Miketz (At the End)

Man Puts an End to Darkness

1) And it came to pass at the end. Man puts an end to darkness and to the farthest limit he searches out the rock of darkness and shadow of death. Puts an end to darkness is the end of the left that is not included in the right, which is Satan and the angel of death, who wanders in the world and incites people to sin. He roams above and stands before the Creator and slanders and complains about the world. And to the farthest limit he searches, since all his deeds are not to benefit, but always to consume and to yield destruction in the world; he takes peoples souls and puts them to death. 2) The rock of darkness and shadow of death is a stumbling block, Satan, since it is in this that the wicked fail. And it stands, A land of thick darkness, as darkness itself. There is the land of the living, abovethe land of Israel, Nukva de [of] ZAand there is the land below, called darkness and the shadow of death, which emerges from the dark land, the Nukva de Klipa [shell]. A rock of darkness and the shadow of death is the end from the side of the darkness, Satan, the waste of gold. 3) See how people should consider the work of the Creator and delve in the Torah day and night, so as to know and to observe His work, for the Torah declares before man every day and says, Whoever is naive, let him turn in here. 4) And when a person engages in the Torah and clings to it, he is rewarded with strengthening in the tree of life, ZA. And when a person is strengthened in the tree of life in this world, he strengthens in it for the next world. And when the souls depart this world, the degrees of the next world will be corrected for them. 5) The tree of life divides into several degrees, and they are all one. This is so because there are degrees in the tree of life, one atop the otherbranches, leaves, shells, trunk, roots, and it is all the tree. Similarly, one who delves in the Torah is corrected and strengthens in the tree of life, the trunk of the tree. 6) And all the children of Israel are strengthened by the tree of life; they all literally cling to the tree, but some to its trunk, some to the branches, some to the leaves, and some to the roots. It turns out that they all cling to the tree of life, and all those who engage in the Torah, cling to the trunk of the tree. For this reason, one who engages in the Torah clings to the whole tree, for the trunk of the tree contains all of it. 7) And it came to pass at the end. The end is a place where there is no remembering, the end of the left, as it is written, Only keep me in mind when it goes well with you. Is this appropriate for Joseph the righteous to say, Keep me in mind when it goes well with you? But since Joseph considered his dream, he said, The dream is certainly one of remembering. But he was wrong about that, for it was all in the Creator. The Mochin are completed only with the coming of the middle line. Before that, there is division between the two lines, and each wishes to sustain its dominance and to revoke the others luminescence. The right wishes only for illumination of Hassadim, and cancels the illumination of Hochma in the left, and the left wishes only for illumination of Hochma, and cancels the illumination of Hassadim, until the middle line comes and decides between them; it mingles them in one another, and sustains the illumination of both, each according to it way.

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However, there are two kinds of Hitkalelut [mingling] about it: 1. When the illumination of the left is included in the right, and the right dominates, shining only in Hassadim that are covered from Hochma. This is the degree of ZA, where even though he has Hochma from the left, he does not use it because he delights in mercy. 2. When both are mingled in one another, and both govern in one Hitkalelut. The right shines in illumination of Hochma, called revealed Hassadim, and the left shines in illumination of Hassadim. This is the degree of Yesod de ZA, the middle line, which shines from Chazeh de ZA down. This is the degree of Mochin that is governed by Joseph, and it is called, Mochin of remembrance. Since Joseph considered the dream, he said it is a dream of remembrance, that the middle line has already been drawn in the upper Mochin. He thought that here there was already the second Hitkalelut, called Mochin of remembrance, which are the complete Mochin that reveal Josephs dominion. Hence, he spoke with confidence and knowing the future, Only keep me in mind when it goes well with you, meaning that the Mochin of remembrance will appear with the coming true of the dream of the chief of butlers, as it is written, Only keep me in mind, together with him. But he was wrong about that, since there was only the first Hitkalelut here, while all the words of the dream were in the Creator, ZA, which is covered Hassadim. The second Hitkalelut, which is Mochin of remembrance, considered Josephs dominion, had not occurred yet. 8) Hence, in correspondence to the place where there was forgetfulness, The chief cupbearer did not remember Joseph, but forgot him. But forgot him indicates the place where there is forgetfulness. This is why it is called, end, of the side of darkness. And what are two years? The length of time for the degree of forgetfulness to return to the degree of remembrance. This is so because as long as the second Hitkalelut for Mochin of remembrance did not occur, the Klipa of forgetfulness, called, the end of days, stands at the left line. It is so because by the force of the second Hitkalelut, the place of forgetfulness returns to being a place of remembrance, as it is written that all the words of the dream were in the Creator, in the first Hitkalelut. The place of forgetfulness stood before him, for in this place the Mochin of remembrance will later appear, for the governance was given to the Klipa of forgetfulness, and she is called, end, on the side of darkness, in the left side, which is dark prior to the Hitkalelut. Two years. What are two years? A complete aggregation of correction is called, a year. Bringing the degree of forgetfulness back to the degree of remembrance requires two mingles, which are two years. After that he said, Pharaoh had a dream, meaning Pharaohs dream was already considered the second Hitkalelut. 9) Pharaoh had a dream, and behold, he was standing by the Nile. This was Josephs dream, a dream of remembrance, which reveals Josephs domination because every river is the righteous Joseph, for anyone who sees a river in a dream sees peace, which is the degree of Yesod, Joseph, as it is written, I will extend peace to her like a river. Thus, a river implies Joseph.

