130) The Creator made man to be rewarded with His honor, to always serve Him, and to engage in Torah day and night, since the Creator always desires the Torah.<\/p>\n\n\n\n
131) And since the Creator created man, He gave him the Torah and taught him her ways. Since he looked in it but did not keep it, and broke the commandment of his Master, he was caught in his iniquity.<\/p>\n\n\n\n
132) All those who transgress with one thing in the Torah are caught in it. King Solomon, who was wiser than all the people in the world, breached one thing in the Torah\u2014he had many wives\u2014and caused himself to lose his kingship, when he was made a layman by the hand of Asmodeus.<\/p>\n\n\n\n
133) And Joseph, who knew that the Torah said, \u201cThou shall not take vengeance, nor bear any grudge,\u201d why did he take his brothers through all that he did when they fell into his hands? After all, he knew the law his father had taught him. Indeed, we must not think that Joseph took them through these events to avenge them. Instead, he did all that only to bring his brother Benjamin to him, for his desire was for him. He did not let his brothers fall, for it is written, \u201cThen Joseph commanded to fill their vessels with grain.\u201d He did all that so they would not fall.<\/p>\n\n\n\n
134) When the Creator created the moon, the Nukva, He would always gaze at her, as it is written, \u201cThe eyes of the Lord thy God are always upon it,\u201d that He always watches it. It is also written, \u201cAnd told it, prepared it, and also searched it out.\u201d<\/p>\n\n\n\n
Then He saw, since the sun, ZA, was illuminated when it watched over the Nukva, for he does not receive vision, Hochma, unless during coupling with the Nukva. \u201cAnd told it,\u201d? as it is written, the place of sapphire are her stones [the words, \u201ctelling\u201d and \u201csapphire\u201d have the same root in Hebrew], from the words, Sefirot and illumination.<\/p>\n\n\n\n
135) \u201cAnd prepared it,\u201d prepared it with corrections, so it dwells in correction of twelve borders and seventy angels. This means that the twelve borders divide and become seventy angels. And He established it with seven upper pillars, HGT NHYM of Bina, as was said, \u201cThe mother lends her clothes to her daughter,\u201d in which to receive the lights and to be in wholeness.<\/p>\n\n\n\n
This is so because the whole of the perfection in the Nukva is because she is established with seven upper pillars, which are the vessels HGT NHYM of Bina. Had it not been for that, she would have been unfit for reception of the lights. \u201cAnd searched it out\u201d means that He searched her so as to always watch over, for all times, and to never stop so the Sitra Achra will not have suction from her.<\/p>\n\n\n\n
136) And afterwards He warned man and said, \u201cAnd to man He said: \u2018Behold, the fear of the Lord is wisdom; and to depart from evil is understanding.\u2019\u201d This is so because the fear of the lord, which is the Nukva, is crowned over the lower ones so as to fear and to know the Creator by her strength. This is why she is Hochma. And depart from evil is Bina, the sorting out of the waste so as to not come to holiness with it. Depart from evil is the existence of Bina [understanding], to know and to observe the glory of the High King.<\/p>\n\n\n\n
137) It is written, \u201cTreasures of wickedness profit nothing, but righteousness delivers from death.\u201d It is written about those do not engage in Torah and pursue worldly possessions, to collect the treasures of wickedness: \u201cTreasures of wickedness profit nothing,\u201d as it is written, \u201cAnd those riches perish by evil adventure,\u201d as they are the treasures of wickedness.<\/p>\n\n\n\n
138) \u201cBut righteousness delivers from death.\u201d Those are the ones who engage in Torah and know her ways, to delve in her. The Torah is called \u201cthe tree of life,\u201d and she is called \u201crighteousness,\u201d as it is written, \u201cAnd it shall be righteousness unto us\u201d because we will keep the words of the Torah.<\/p>\n\n\n\n
\u201cBut righteousness delivers from death\u201d means actual charity, which one gives to the poor. Righteousness and Torah are all one. The Torah delivers from death since the Torah is the tree of life. And if it is actual righteousness, it saves from death, after the commandment to revive the poor. Thus, the two discernments, Torah and righteousness, are truly two facets, and the reasons they save from death are two discernments.<\/p>\n\n\n\n
139) The word \u201crighteousness\u201d is called \u201cpeace.\u201d It is written, \u201cHe who tills his land shall have plenty of bread; but he that follows vain things shall have plenty of poverty.\u201d How did King Solomon, the wisest in the whole world, said that man should exert to till the land and strain in that and leave the everlasting life?<\/p>\n\n\n\n
