נר מצוה ותורה אור; שער היחוד 36

והנה כתיב אלה תולדות יעקב יוסף

Now, it is written,¹Genesis 37:2 “These are the offspring of Yaakov; Yosef.”

שהוא בחינת יסוד, בחינת צדיק עליון כו'

[Yosef] is the aspect of Yesod,²See Zohar III (Ra’ayah Mehemnah) 236a; Zohar at the beginning of Parashat Noach; Pardes Rimonim, Shaar Erchey HaKinuyim (Shaar 23) section on Yosef. which is the aspect of the “Upper Righteous One” (Tzadik Elyon).³See Shaarei Orah (of the Mittler Rebbe) 27a; Also see Ma’amarei Admor HaEmtza’ee, Parashat Mekeitz pg. 297-299.

והוא הנקרא וי''ו זעירא כו':

He is also called “the small Vav” (Vav Ze’ira) etc.⁴See Zohar III 74b – That is, Yaakov (Tiferet) is called the “Big Vav-ו,” as explained at length in the previous chapter. In contrast, Yosef (Yesod) is called the “Small Vav” and is a lesser extension of the “Big Vav-ו.”

וביאור הדברים ידוע בענין כי כל בשמים ובארץ

Now, the explanation of these things is known regarding the matter of [the verse,⁵Chronicles I 29:11 “Yours, HaShem-יהו״ה, is the greatness (Gedulah) and the might (Gevurah) and the glory (Tiferet), the victory (Netzach), and the majesty (Hod):] for all (Ki Kol-כי כל)⁶See Shaarei Orah of Rabbi Yosef Gikatilla, translated as Gates of Light, Shaar 2 (Yesod) – Yesod is called by the title “All-Kol-כל,” because it draws influence from all the upper Sefirot which are above it and brings it down to Malchut. Since all existence is dependent on this, it is thus called by the title All-Kol-כל. Furthermore, the words “כי כל-Ki Kol-80” share the same numerical value as the word Yesod-יסוד-80. that is in the heavens and on earth is yours.”

ותרגומו דאחיד בשמיא כו' שהוא בחינת אור השפע דיסוד צדיק עליון הנקרא חי העולמים כו'

The [Aramaic] translation of this [latter part of the verse] is, “He unites the heavens and [the earth].” This is the aspect of the light of the influence of Yesod, the Upper Righteous One, who is called “the life of the worlds.”⁷See Zohar II 193b; See the liturgy of the Baruch She’Amar in the morning prayers; Shaarei Orah of Rabbi Yosef Gikatilla, Shaar 2 (Yesod); Also see Siddur Im Divrei Elokim Chayim, pg. 86d; Pirush HaMilot pg. 77c.

ועל דרך משל, מי שמבין אור השכל לעצמו, אבל אין לו כח להביא אור השכל לידי השפעה לחוץ למקבל

By way of analogy, one who understands the light of an [intellectual] concept, in and of himself, but does not have the power to bring the light of this concept forth, to influence it outside [of himself] to a recipient,

הרי זה עדיין רק בבחינת עצם השפע הזאת כמו שהוא בעצמו

behold, this is still only the aspect of the essence of this influence, as it is in himself.

אבל מי שיוכל להביאו להשפעה בגלוי למקבלים, הוא הנקרא בחינת יסוד כו'

However, one who is capable of bringing it out as an influence and revelation to recipients, is called the aspect of Yesod.

והוא הנקרא כל דאחיד כו' שנמשך מן המשפיע אל המקבל

He is called, “He who unites [the heavens and the earth],” drawing forth [influence] from the influencer to the recipient.

