Ushpizin Joseph - Sefirat Yesod - Selected Excerpts from the Sources

1. Zohar for All, New Zohar, VaYeshev, “The Selling of Joseph,” Item 13

Righteous Joseph is regarded as the seventh Sefira [sing. of Sefirot], as in the Sefirot of ZA. As He created this in the upper world, so He created this in the lower world, six true righteous—Abraham, Isaac, Jacob, David, Moses, and Aaron—and one, the seventh, is Joseph.

2. Zohar for All, New Zohar, VaYeshev, “The Selling of Joseph,” Items 22-24

The world is nourished by the righteous Joseph, as it is written, “And Joseph was selling to all the people of the land.” What was he selling? At first, he sold from the upper world, as it is written, “The eyes of all look to You,” and then he sells to the lower world. Joseph is called “everything,” as it is written, “And Joseph provided.” This is why he is called by everyone “righteous Joseph” and “the upper Yesod [foundation],” since he provides for the world since nourishment extends from him to Malchut, and from Malchut to all the worlds. Kol [all] comes from the word Kalkalah [provision], as it is written, “From there is the Shepherd, the Stone of Israel,” for Malchut, called “the stone of Israel,” receives the food from Joseph, Yesod. This is why he is called “all.”

3. Baal HaSulam. Shamati 102. And You Shall Take You the Fruit of a Citrus Tree

I heard on Ushpizin de Yosef [Sukkot]

In the verse, “And you shall take you… the fruit of a citrus tree,” meaning a righteous, called a “fruit bearing tree,” this is the whole difference between Kedusha [holiness] and the Sitra Achra [other side], that “another god is sterile and does not bear fruit.” Conversely, a righteous is called Hadar [citrus/adornment] because he bears fruit; he Dar [lives] in his tree from year to year. This is why it is written about Joseph, “he was the one who Mashbir [sold] to all the people of the land,” for he Shover [breaks/feeds] them with the fruits that he had, while they had no fruits. By this, each one felt his state, whether he was from the good side or to the contrary.

4. RABASH, Assorted Notes. "Article No. 378, Jacob Lived in the Land Where His Father Dwelled"

The revealing is mainly from the Chazeh and below, the quality of NHY, and the most important is the middle line, called Yesod, which is the quality of Joseph. This is why it was said, “Israel loved Joseph.”

There is a middle line above, called Tifferet, which decides between Hesed and Gevura, and a middle line from the Chazeh and below, called Yesod, which decides between Netzah and Hod. The work is mainly to submit the left line, for specifically the middle line subdues it.

5. Rabash. Note 675. “The Quality of Joseph”

“This world” is called Malchut, which is a vessel of reception. The “next world” is called Bina, which is a vessel of bestowal. Thus, it is not enough that they engage in vessels of bestowal in order to bestow, they also want to be rewarded with reception in order to bestow. This is called “Joseph’s anger jumped on him,” who is the middle line, the Sefirot NHY, called NHY of the Kelim and GAR of the lights. He was angry because he has still not been rewarded with the revealed NHY, called Yesod, which is the quality of Joseph.

6. Rabash. Note 501. The Quality of Truth – 1

Joseph’s form is Yesod, a covenant, for he is regarded as righteous, Yesod.

7. Zohar for All, New Zohar, VaYeshev, “The Selling of Joseph,” Item 15

It is written, “Joseph is a fruitful branch, a fruitful branch by a spring,” for among all the organs of the body, there is none who bears fruit but this righteous, the Yesod [foundation] of the world. This is why he is called Joseph, which is Yesod, who bears fruit, from the words, “Be fruitful and multiply.”

8. RABASH, Article No. 3 (1984), "Love of Friends – 1"

“And a certain man found him, and behold, he was wandering in the field. And the man asked him, saying, ‘What are you seeking?’ And he said, ‘I seek my brothers. Tell me, I pray you, where they are feeding the flock?’” (Genesis, 37). A man “wandering in the field” refers to a place from which the crop of the field to sustain the world should spring. And the works of the field are plowing, sowing, and reaping. It is said about that: “They that sow in tears shall reap in joy,” and this is called “a field which the Lord has blessed. ”Baal HaTurim explained that a person wandering in the field refers to one who strays from the path of reason, who does not know the real way, which leads to the place he should reach, as in “an ass wandering in the field.” And he comes to a state where he thinks that he will never achieve the goal he should achieve. “And the man asked him, saying, ‘What are you seeking?’” meaning, “How can I help you?” “And he said: ‘I seek my brethren.’” By being together with my brothers, that is, by being in a group where there is love of friends, I will be able to mount the trail that leads to the house of God.

This trail is called “a path of bestowal,” and this way is against our nature. To be able to achieve it, there is no other way but love of friends, by which everyone can help his friend. “And the man said: ‘They are departed hence.’” And Rashi interpreted that they had departed themselves from the brotherhood, meaning they do not want to bond with you. This, in the end, caused Israel’s exile in Egypt. And to be redeemed from Egypt, we must take it upon ourselves to enter a group that wants to be in love of friends, and by that we will be rewarded with exodus from Egypt and the reception of the Torah.