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And It Came To Pass at the End

10) When the Creator created the upper world, Bina, He established everything as it should be and elicited upper lights that shine from all sides, which are the three lines, and all are one. He created the heavens above, ZA, and the earth above, the Nukva, so they would all be established as one, Bina and ZON, in favor of the lower ones. 11) The king establishes the land by justice. The King is the Creator, Bina, and By justice is Jacob, ZA, the sustenance of the land. Hence, Vav of HaVaYaH, ZA, is nourished by the upper Hey of HaVaYaH, Bina, the bottom Hey of HaVaYaH, Nukva, is nourished by the Vav, ZA, whose sustenance of the land is By justice, ZA, since He establishes the land by justice, with all its corrections, and nurtures it. 12) The King is the Creator, and By justice is Joseph. Establishes the land, as it is written, And all countries came into Egypt to Joseph. And since the Creator desired Jacob, He made Joseph ruler over the land. 13) The king is Joseph, and Establishes the land by justice is Jacob, since as long as Jacob did not come to Egypt, there was no sustenance to the land, due to the famine. Since Jacob came to Egypt, the famine was lifted, thanks to him, and the land was sustained. 14) The king establishes the land by justice. This is King David, as it is written, And David administered justice and righteousness for all his people. He sustained the land during his life, and owing to him, it stands after his passing from the world. But he who exacts gifts and tribute overthrows it. This is Rehoboam [Rehavam], and He who exacts gifts means a proud man. And Rehoboam was proud, for he said, My father chastised you with whips, but I will chastise you with scorpions. Hence, his kingdom was torn. 15) Although the sentence has been given over the world, the Creator withholds Himself for the righteous, and does not govern the world. Throughout the days of King David, the land had existed for him. After he died, it existed thanks to his merit, as it is written, For I will defend for My own sake, and for the sake of My servant, David. Similarly, all through Jacobs days and all through Josephs days, punishments did not rule the world because the famine had stopped for them and the enslavement in Egypt was delayed. 16) The king establishes the land by justice is Joseph. But he who exacts gifts and tribute overthrows it is Pharaoh. Because he hardened his heart against the Creator, the land of Egypt was ruined. And previously, the land was sustained through Joseph in that dream that Pharaoh dreamed, as it is written, And it came to pass at the end of two full years. 17) The Lord lives, and blessed be my Rock; and exalted be the God of my salvation. It writes Elokey [Hebrew: the God of] with a Vav. The Lord lives. Lives is a righteous, the foundation [Yesod] of the world, Yesod de ZA, called, He that lives forever, and Blessed by my Rock. This is the meaning of the words, Blessed be the Lord my Rock, which is the world, Nukva, which exists through the righteous, for the righteousYesod de ZAbestows upon her and she persists. And exalted be the God of my salvation. Exalted is the upper world, Bina. The God ofwith Vavis heaven, ZA, as it is written, The heavens are the heavens of the Lord. This text clarifies the wholeness of the bestowal of Yesod, called, He that lives forever, upon the Nukva, called, world and rock. This happens when two upper degrees, Bina and ZA, unite in Yesod. Bina clothes ZA with her Mochin, they bestow upon Yesod, and he bestows upon the Nukva, from whom all the lower ones receive. Here is the meaning of the words, The Lord lives, and Blessed be my Rock. He that lives forever is Yesodbestowingand the Rock, the Nukva, is blessed by him, when 3