וכמו שכתוב אור זרוע לצדיק כו' וכתיב באור כי טוב, שבחינת יסוד נקרא טוב, כמו שמטבע הטוב להטיב לזולתו דוקא

This is as stated,⁸Psalms 97:11. “Light (Ohr-אור) is sown for the righteous,” and it states about light,⁹Genesis 1:3 “[And God saw the light,] that it was good (Tov-טוב),” just as the aspect of Yesod is called “Good-Tov-טוב,”¹⁰Zohar I 60a; Shaarei Orah of Rabbi Yosef Gikatilla, Shaar 2 (Yesod); Also see Ma’amarei Admor HaEmtza’ee, Kuntreisim p. 224. as in [the statement],¹¹See Tanya, Shaar HaYichud VeHa’Emunah, Ch. 4; Also see Ma’amarei Admor HaEmtza’ee, Kuntreisim p. 5; Also see Torat Chayim, Bereishit, p. 30b and footnote 4 there. “It is the nature of the good to bestow goodness” specifically to another.

כך בחינת יסוד נקרא צדיק וטוב, כמו שכתוב אמרו צדיק כי טוב, וצדיק צדקות אהב כו', להחיות רוח שפלים כו' וכמו שכתוב טוב יהו״ה לכל כו'

Thus, the aspect of Yesod is called “Righteous – Tzadik” and “Good – Tov,” as stated,¹²Isaiah 3:10 “Say of the righteous (Tzaddik-צדיק), that he is good (Tov-טוב),” and it states,¹³Psalms 11:7 “For HaShem-יהו״ה is righteous, He loves righteousness,” that is,¹⁴Isaiah 57:15 “to revive the spirit of the humble,” and as stated,¹⁵Psalms 145:9 “HaShem-יהו״ה is good (Tov-טוב) to all (Kol-כל).”

(וטוב גימטריא י''ז שהוא א''ה ו''ה, ר''ת דאת השמים ואת הארץ, דהיינו דאחיד בשמיא וארעא כו'

(Moreover, the word “Tov-Good-טוב” has a numerical value of seventeen,¹⁶See Likkutei Torah (of the Arizal), Vayeshev; Also see Ma’amarei Admor HaEmtza’ee, Bereishit, pg. 294 and pg. 328; Shaarei Orah (of the Mittler Rebbe), pg. 170. that is, א"ה ו"ה-17, which are the first letters of the words [of the verse],¹⁷Genesis 1:1; Jeremiah 23:24; See Zohar Hashmatot, 251a; Also see Ma’amarei Admor HaEmtza’ee, Kuntreisim p. 225. “את השמים ואת הארץ – The Heavens and The Earth,” that is, “He unites the heavens and the earth.”¹⁸See Zohar Hashmatot, pg. 251a – The first two letters of this name (א''ה) are the first two letters of the name אהי״ה which is Keter, whereas the last two letters of this name (ו''ה) are the last two letters of the Name HaShem-יהו״ה, which represent the lower levels of Zeir Anpin and Nukva (Malchut). As the Zohar states on the words, את השמים ואת הארץ – The heavens and the earth, “These words form the acrostic אהו''ה, for with this name the heaven and the earth were created. The heavens were created with the א''ה and the earth and everything therein were created with the ו''ה.” We thus see that this name אהו״ה represents the union of the higher levels (the heavens) with the lower levels (the earth).

שזהו בחינת התקשרות המשפיע במקבל כידוע ומבואר במקום אחר

This is the aspect of the connection of the influencer to the recipient, as known, and as explained elsewhere.

ונקרא גם כן שלום וברית, כמו בפנחס, הנני נותן לו את בריתי שלום

[The aspect of Yesod] is also called “Peace-Shalom-שלום”¹⁹That is, it is the aspect of the bond between two things, the upper and lower, the Giver and recipient. (See Ma’amarei Admor HaEmtza’ee, Kuntreisim, p. 226.) and “Covenant-Breet-ברית,” as [the verse states] regarding Pinchas,²⁰Numbers 25:12; Also see Yalkut Reuveni, Parashat Korach; Ma’amarei Admor HaEmtza’ee, Parashat Mikeitz, pg. 293; Hemshech 5672, pg. 1. “Behold, I give to him my covenant of peace (Breetee Shalom-בריתי שלום).”

