Upper Righteous and Lower Righteous

132) Leah had six boys and a girl. This is because six edges stand on her: Jacob, which is Tifferet, which includes HGT NHY, and a girl, which corresponds to Malchut.

133) Rachel gave birth to two righteous, since Rachel is Shmita [periodic remission of land cultivation every 7^th year], which sits forever between two righteous, as it is written, “Righteous, they shall inherit the land.” They are the righteous above, in ZA, and the righteous below, in Nukva. The righteous above is the one from whom the upper waters extend, Direct Light from above downwards. The righteous below is the one from whom the Nukva spouts water unto the male, the Reflected Light from below upwards, with complete craving.

It follows that she has a righteous from this side and a righteous from that side. As the upper male, ZA, sits between two females, Bina and Nukva, the Nukva below, meaning the Nukva from Chazeh of ZA down, sits between two righteous, Joseph and Benjamin.

The firmament and the Parsa in the middle of each Partzuf, in the Chazeh, is the ending Malchut, which rises to the Tifferet of each Partzuf, to Bina of Guf, and brings down half of Bina and TM of Guf, which are called NHY, to the degree below it. And since those NHY join with the lower one during the Katnut, afterwards, during the Gadlut, when the upper one brings its NHY back to its degree, from the place of the lower one, it rises along with them to the place of the upper one, and the lower one is attached to them, as well. Thus, the lower one receives the lights that are in the upper one.

It turns out that the Parsa draws out from the upper one and imparts upon the lower one. Had it not been for the Parsa, which lowered the NHY of the upper one and attached it to the lower one, no lower one would have been able to rise and receive anything from his upper one, since they are in two separate places. Thus, NHY of Bina that were attached to ZA bestow the lights of Bina upon ZA after they return to Bina. And NHY of ZA that were attached to the Nukva bestow the lights of ZA upon the Nukva after they return to ZA. And also, NHY of Nukva that were attached to the souls of the righteous bestow upon them after they bring the lights of Nukva back to the Nukva.

Hence, it is considered that ZA sits between two females because NHY of Bina that descended to ZA raise and attach him to Bina, which is the upper Nukva, and his own NHY that descended to the lower Nukva attach and raise the bottom Nukva to him. Also, the bottom Nukva is regarded as sitting between two righteous because NHY of ZA, whose essence is the middle line in them, meaning Yesod, descended and clung to the Nukva. This is the upper righteous because they are NHY of ZA and he is Joseph. Her own NHY, whose essence is Yesod, descended and clung to the souls of the righteous, and this is the lower righteous, since they are the NHY of the lower Nukva and he is Benjamin.

It is said that the upper male, ZA, sits between two females. This is so because there are two discernments in NHY: 1) The NHY of the upper one attach him to the upper Nukva, Bina, to receive her lights; and 2) His own NHY attach him to the lower Nukva, to bestow his lights upon her.

The bottom Nukva, too, meaning the Nukva from Chazeh of ZA down, sits between two righteous because she, too, necessarily has two discernments of NHY, whose essence is Yesod, which is called Tzadik [righteous]. The first is the NHY of her upper one, of ZA, who receives her lights from these NHY, from the upper righteous, Joseph. The second is her own NHY, which attach her to the souls of the righteous to bestow upon them, whose essence is Yesod, the lower righteous, Benjamin.

134) Hence, Joseph and Benjamin are two righteous. Joseph was rewarded with being the righteous above, in ZA, because he kept the sign of the covenant. Benjamin is the righteous below, in Nukva, so that the Shmita, Nukva, will be crowned between two righteous, the righteous Joseph and the righteous Benjamin.

135) Benjamin was a righteous because he did not sin all his life with the sign of the covenant. And even though he did not come across a trial such as Joseph, he is called righteous. All the days while Jacob was mourning over Joseph, he did not have intercourse.

137) When they came to Egypt, did Benjamin already have sons? As long as Jacob was in mourning over Joseph, Benjamin did not have intercourse and did not bear sons. Benjamin said, “After all, my brother, Joseph, was my father’s sign of the covenant,” since Jacob is Tifferet, which includes HGT NHY, and Joseph is Jacob’s Yesod. A covenant is Yesod, the conclusion of the Guf, Tifferet. And since he was lost, I will be the keeper of my brother’s place, being a Yesod, Tzadik, and the Sium [end] of Tifferet like Joseph.

It is written, “And it came to pass, when Rachel had borne Joseph, that Jacob said unto Lavan, ‘Send me away,’” since now that Joseph was born, meaning Yesod, the Guf, Tifferet, was evidently completed. And since the Guf was completed, “I wish to go to my place and to my country.” Jacob knew by the spirit of holiness that Joseph was Yesod. And from him, everyone knew. For this reason, Benjamin knew and kept his brother’s way, becoming a Yesod, Tzadik, for his father instead of Joseph after he was lost.

139) After he came to Joseph and met his brother, he returned to his home, copulated, and bore sons. This is the reason why the Creator made him a righteous below, in the Nukva. And Joseph was a righteous above, in ZA. This is why Rachel had two sons and Leah had six sons and a daughter.

We could ask, “How is it possible that within such a short time—from the return of the tribes to their father with Pharaoh’s wagons until their return to Egypt—he bore ten sons?” But The Zohar speaks nothing of corporeal incidents, but of the upper worlds, where there is no sequence of times as it is in corporeality. Spiritual time is elucidated by change of forms and degrees that are above time and place.

140) Hence, these first seven years were concealed, meaning that Jacob did not know that they were for Leah because they were from Yovel, from Bina, the hidden world. And those seven years of Shmita, the revealed world, were revealed, meaning he knew he was working for Rachel.

And for Shmita, the revealed world, he was really working for the Yovel, the hidden world, when he thought he was working for Rachel, Shmita, but in the end they were for Leah, the Yovel. It is written, “And Jacob served seven years for Rachel.” With respect to the hidden world, Leah, he was working for Rachel, but he was working the seven upper years, the seven Sefirot of Leah. It turns out that through them, he had a grip on both worlds—thinking about the revealed world but drawing for the concealed world. We learn from this that out of the revealed, man comes to the concealed.

141) It is written about the Yovel “seven years” seven times. If the first years of service were for Yovel, Leah, then should he not have worked forty-nine years, as the number of years in Yovel [jubilee, 50^th year anniversary]? But those seven days that he kept during the feast of Leah complemented the number forty-nine, since each day is considered a seven, as it is written, “Seven times a day do I praise You.” Also, each of the seven days of the feast is complemented and included with all seven days; thus, there are seven each day, which are read once. They are seven times seven, which amount to forty-nine, as the number of years in Yovel.

142) With Rachel, he did not keep all the days of the feast with her, but only seven years for her after her marriage. But did he not have to first work the seven years of Shmita and only then make a coupling in the Shmita, which is Rachel? First, he had to draw seven Sefirot for her, as he did for Yovel, which is Leah. But since he took it upon himself to serve, it was considered as though he had already served and the seven Sefirot for Rachel were immediately extended to him.

From the Chazeh of ZA down it is the revealed world, Rachel. It is written, “The Lord was pleased, for His righteousness' sake, to make the Torah great and glorious,” meaning that the greatness of the Torah would be revealed and glorified because the Hassadim of ZA, called “Torah,” are revealed through the revealed world, Rachel. This is why Rachel is called “the oral Torah,” since she discloses the secrets of the written Torah, ZA. But the place from Chazeh of ZA and above is the hidden world, Leah, where there is no disclosure of the Torah, which is ZA. Instead, she is covered and enveloped in the secrets of the Torah. This is why she is called “the hidden world.”

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