140) \u201cAnd the Lord God took the man and placed him in the Garden of Eden, to cultivate it and to keep it.\u201d This is the work of the sacrifices. \u201cTo cultivate it\u201d is the upper king, to draw abundant blessings from the upper king, ZA. And \u201cTo keep it\u201d is the lower king, to keep the abundance that the lower king, the Nukva, received. The writing speak corresponding to the upper world, ZA, and the lower world, the Nukva.<\/p>\n\n\n\n
\u201cTo cultivate it\u201d means \u201cRemember,\u201d ZA, and \u201cTo keep it\u201d means keeping, the Nukva. This is why with the first tables, which were discerned as ZA, it is written, \u201cRemember the Sabbath day, to keep it holy,\u201d and in the last tables, discerned as Nukva, it is written, \u201cObserve the Sabbath day, to keep it holy.\u201d<\/p>\n\n\n\n
141) \u201cHe who tills his land\u201d is the Garden of Eden, the Nukva, which man should make, till, and draw to her blessings from above, from ZA. And when she is blessed and the blessings are drawn upon her from above, man is blessed with her, as well. For this reason, one who tills his land, who works in order to draw abundance to the Nukva, will have plenty of bread\u2014nourishments from above\u2014which he will receive in return for his work, for one who blesses is blessed. \u201cBut he that follows vain things,\u201d who clings to the Sitra Achra \u201cshall have plenty of poverty.\u201d<\/p>\n\n\n\n
142) \u201cHe who tills his land,\u201d as it is written, \u201ca man of faiths, of plentiful blessings,\u201d is the man in whom there is the faith of the Creator. Such was old Rabbi Yisa. Even though he had food for that day, he would not set the table before he asked for nourishments from the Holy King. After he prayed his prayer and asked for his nourishments before the king, he would set the table. He would always say, \u201cWe will not set the table until the food is given from the King\u2019s house.\u201d<\/p>\n\n\n\n
143) It is written, \u201cBut he who makes haste to be rich will not go unpunished,\u201d since he did not wish to engage in Torah, which is the life of this world and the life of the next world.<\/p>\n\n\n\n
144) \u201cAnd Joseph remembered the dreams which he dreamed of them.\u201d Why did he remember those dreams? And what would have happened had he not remembered them?<\/p>\n\n\n\n
145) But since Joseph saw that they were coming and bowing down before him, he remembered what he had dreamed of them when he was with them, as it is written, \u201cAnd, behold, my sheaf arose and also stood upright, and indeed your sheaves stood all around and bowed down to my sheaf,\u201d since when he saw his brothers kneeling before him, as it is written, \u201cAnd Joseph’s brothers came and bowed down before him with their faces to the ground,\u201d then \u201cJoseph remembered the dreams which he dreamed,\u201d that is, he saw that they came true. In other words, \u201cAnd Joseph remembered the dreams\u201d means that he saw that the dreams came true.<\/p>\n\n\n\n
146) \u201cAnd Joseph remembered the dreams which he dreamed.\u201d He remembered them because then there is no forgetfulness before the Creator, for when a dream is good, one should remember it, so it will not be forgotten. And then it comes true, since as it is forgotten by man, it is forgotten above and does not come true.<\/p>\n\n\n\n
147) An unsolved dream is like an unread letter; it has no effect on its receiver. Because he did not remember the dream, he is as one who did not know its solution. Hence, one who has forgotten his dream and does not know it, it will not come true for him. This is why Joseph remembered his dream, so it would come true, so it would never be forgotten from him, and he always awaited it.<\/p>\n\n\n\n
\u201cAnd said unto them: \u2018You are spies.\u2019\u201d He remembered the dream but did not tell them a thing. Instead, he told them, \u201cYou are spies.\u201d<\/p>\n\n\n\n
148) It is written, \u201cFor the dream comes through much effort and a fool\u2019s voice with many words.\u201d \u201cFor the dream comes through much effort.\u201d There are several helpers for a dream to come true. These are appointed degrees atop degrees up to the dreams. Some of them are true and some of them have truth and falsehood in them, meaning a part of them comes true and a part of them does not come true. But to true righteous, no words of falsehood appear in dreams at all. Rather, they are all true.<\/p>\n\n\n\n
149) Daniel dreamed. If there were false words in the dream, why was the book of Daniel written among the Hagiographa? Indeed, when the soul of those true righteous soars, when they sleep, holy things connect to them, which tell them words of truth, valid words, which never lie.<\/p>\n\n\n\n
150) King David did not see a good dream. This means that he saw untrue things, since the truth was that he was filled with goodness and mercy from the Creator. But indeed, all his days, he engaged in war and bloodshed, and all his dreams were bad dreams, destruction, desolation, blood, and bloodshed, and not dreams of peace.<\/p>\n\n\n\n