כמו שכתוב במקום אחר בהפרש שבין פנימיות יסוד זעיר אנפין כיוסף, לחיצוניות יסוד שהוא בחינת נח, צדיק תמים, כמו שכתוב בזהר)

This is in accordance with what is explained elsewhere regarding the difference between the innerness of Yesod of Zeir Anpin, which is Yosef, and the externality of Yesod, which is the aspect of Noach²¹See Ma’amarei Admor HaEmtza’ee, Parashat Mikeitz, pg. 292. who is [also] called “righteous” and “perfect,”²²Genesis 5:9 as stated in Zohar.²³See Zohar, beginning of Parshat Noach; Also see Ma’amarei Admor HaEmtza’ee, Kuntreisim p. 225.)

והיינו ו' זעירא שהוא בחינת הקיבוץ ואסיפת אור ושפע של המדות דיעקב הנזכר לעיל.

This then, is [the aspect of] the “small Vav,”²⁴See Ma’amarei Admor HaEmtza’ee, Kuntresim, L’Habin Shoresh Inyan Chevley Moshiach. which is the aspect of the collecting and gathering of the light and influence of the emotional qualities of Yaakov,²⁵i.e Zeir Anpin. that were explained above.

וזהו אלה תולדות יעקב יוסף, בחינת התולדה של המדות על ידי יוסף דוקא, שהוא אור הזרוע לצדיק ח''י עלמין כו'

This then, is [the meaning of,] “These are the offspring of Yaakov; Yosef.” That is, the aspect of the offspring [that is, the influence] of the emotions is specifically through Yosef,²⁶i.e. Yesod. this being the “Light” that is “sown for the Righteous” [who receives from and is thus called] the “Eighteen Worlds” (Chay Almin).²⁷Tikkunei Zohar (Tikkun 18) 31b, 33a; Pardes Rimonim, Shaar 3, Ch. 5, Shaar 15, Ch. 2; See Torat Chayim, Parshat Noach, pg. 53a; Ma’amarei Admor HaEmtza’ee, Shemot Vol. 2, Parshat Zachor, pg. 499a; Siddur HaAri’zal, Kavanat HaLulav – The Eighteen worlds relate to the eighteen vertebrae of the spinal cord which is shaped like a Vav (ו). It is specifically the spine which a) holds up the entire body and is thus the foundation of the body, and b) brings the influence down and thereby connects the Daat of the brain, all the way down to the lowest extremity of the body, which is Yesod. This being the case, Yesod, which is likened to the male reproductive organ, is considered to be the final extension from the spinal cord. This is because the influence of life force begins in conception as it exists in the brain, until it makes its way through the spinal cord and finally comes out of the male organ to impregnate the female. Because of this Yesod is likewise called, Chay Almin-חי עלמין, which means “The Life of the Worlds” and also means, “The Eighteen Worlds.” Since Yesod receives the final life force and influence through the spinal cord, it is also called Chay Chooliot HaShedra-The Eighteen Vertebrae of the Spine.

וכתיב צדיק כתמר כו' כארז בלבנון, ששרש יסוד זעיר אנפין הוא ביסוד דאריך אנפין ועתיק יומין שלמעלה מן השכל כו'

Furthermore, it is written,²⁸Psalms 92:13 “The righteous shall flourish like the palm tree and grow great like a cedar in the Lebanon.” For, the source of Yesod of Zeir Anpin is in Yesod of Arich Anpin and Atik Yomin, which transcend the intellect.²⁹See Pirush HaMilot of the Mittler Rebbe, Ch. 133

כי נעוץ תחלתן בסופן כי יסוד נקרא סיומא דגופא כו'

For, “their beginning is bound with their end”³⁰See Pirush HaMilot, Ch. 76. in that Yesod is called,³¹Introduction to Tikkunei Zohar 17a “the extremity of the body.”³²See Ma’amarei Admor HaEmtza’ee, Kuntreisim, pg. 225-226.