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Exalted be the God of my salvation, when ZA, called The God of with a Vav, rises with the clothing of Bina in it. This is so because exalted implies Bina, since when Yesod receives from these two degrees, it has the ability to bestow upon the Nukva. 18) Blessed be the Lord, day by day. Blessed be the Lord [ADNY], the Name is written with Aleph-Dalet-Nun-Yod, implying the Nukva. This text is the essence of the wisdom. Day by day are two years, which are two degrees, Bina and ZA, which are the only ones through which the Nukva is blessed, as it is written, And it came to pass at the end of two full years that Pharaoh had a dream, and behold, he was standing by the Nile. This is Joseph, since the Nile is the righteous Joseph. Here he brings another evidence that the Nukva is blessed from the Yesod only when two higher degrees, Bina and ZA, unite in it. The writing says, Blessed be the Lord, which is because of the day by day, when Bina and ZA, which are two years, unite in her through the Yesod. And then, The God, Nukva, Bears our burden; our salvation, Selah. Thus, the writing explains, And it came to pass at the end of two full years, after the two yearsthe two degrees Bina and ZAwere erected, Pharaoh had a dream, and behold, he was standing by the Nile. Then the Nile, which is Joseph, was completed and bestowed upon the Nukva, which is seven cows, as it is written, And lo, from the Nile there came up seven cows, the Nukva. 19) And lo, from the Nile. All the degrees below are blessed from this river, which is Yesod, since that river, which stretches out of EdenBinawaters and nurtures all. And Joseph, Yesod, who receives from Bina through ZA, is a river by which the whole of the land of Egypt is blessed. 20) That river, Yesod, is the seven degrees of the Nukva from her HGT NHYM, which extend from her and stand at the world of Beria. They are watered and blessed from it. And these are the seven sleek and fat-fleshed cows. And they grazed in the marsh grass, meaning in bonding and brotherhood, as there was no separation between them and they were all praiseworthy, for there was no suction from them to the Sitra Achra. This is so because all those seven degrees are the seven young maidens that are suitable to give to her, which are the seven palaces of Beria, all of which are praiseworthy. And they are also seven sleek cows, all praiseworthy. Conversely, the writing says, The seven eunuchs who served in the presence of the King. Not all of those seven are praiseworthy, but there is a part in them for the forces of impurity, which are the seven unsightly cows. 21) The seven sightly cows are the upper degrees of other degrees, and the seven unsightly cows are other degrees, below. The upper ones are from the side of holiness, and the lower ones are from the side of impurity. 22) Seven ears of corn. The first seven ears were good because they are from the right side, of which it says that it is good, and the seven bad ears are below them. The seven good ears are from the side of purity, and the bad ones are from the side of impurity. And all are degrees that stand one atop the other, and one opposite the other, and Pharaoh saw them all in his dream. 23) Was that wicked, Pharaoh, shown all the degrees? He did not see the degrees themselves, only their semblance, since there are several degrees over degrees, one opposite the other, and one atop the other, and Pharaoh saw those degrees that are below. 24) As man is, so he is shown in his dream, and so he sees. And as a soul rises to attain, each according to his degree, as is appropriate for him. Hence, Pharaoh saw as was appropriate for him and not more. 4

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25) And it came to pass at the end. To every thing there is a season, and a time to every purpose under the heaven. All that the Creator has done below, He set a season and a time for it. He set a time for light and for darkness, and a time for the light of the rest of the nations. Except for Israel, for they now govern the world. And He set a time for darkness, which is the exile of Israel under their rule; the Creator set a time for everything. Hence, To every thing there is a season, and a time to every purpose. What is, A time for every purpose? It is time and purpose for every object below; there is a set time and purpose for all the good that is found below. 26) What is time? It is as the verse goes, It is time for the Lord to work; they have broken Your law. It is also written, That he shall not enter at any time into the holy place. This is the degree appointed over the governance of the world, the Nukva. Hence, Time, the Nukva, is appointed over every object under heaven. And it came to pass at the end of two years, because of that end of darkness, for He had set a fixed time for light and for darkness, Pharaoh saw in his dream, and from there was the dream known and revealed to him.