9. Rabash. Note 703. Miketz [After]

And yet, we see that Joseph was in the pit twice—1) by his brothers, as it is written, “And they threw him in the pit,” 2) by the chief cook, as it is written, “and they hurriedly brought him out of the pit. ”We should say that a pit means prison, that it is a person being under the control of the evil inclination, when one is incarcerated by it and cannot emerge from its authority. By observing the Mitzva [commandment] of honoring the father, Joseph saw through the illumination of the Mitzva that he was in prison, since during the darkness it is impossible to see the truth. But that was only through his brothers, who are Israelis. That is, he saw that he was walking in the path of the Creator, but the reason that makes him work is the environment, that he is in an Israeli environment. It follows that he was incarcerated by the environment, meaning had to engage in Torah and work because of the environment. When a person is rewarded with greater light, he sees the truth, that he is not in the prison of Israel, but he is truly in the hands of the Klipa. The fact that he was called “righteous” because of the deed, at that time he saw that it was Potiphar who placed him in prison and saw that it was a real Klipa. At that time, there is room for prayer that the Creator will deliver him from prison. The more one sees that he needs the Creator’s help not for luxuries but for necessities, the more genuine is the prayer. Therefore, it is accepted above and the Creator delivers a person from imprisonment and is rewarded with being among the recipients of the face of the Shechina.

10. Baal HaSulam. Letter 10

The exile and enslavement in Egypt begin with the words, “And a new king arose over Egypt, who did not know Joseph.” That is, a new ruling appeared in the minds of each and every one, a newly made ruling, since they fell from their previous degree. We have said that “an exiled disciple, his rav [teacher] is exiled with him.” Thus, clearly, they did not know Joseph. In other words, they attained him only to the extent that they valued him in their hearts. Therefore, they depicted the image of Joseph as they themselves were. Because of it, they did not know Joseph and the enslavement began. Otherwise, the righteous would certainly protect them and exile or enslavement would not be depicted to them at all.

11. Baal HaSulam. Shamati. 33 “The Lots on Yom Kippurim and with Haman”

However, with Elisha, it was in the form of the morning of Joseph, as it is written, “As soon as the morning was light, the men were sent away, they and their asses.”

It means that one has already been rewarded the light that rests over these contradictions, since through the contradictions, called criticism, when wanting to overpower them, it is by drawing light on them. It is as it is written, “He who comes to purify is aided. ”Because he already drew the light on all the criticism, and he has nothing more to add, since all the criticism has been completed in him, then the criticism and the contradictions in him end by themselves. This follows the rule that no act is in vain, since there is no operator without a purpose. Indeed, we must know that what appears to one as things that contradict the guidance of “The Good Who Does Good” is only to compel one to draw the upper light on the contradictions, when wanting to prevail over the contradictions. Otherwise, one cannot prevail. This is called “the exaltedness of the Creator,” which one extends when having the contradictions, called Dinim [judgments]. This means that the contradictions can be annulled if one wants to overcome them, only if he extends the exaltedness of the Creator. You find that these Dinim cause the drawing of the exaltedness of the Creator.

12. Rabash. Note 646. “The Generations of Jacob Joseph “

When he saw all the champions, Jacob wondered how he could conquer them. They explained that one spark will emerge from Joseph, since Joseph is the quality of “righteous,” called “a giver.” When he takes to himself the quality of bestowal, he has a way to prevent them from entering because they will be burned immediately by the intention to bestow. But if he lets them in, he will not be able to overcome them.

13. RABAH, Assorted notes. Article No. 646, "The Generations of Jacob Joseph"

The house of Joseph a flame,” for a flame is not something permanent, but a bursting flame in ups and downs. Therefore, whenever the questions of Esau arrive, he immediately increases and inflames by the power of the desire to bestow, and does not let those champions into his heart. Then, from all the many flames, a constant fire will be made, which is the quality of Jacob.

That is, by flaming time after time in ascents and descents, he is rewarded with a permanent fire.

14. RABAH, Assorted notes. Article No. 8 (1987), "The Difference between Mercy and Truth and Untrue Mercy"

Jacob commanded his son Joseph: 1) Deal true mercy. This is so because the beginning of the work is that we must achieve Lishma, which is called “bestowing in order to bestow,” and we demand no reward for the work. This is the meaning of what RASHI interprets, that the mercy we do with the dead is that he expects no reward; they only do mercy, meaning acts of bestowing in order to bestow without expecting a reward.

15. RABAH, Assorted notes. Article No.505, "True Mercy"

“And he called his son, Joseph, and said to him, … ‘Do with me mercy and truth.’” RASHI interpreted that true mercy means that he does not expect a payment in return. He asked why he called only Joseph. He replied that it was because he had the ability. “

16. RABAH, Letter No. 27

Jacob, who is the quality of truth, commanded before his death, meaning gave a will to Joseph to do true mercy, meaning that by that he will be awarded the quality of truth, meaning that he will be entirely to bestow. This was so to all of his sons, but he commanded specifically Joseph, meaning that after his death Joseph will not get even for the selling of Joseph by his brothers.

And although Joseph sees that his brothers blemished by selling, he must still engage only with the quality of truth, meaning to bestow, and correcting the flaw is for the Creator alone.

17. Baal HaSulam, Shamati, Article No. 183, "The Discernment of Messiah"

There is a discernment of Messiah Son of Joseph, and Messiah Son of David. Both must unite, and then there will be true wholeness in them.

18. Baal HaSulam, Shamati, Article No. 102, "And You Shall Take You the Fruit of a Citrus Tree"

The ARI being Messiah Son of Joseph, which is why he could reveal such wisdom, since he had permission from the revealed world.

19. RABAH, Assorted notes. Article No. 365, "And Judah Approached Him – 1"

Joseph is redemption, as in “Joseph could not withhold himself,” and revealed to him the Mochin. This is the meaning of “No man stood with him when Joseph made himself known to his brothers.” When the Creator reveals Himself, “No man stood.” That is, at that time a person annuls his being and begins to walk on the path of truth.

https://kabbalahmedia.info/he/lessons/cu/GnlUzs5d?language=he