ועל כן עיקר התענוג בכלות השפע דוקא, וכידוע בענין ויכל אלהי״ם כו'

It is for this reason that the principal pleasure [is felt] specifically at the end of the influencing, as known regarding the matter of,³³Genesis 2:2; Also see Siddur Im Divrei Elokim Chayim, Shaar HaMilah 139b; Likkutei Torah (of the Alter Rebbe), Tazria 20d. “[And by the seventh day] God had ended [His work which He had done] etc.”³⁴See Ma’amarei Admur HaEmtza’ee, Kuntreisim pg. 227-232.

(והיינו שהיה יוסף יפה תואר כו' מעין שופריה דיעקב, בחינת תפארת דזעיר אנפין, ושופריה דיעקב מעין שופריה דאדם קדמאה, בחינת אריך אנפין ואדם קדמון כו')

(This is also the meaning of the verse,³⁵Genesis 39:6 “And Yosef was well built [and good looking].” That is,³⁶Midrash Bereshit Rabba 84 “His appearance resembled the beauty of Yaakov” – which is the aspect of Tiferet of Zeir Anpin – “And the appearance of Yaakov resembled the beauty of Adam Kadma’a (The Primal Man),”³⁷Talmud Bavli, Bava Batra 48a – which is the aspect of Arich Anpin and Adam Kadmon etc.)³⁸See Pirush HaMilot, Ch. 75-76.

ומה שכתוב אלה תולדות, היינו בחינת ו׳ קצוות דזעיר אנפין שכלול כל אחד מו', שעולה גימטריא אלה

Now, regarding the words [of the aforementioned verse,] “These are the offspring-Eileh Toldot-אלה תולדות;” This refers to the aspect of the “six directions” of Zeir Anpin, each of which also includes six,³⁹The six “directions” of Zeir Anpin are the three heartfelt emotions, Chessed, Gevurah, Tiferet, and the three gut emotions, Netzach, Hod and Yesod, each of which is also made up of six. Chessed is made up of Chessed of Chessed, Gevurah of Chessed, Tiferet of Chessed etc. Gevurah is made up of Chessed of Gevurah, Gevurah of Gevurah, Tiferet of Gevurah etc. The same principle applies to all six qualities, totaling a sum of thirty-six qualities. thus totaling 36 which is the numerical value of the word “these are-Eileh-אלה.”⁴⁰See Likkutei Torah (of the Alter Rebbe), Pikudei 4c; Also see Torat Chayim, Noach 56b, and note 15 there.

אך אין תולדה בלא תוספת מוחין חדשים מאבא ואמא על ידי בחינת הגדלות דכחב''ד שבזעיר אנפין כנזכר לעיל

However, there can be no “offspring” without an additional influence of new intellect from Abba and Imma, which is brought about by means of the maturation of Keter, Chochmah, Binah and Da’at of Zeir Anpin, as previously explained.⁴¹See Likkutei Torah, Pekudei, Sections 4-6.

(ובזה יש גם כן בחינת ההתבוננות אחת כוללת מן הרבה פרטים בכלל אחד, שהוא מיסוד דמלכות דאין סוף עד בחינת יסוד זעיר אנפין

(In the above, we again [observe] the aspect of a single Hitbonenut contemplation that includes many particulars in one general point, that is, from Yesod of Malchut of the Unlimited One (Ein Sof) until the aspect of Yesod of Zeir Anpin.

(על דרך הנזכר לעיל בזעיר אנפין בכלל, שהוא סוף עולם האין סוף כו')

(This is in the same manner previously described regarding Zeir Anpin in general,⁴²See chapter 33. which is the end of the world of the Unlimited One (Ein Sof).)