His Spirit Was Troubled

27) And it came to pass in the morning that his spirit was troubled; and he sent. With Pharaoh, it writes Tipaem [troubled], but with Nebuchadnezzar, it is written, Titpaem [different spelling of troubled]. With Pharaoh, it is Tipaem because he knew the dream but did not know the solution. But Nebuchadnezzar saw the dream and saw the solution, and all was forgotten from him. This is why it writes, Titpaem. 28) His spirit was troubled, as it is written, And the spirit of the Lord began to move him, meaning the spirit was coming and going, and it still did not settle in him properly. This is why it is written, And the spirit of the Lord began to move him, for then it was still the beginning of the permeation of the spirit. And here, too, the spirit awakened in him, parted, and awakened once more. And it did not settle in him to understand and to know. It is written about Nebuchadnezzar, And his spirit was troubled, since the awakening of the spirit was twofold: he did no know the dream or the solution, and the spirits were coming and going, as it is written, from time to time, one time in this, and one time in that, and his mind and spirit were not settled. 29) And he sent and called for all the sorcerers of Egypt, the charmers. And all its wise men are the knowledgeable in fortunes. And they all observed to know but they could not attain. 30) Even though we learned that you show to a person only according to ones degree, it is not so with kings: They are shown high things, different from what other people are shown. As the kings degree is higher than all the other people, he is shown a higher degree than all the others, as it is written, God has shown to Pharaoh what He is about to do. But the Creator does not show to other people what He does, except for prophets or pious [Hassidim] or the sages of the generation. 31) He restored me in my office, but he hanged him. We learn from this that the dream follows the solution. Restored me in my office, restored Joseph, But he hanged him is Joseph, by the force of that solution that he provided him, which had to happen in this way. And it is written, And it came to pass, as he interpreted to us, so it was.

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They Brought Him Hastily out of the Dungeon

32) The Lord favors those who fear Him. O how the Creator desires the righteous, since the righteous make peace above, in AVI, and make peace below, in ZON, and bring the bride to her husband. And for this reason, the Creator desires those who fear Him and do His will. Through the MAN that they raise to ZON, ZON, too, raise MAN to AVI, and a Zivug occurs above, in AVI, and below, in ZON. And they bring the bride, Nukva, to her husband, ZA, to mate. For this reason, the Creator, ZA, desires only them, for without them there would be no peace, which is a Zivug, neither above in AVI nor below in ZON. 33) Them that wait His mercy. Them that await His mercy are those who engage in Torah at night and partake with Divinity. And when the morning comes, they await His mercy. When a person engages in Torah at night, a thread of mercy extends upon him during the day, as it is written, By day the Lord will command His mercy, and in the night His song shall be with me. Hence, the Creator desires those who fear Him, and it does not say, In those who fear Him, for He does not desire them themselves, but it is as though He is turning His will to another and wishes to make peace with him. Wishes comes from the words appeasing and reconciling [in Hebrew], which is why it is written, The Lord favors those who fear Him, meaning that He appeases and reconciles them. It is not written, In those who fear Him, which would mean that He desires them themselves, and it would also not mean that He is appeasing and reconciling them. 34) Joseph was sad, sad in spirit and sad at heart, since he was imprisoned there. Since Pharaoh sent after him, it is written, And they brought him out hastily, meaning that he appeased him and replied to him with words of joy, words that delight the heart, since he was saddened by his being in the dungeon. First, he fell in the dungeon, but from the dungeon, he later rose to greatness. 35) Before that event happened to Joseph, he was not considered righteous. Because he kept the holy covenant, for he did not fail with Potiphars wife, he was considered righteous, and that same degree of holy covenant, Yesod, was crowned with him. And what was initially in the dungeon with hima Kliparose with him, for by this deed he was awarded being called, righteous. Hence, why was he put in the prison? The answer is that because he was first in the dungeon, by that he rose to Malchut. It is also written, And they brought him hastily out of the dungeon, meaning he departed the Klipa and was crowned with a well of living water, which is Divinity. 36) Then Pharaoh sent and called for Joseph. Should it not have said, Called Joseph? However, Called for Joseph is the Creator, who called him out of the dungeon, as it is written, Until the time that his word came to pass, meaning the Creator called him. And he shaved himself, and changed his clothes for the kings honor, since he had to stand before Pharaoh. 37) Israel also came into Egypt; and Jacob lived in the land of Ham. The Creator makes incarnations in the world and sustains prohibitions and oaths, to sustain the oath and the sentence He had sentenced. 38) Had it not been for the fondness and love that the Creator had for the patriarchs, Jacob would have been brought down to Egypt in iron chains. But with His love for them, He enthroned His son, Joseph, and made him king over all the land. Then, all the tribes descended in their honor and Jacob became as king. 39) Israel also came into Egypt; and Jacob lived in the land of Ham. Since it is written, Israel also came into Egypt, I do not know that Jacob lived in the land of Ham. 6

