַהוּא רַע דְּאִיהוּ שְׂמָאלָא, אִתְכְּלִילוּ בֵיהּ עַמִּין עעכו"ם, וְאִתְיְהֵב בְּסִטְרָא דִלְהוֹן, בְּגִין דְּאִינוּן עַרְלֵי לִבָּא, וְעַרְלֵי בִּשְׂרָא, וּלְאִתְחַלְּלָא בֵּיהּ. אֲבָל בְּיִשְׂרָאֵל מַה כְּתִיב, אַךְ טוֹב לְיִשְׂרָאֵל.

Evil Faith Heart Idolatry Nukva Zeir Anpin

268. You may say He is good for all Yisrael, but that is not true. He is good only to those who were not defiled with evil, as it is written, "To such as are of a clean heart." For of good and evil, good is for Yisrael alone, and evil is for the idolatrous nations alone. "Truly" He is "good to Yisrael," so they cleave to THE HOLY ONE, BLESSED BE HE. Thus, Yisrael cleaves to the supreme mystery, ZEIR ANPIN, in the secret of faith, THE NUKVA, so that all shall become one. THAT IS, BY ACHIEVING GOOD, THEY SUCCEED IN UNITING ZEIR ANPIN AND THE NUKVA AS ONE AND THEN CLEAVE TO THEM.

268. וְאִי תֵימָא לְכֻלְּהוּ, לָאו, אֶלָּא לְאִינוּן דְּלָא אִתְחַלְּלֵי בַּהֲדֵי הַהוּא רָע, דִּכְתִיב לְבָרֵי לֵבָב, בְּגִין דְּדָא טוֹב, וְדָא רַע, טוֹב לְיִשְׂרָאֵל בִּלְחוֹדַיְיהוּ, וְרַע לְעַמִּין עעכו"ם. אַךְ טוֹב לְיִשְׂרָאֵל, בְּגִין לְאִדְבָּקָא בֵּיהּ, וּבְהַאי אִתְדַּבָּקוּ יִשְׂרָאֵל, בְּרָזָא עִלָּאָה, בְּרָזָא דִמְהֵימְנוּתָא, לְמֶהֱוֵי כֹּלָּא חַד. אֲמַר רִבִּי יוֹסֵי זַכָּאִין אֲנַן, דְּלָא שַׁבַּשְׁנָא בָּךְ, חְהָא קוּדְשָׁא בְּרִיךְ הוּא שַׁדְּרָךְ לְגַבָּן.

Eyes World to Come, The Zion

269. Rabbi Yosi said, Happy are we not to have mistaken you, for it is the Holy One, blessed be He, who sent you to us. He continued, Since good is meant for Yisrael, it will then have a portion in this world and the World to Come to see the sight of glory eye to eye. It is written, "For they shall see eye to eye, Hashem returning to Zion" (Yeshayah 52:8).

269. אֲמַר רִבִּי יוֹסֵי, בְּגִין דְּטוֹב הוּא לְיִשְׂרָאֵל, יִשְׂרָאֵל אִית לוֹן חוּלָקָא בְּעַלְמָא דֵין, וּבְעַלְמָא דְאָתֵי לְמֶחֱמֵי עֵינָא בְּעֵינָא חֵיזוּ יְקָרָא, כְּמָה דִכְתִיב, כִּי עַיִן בְּעַיִן יִרְאוּ בְּשׁוּב ה' צִיּוֹן.

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