וכמו שכתוב וידבר שלמה מן הארז אשר בלבנון, בעצם התענוג הפשוט שבעצמות אור אין סוף כשעלה ברצונו הפשוט אנא אמלוך כו'

This is in accordance with what is written regarding King Solomon,⁴³Kings I 5:13 “[He spoke of trees, from the cedar tree that is in the Lebanon to the hyssop that is in the wall.]”⁴⁴The configuration of the ten Sefirot is called by the term, The Tree of Life-Eitz Chayim-עץ חיים. As explained above in chapter 22, the ten Sefirot not only exist as ten general qualities, but rather every single level and aspect is also subdivided into ten and those, in turn, are further subdivided into ten etc. This means that the “Tree of Life” exists on all levels, from the highest to the lowest levels. This is the meaning of, “He spoke of trees (i.e. the ten Sefirot as they exist throughout Seder Hishtalshelut-The Chaining Down) from the cedar tree that is in the Lebanon (i.e. from the highest level) to the hyssop that is in the wall (i.e. all the way down to the level of the “hyssop in the wall” which is Yesod of Zeir Anpin as it unifies with and influences Malchut.) The words “from the cedar tree that is in the Lebanon” refers to the simple essential pleasure that is in the Essential Self of the light of the Unlimited One, HaShem-יהו״ה, blessed is He, when the desire of “I will rule” arose in His simple will.

עד בחינת האזוב אשר בקיר, שהוא בחינת וי''ו זעירא דקטנות יסוד זעיר אנפין בהשפעתו והתקשרותו במלכות שנקרא קיר

The words “to the hyssop that is in the wall” refers to the aspect of the “small Vav,” that is, the immaturity of Yesod of Zeir Anpin, in its influencing and union with Malchut which is called “the wall.”⁴⁵Zohar I 228b; Zohar II 133a

וכמו שכתוב ויתפלל כו' אל הקיר, וכן נעשה נא עליית קיר, שהוא בחינת המלכות כמו שכתוב בזהר

This is as stated,⁴⁶Kings II 20:2 “Then he turned his face to the wall and prayed etc.,” and likewise it states,⁴⁷Kings II 4:10 “Pray, let us make a loft with a wall etc.,”⁴⁸The word used for “wall” here is “Keer-קיר.” The Zohar states that in the Greek language Keer-קיר means Lord-Adon-אדון and is thus a euphemism for the Sefirah of Malchut-Kingdom. This is because the Divine name associated with Malchut is HaShem’s-יהו״ה title my Lord-Adona”y-אדנ״י. (See Zohar I 228; Also see Sefer HaMaamarim 5643-5644, pg. 310.) which refers to Malchut, as stated in the Zohar.

והיינו צדיק כתמר דסליק לע' שנין דאדם קדמון, ששם כארז בלבנון ישגה בבחינת אין סוף ממש ודי למבין)

This, then, is the meaning of, “The righteous man shall flourish like the palm tree,” that is, he ascends to the “seventy years”⁴⁹See Zohar III 16a, 24a; Also see Ma’amarei Admor HaEmtza’ee, Shemot Vol. 1, pg. 225. of Adam Kadmon and there “he will grow like a cedar in the Lebanon” in an aspect of the limitlessness of the Unlimited One (Ein Sof), literally. This will suffice those of understanding.)

(וגם עוד מבואר במקום אחר שיוסף נקרא יתום מאמו ולא מאביו כו'

(It is also explained elsewhere that Yosef is called,⁵⁰See Etz Chayim (Shaar HaTzelem), Shaar 23, Ch. 3; Also see Biurei Zohar, Tisa 54c; Ma’amarei Admor HaEmtza’ee, Bereshit pg. 294, and Na”Ch pg. 118. “an orphan from his mother,” but not from his father.

ר''ת יתום יפה תאר כו'

The [letters of the] word “orphan – Yatom” (יתום) form an acronym for [the words of the verse,] “[And Yosef was] well-built and good looking – יפה תאר ויפה מראה.”⁵¹Etz Chayim, Shaar HaKlallim, Ch. 4; Also see Ma’amarei Admor HaEmtza’ee, Mikeitz pg. 293-294.