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However, Israel also came into Egypt is the Creator, ZA, called, Israel. And Jacob lived in the land of Ham is Jacob, since it was for Jacob and his sons that Divinity came to Egypt. And the Creator made incarnations and brought Joseph down first, for by his merit, the covenant with him was kept, and He made him governor of all the land. 40) The Lord sets the prisoners free. But here it is written, The king sent and released him. The king sent is the Creator. Ruler of the peoples is the Creator. The king sent is the high king, ZA. Sent and released him, sent the redeeming angel, the Nukva, which is the ruler of the people, which governs below, in the lower world. And it is all from the Creator. 41) And they brought him out hastily, lacking the Vav [in Hebrew], which indicates singular tense. It should have said hastily [with a Vav in Hebrew], meaning plural tense. And who is it who brought him out hastily out of the dungeon? It is the Creator, since there is no one to imprison and to release from prison except the Creator, as it is written, He shuts a man in, and none can open. It is also written, When He keeps quietness, who can condemn? for it is all up to Him. It is written, and He does according to His will. Hence, And they brought him hastily out of the dungeon, meaning that the Creator brought him hastily out of the dungeon. 42) What does it mean, Brought him out hastily? It is as you say, Then he will pray to God, and He will accept him, which means appeasing. Similarly, Brought him hastily out of the dungeon means that the Creator responded 1 to him, and then, And came in unto Pharaoh. Another interpretation: Brought him hastily out comes from the words Ratzon [desire] and Hen [grace], meaning it extended upon him a thread of grace, to give him grace before Pharaoh. God will give Pharaoh an answer of peace. He told him that so as to greet him and to begin his words with the word, peace. 43) See that wicked, Pharaoh, who said, I do not know the Lord. But he was wiser than all his magicians; how then did he not know the Lord? He certainly knew the name Elokim, for it is written, Can we find such a man in whom there is the spirit of God? And because Moses came to him only with the name HaVaYaH, and not with the name Elokim, it was harder for him to understand this than anything, for he knew that the name Elokim was the ruler of the earth, but he did not know the name HaVaYaH. This is why this name was abstruse to him. 44) It is written, And the Lord hardened the heart of Pharaoh. This word, HaVaYaH [Lord] was toughening Pharaohs heart and hardening it. This is why Moses did not tell him a word from a different name, but only the name, HaVaYaH. 45) Who is like the Lord our God, who is enthroned on high means that He rose above His throne and did not appear below, since when there are no righteous in the world, He is removed from them and does not appear to them. That looks down low means that when there are righteous in the world, the Creator comes down in His degrees to the lower ones, to watch over the world and to do good to them. 46) When there are no righteous in the world, He departs and hides His face from them and does not watch over them because the righteous are the foundation and the sustenance of the world, as it is written, The righteous is the foundation of the world.

In Hebrew, the words, haste, accept, and appease have the same root.