151) Can it be that a good man will be shown a bad dream? Of course it can, since King David saw all those evils that are destined to cling to those that have breached the words of the Torah, and those punishments by which they will be punished in the world of truth, so he would have the fear of his Master over him at all times.<\/p>\n\n\n\n
This settles the question, \u201cHow did he see things that were not real?\u201d He saw them in sinners, for they were real in them. And he was shown them in order to awaken him with fear of heaven. And it did awaken him, as it is written, \u201cGod has so worked that men should fear Him.\u201d This is a bad dream, which casts fear over a person. And this is why a righteous is shown a bad dream.<\/p>\n\n\n\n
152) A man who saw a dream should open his mouth in it and ask for solution before people who love him, so their desire will rise up to him favorably and they will open their mouths favorably, and their will and word will all be favorable.<\/p>\n\n\n\n
The will, the thought, the wisdom [Hochma], is the beginning of everything\u2014the beginning of all the Sefirot. And the word, Malchut, is the end of all, the end of all the Sefirot. Hence, he is in wholeness in the upper one, since here there is the beginning and the end of the Sefirot, and for this reason, all of it persists. Moreover, they ask for mercy for that person, that that good solution that he has resolved will come true.<\/p>\n\n\n\n
153) For this reason, the Creator announces a person in his dream, each according to his degrees, as he is, and in the same way that each one will say that the dream will be. This is so because all the dreams follow the mouth, and it is certain that the dream is only for a righteous man, who sees the dream as it should be.<\/p>\n\n\n\n
154) When a person sleeps in his bed, his soul exits and roams the world above. It enters where it enters, and several camps of ghosts are there, wandering in the world and meeting that soul. If that man is righteous, the soul rises upwards and sees what it sees. And if he is not righteous, the soul clings to that side and is told words of falsehood or words of soon-to-be things.<\/p>\n\n\n\n
155) Hence, a person who is not righteous is told a good dream which is not entirely true, to deflect him from the path of truth. Once he has strayed from the path of truth, he is defiled, for anyone who comes to be purified is purified, and one who comes to be defiled is defiled.<\/p>\n\n\n\n
156) Joseph\u2019s name was certainly not mentioned among those banners, as it is written, \u201cThe banner of the camp of Ephraim,\u201d and it does not write, \u201cThe banner of the camp of Joseph,\u201d since he was proud over his brothers.<\/p>\n\n\n\n
157) Joseph is in the male world, Yesod of ZA, and all the tribes are regarded as the female world, the Shechina. Hence, Joseph was not included with them in banners, since he was in the male world.<\/p>\n\n\n\n
158) It is written, \u201cWe are all one man’s sons; we.\u201d It writes, Nachnu [we], and it should have written Anachnu [the letter Aleph is missing in the Hebrew text]. Why is the Aleph missing? Because the covenant, which is Joseph, is not with them, the Aleph departed there and it says, Nachnu, since Aleph is a male, Bet is female, and this is why the Aleph, which is Joseph, departed from there, and the females, the letters Nachnu, remained with the Shechina, in which there are the tribes.<\/p>\n\n\n\n
159) Afterwards, they said, \u201cwe are upright men,\u201d with the added Aleph. They said, and did not know what they were saying. Because Joseph was there, they completed the word and said Anachnu [we], as it is written, \u201cWe, your servants, are twelve brothers.\u201d Thus, Joseph was counted. It turns out that when Joseph was counted, they said Anachnu and when he was not counted, they said Nachnu.<\/p>\n\n\n\n
160) The Creator desired all that we have said here, for the Shechina did not part from here, as it is written, \u201cThen those who feared the Lord spoke with one another; the Lord paid attention and heard, and a book of remembrance was written before him.\u201d<\/p>\n","protected":false},"excerpt":{"rendered":"
130) The Creator made man to be rewarded with His honor, to always serve Him, and to engage in Torah […]<\/p>\n","protected":false},"featured_media":0,"parent":9505,"menu_order":0,"template":"","meta":{"site-sidebar-layout":"default","site-content-layout":"","ast-site-content-layout":"","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"","ast-breadcrumbs-content":"","ast-featured-img":"","footer-sml-layout":"","theme-transparent-header-meta":"","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"default","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"var(--ast-global-color-4)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"ast-content-background-meta":{"desktop":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}}},"topic":[28],"class_list":["post-9515","book","type-book","status-publish","hentry","topic-zohar"],"acf":[],"yoast_head":"\n