וענין יתום מאמו היינו לפי שבחינת יסוד אימא קצר ומסתלק ונעלם בתולדות המדות, כנראה בחוש שבהתפעלות המדות מסתלק השכל כו'

Now, the reason that “he is an orphan from his mother” is because the aspect of Yesod of Imma is short⁵²See Etz Chayim, Shaar HaKlallim, Ch. 10; See also Siddur Im Divrei Elokim Chayim, Shacharit L’Shabbat 187d; Pirush HaMilot 43b and 43c; Ma’amarei Admor HaEmtza’ee, Na”Ch pg. 118. and withdraws and becomes concealed during the birth of the emotions. For, as is clearly observable, when emotions are aroused the intellect withdraws.

ולזה אמר דבינה רק עד הוד דזעיר אנפין אתפשטת, ולא עד יסוד זעיר אנפין

It is for this reason that it states that Binah only spreads forth until Hod of Zeir Anpin, but not until Yesod of Zeir Anpin.⁵³Zohar III (Raaya Mehemna) 244b; Also see Ma’amarei Admor HaEmtza’ee, Bereishit pg. 222.

שזהו רק עד בחינת ההודאה שבאה מצד השכל

That is, it only [spreads forth] until [it causes] the aspect of the acknowledgment (Hoda’ah) which comes about because of the intellect.

ולא בבחינת יסוד דזעיר אנפין, שהוא בחינת ההתקשרות עצמיות שבלב, שבו מאיר מבחינת יסוד אבא

However, it does not spread forth until Yesod of Zeir Anpin, which is the aspect of the essential connection of the heart, within which there is a glimmer from the aspect of Yesod of Abba.

בחינת התקשרות בעצם אור המושכל קודם שבא להשגה, והיינו לבי ראה הרבה חכמה כו', ראיית השכל שבלב בשר ביסוד זעיר אנפין דוקא

[That is, the aspect of Yesod of Abba] is the aspect of the connection to the essential light of the concept, prior to its [investment] within the comprehension. Regarding this it states,⁵⁴Ecclesiastes 1:16 “My heart has seen much wisdom etc.,” [that is, this is] the sight of the intellect within the heart of flesh, specifically in Yesod of Zeir Anpin.

והוא בחינת הביטול שנמשך בהבל חזה הלב, כמו שכתוב ברעייא מהימנא בעין השכל, דבלבא אתחזי כולא כו'

It is the aspect of the nullification that is drawn forth in the breath of the chest and heart, and as stated in Ra’aya Mehemna,⁵⁵See Zohar II (Ra’aya Mehemna) 116b. “With the eye of the intellect, which is in the heart, one can see everything.”

לפי שיסוד אבא ארוך משל אימא, ונמשך עד בחינת יסוד זעיר אנפין גם לאחר שנסתלק אור הבינה

This is because the Yesod of Abba is longer than that of Imma,⁵⁶Etz Chayim, Shaar HaKlallim, Ch. 10; Siddur Im Divrei Elokim Chayim, Shacharit L’Shabbat 187d; Pirush HaMilot 43b and 43c; Ma’amarei Admor HaEmtza’ee, Na”Ch 118. and is drawn forth until Yesod of Zeir Anpin even after the light of Binah has withdrawn.

על כן נקרא יתום מאמו ולא מאביו וכו' וכמו שכתוב ביאור זה במקום אחר באריכות

Thus, [Yesod of Zeir Anpin] is called “an orphan from his mother” but not from his father etc., as is explained elsewhere at length.⁵⁷See Ma’amarei Admor HaEmtza’ee, Na”ch, pg. 118-119.

והיינו גם כן ענין אלה תולדות יעקב, בחינת טיפת יסוד אבא, הוא יוסף יסוד זעיר אנפין כו' ודי למבין):

This is also the matter of, “These are the offspring of Yaakov;” that is, the seminal drop of Yesod of Abba [Yaakov] is the [source of the] aspect of “Yosef,” that is, Yesod of Zeir Anpin. This will suffice those of understanding.)