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47) Hence, the Creator revealed His holy name only to Israel, who are the lot of His share and domain. And the Creator divided the world to strong appointees, into seventy ministers, as it is written, When the Most High gave to the nations their inheritance. It is also written, For the portion of the Lord is His people, Jacob the lot of His inheritance. 48) Solomon said that all his words were concealed and unknown. And Ecclesiastes concealed the matters and his words are concealed. 49) All things are wearisome, no man can tell it, the eye is not satisfied with seeing, nor the ear filled with hearing. But are all the words weary of telling? After all, there are light words, too. Moreover, he says, No man can tell it, the eye is not satisfied with seeing, nor the ear filled with hearing. Why does he think specifically of those? It is because two of them, eyes and ears, are not in mans authority, while the mouth is. Hence, they contain all of mans powers. And he tells us that all of those three and their likes cannot complement everything and obtain everything, that they cannot attain all the things. This answers the first question, too, that All things are wearisome, which means that the eye and the ear and the mouth cannot attain all the things. 50) Mans speech cannot speak, nor the eyes see nor the ears hear, And there is nothing new under the sun. This means that one must not think that they will ever be changed by this restriction. Hence, he ends, That which has been is that which shall be, and that which has been done is that which shall be done, and there is nothing new under the sun. Even demons and ghosts that the Creator has made under the sun cannot tell all the things in the world, and the eye cannot govern and see, nor the ear to hear. Hence, Solomon, who knew all things, said that. 51) All the deeds in the world depend on a few appointees, for you do not have a blade of grass below that does not have an appointee above, which strikes and tells it, Grow. And all the people in the world do not know and do not watch over their rootthe reason why they are in the world. Even King Solomon, who was the wisest of all men, could not perceive them. 52) Happy are those who engage in Torah and know how to observe the spirit of wisdom. He has made every thing beautiful in its time, meaning in all the deeds that the Creator has done in the world, there is a degree that is appointed over that deed in the world, both for better and for worse, and these are the twenty-eight times that Ecclesiastes calculates. Fourteen times for the better are on the right. This is Divinity. And fourteen times for the worse are on the left. These are in the Sitra Achra, to punish people. Some of them are degrees to the right and some of them are degrees to the left. When a man walks to the right, that deed he has donethe degree that is appointed to the right side gives him help, and he has many who help him. When a man walks to the left and does his deeds, the appointee that is on the left side slanders against that deed that he has done, leads him to that side, and fools him. Hence, with a proper deed that a man does, the right hand side appointee helps him. This is In its time, as the writing says, Beautiful in its time. This is so because that deed has been connected in its time, properly, which is the Nukva, called time, meaning the fourteen times for the better, which are on the right. And through the punishments in the fourteen times for the worse, he chooses the fourteen times on the right and connects to Divinity. It turns out that he did everything beautiful in its time. 53) He has also set the world in their heart, for the whole world and all the deeds in the world are connected to holiness only by the desire of the heart, when it comes into mans 8

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will. It is written, Know this day, and lay it to thy heart. Happy are the righteous who draw good deeds by the will of their hearts, to do good to themselves and to the entire world. They know how to adhere at a time of peace, when there is a Zivug of the upper one, called peace. Also, by the power of righteousness they do below, they raise MAN and extend it into that degree called, everything, which is Yesod, to shine in its time, which is the Nukva. 54) Woe unto the wicked who do not know the time of peace of the action, and do not see that they do their deeds in the world for the correction that is needed in the world, and to correct the deed in its appropriate degree. Also, they do not raise MAN through their deeds for the upper Zivug, which is a time of peace. 55) Hence, everything is given to peoples will, as it is written, So that man will not find out the work which God has done from the beginning even to the end. And because these deeds were not done so as to be corrected in their degreeas they should havefor this deed to be included in its corresponding degree, it is all in correction. Instead, they were done according to mans will, by his arbitrary heart, as it is written, I know that there is nothing good about them but to rejoice and to get pleasure so long as they live. I know that there is nothing good about them, about those deeds that were not done with the proper intention for correction. But to rejoice with everything that comes to him, both good and bad, and to give thanks to the Creator, And to get pleasure so long as they live. Why should one rejoice with the bad? If the deed he has done harmed him, because to the degree that appointed over it from the left, he should be happy and thankful for this bad that has come to him, for he caused that himself, since he went without knowledge, like a trapped bird. And now, since he has obtained knowledge through the punishment, he will know how to do good in his life. Hence, he should be happy and thankful for the punishment. 56) How do we know that one has no knowledge? It is written, Moreover, man does not know his time: like fish caught in a treacherous net and birds trapped in a snare. What is His time? It is the time of the deed that he had done, as it is written, He has made every thing beautiful in its time. Hence, they are as birds trapped in a snare. And for this reason, happy are those who engage in Torah, who know the ways and trails of the law of the High King, to walk in it on the path of truth. And the meaning of the words, He has made every thing beautiful in its time is that all twenty-eight times that he calculates there are all good, each in its time. This is so because even the fourteen times on the left are good, since they bring one closer to connecting to the fourteen times on the right, which is Divinity. He has also set the world in their heart, where by the harsh punishments in the fourteen times on the left, the sweet fourteen times on the right are set in their hearts. Because of the bitter punishment that he suffers on the left, he escapes from the left and comes to the right. And he needed this advice, since Man will not find out the work because man cannot obtain everything, as he says, All things are wearisome, no man can tell it. This is why he was given the scrutiny in the heart, which runs from the bitter punishment and ties to the good and mercy on the right, as it is written, I know that there is nothing good for them, in the fourteen times on the left. Still, they are a sure reason to rejoice and to get pleasure so long as they live. 57) One should never open ones mouth for evil, for he does not know who receives the word. And when a person does not know, he fails in it. And when the righteous open their mouths, it is all peace. When Joseph began to speak to Pharaoh, it is written, God will 9

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give Pharaoh an answer of peace. The Creator had mercy on Malchut, as it is written, And gave them a charge unto the children of Israel, and unto Pharaoh, king of Egypt.

After God Has Informed You of All This

58) Pharaoh wished to try Joseph, he misplaced the words of the dream, and since Joseph knew the degrees that were implied in his dream, he looked at each thing and said, Thus you saw, and arranged every thing in its proper place. 59) And Pharaoh said Since God has informed, meaning after you were, while I was dreaming the dream, you were there. This is why he said all that. You knew how the dream was and you knew its solution. 60) In that case, Joseph said everythingthe dream and the solutionlike Daniel, who said the dream and its solution. But this is not so. Joseph looked from within Pharaohs words, who was saying the words of the dream in certain degrees, and he saw that he was wrong, since his words were not in the order applied in those degrees of the dream. And he told him, you did not see this but that, for the degrees come in their proper order. But Daniel did not observe at all from within the words of Nebuchadnezzar; he told him everythingthe dream and its solution. 61) Daniel is called, vision. The Nukva is called, night, and she is a mirror, which means illumination of Hochma. And since there is no illumination of Hochma in any Partzuf besides her, the Nukva is called, mirror or vision. Accordingly, the name night is vision, and a vision out of vision is angel Gabriel, whose discernment of vision in him extends from the vision that is the Nukva. 62) And the appearance of the vision and the visions were like the vision that I saw. All these visions in this verse are six degrees. And the appearance of the vision are two, and visions in plural tense is also two, which makes four, and Like the vision that I saw is two, which makes six visions, six Sefirot HGT NHY of the Nukva. Gabriel has a mirror. In it, the colors abovethe six visions in the Nukvaare seen. And they are seen in this vision, which is Gabriel, who is called, a vision out of vision. And there is a vision for a vision and a vision for a vision, one atop the other. This means that in the vision for a vision, which is Gabriel, there are many degrees that each of them is considered a vision of a vision, meaning a vision of the high mirror, which is the Nukva. There are six discernments of vision of a vision one atop the other, extending from the six visions in the Nukva. All of them are in the degrees HGT NHY, and govern, and all the dreams in the world are resolved in them. They are like that which is above them, like the six visions in the Nukva. 63) For this reason, each of these degrees revealed before him the dream and its solution. But through Pharaohs words, Joseph looked at the high degrees that the dream was pointing to and said its solution to Pharaoh. 64) And he appointed him over all the land of Egypt since the Creator, of his, gave him of Josephs: The lips that did not touch a transgression, as it is written, And according unto thy word shall all my people be ruled, the hand that did not come near a transgression, as it is written, And put it upon Joseph's hand, a neck that did not come near a transgression, as it is written, And put a gold chain about his neck, the body that did not come near a transgression, And clothed him in garments of fine linen, a foot that did not ride on a transgression, as it is written, He had him ride in his second chariot, the thought, for he did not think of transgression, and he is called, wise and understanding,

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(Miketz (At the End

and the heart that did not contemplate a transgression. And they proclaimed before him, Bow the knee! And he received everything from his. 65)

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