Let
a
Double
Portion
of
Your
Spirit
Be
Upon
Me
257)
“And
it
came
to
pass,
when
they
had
crossed
over,
that
Elijah
said
to
Elisha,
‘Ask!
What
may
I
do
for
you,
before
I
am
taken
away
from
you?’
Elisha
said,
‘Please
let
a
double
portion
of
your
spirit
be
upon
me.’”
Elisha
new
that
that
request
was
not
in
his
authority,
but
in
the
authority
of
the
Creator.
Why
did
he
say,
“let
a
double
portion
of
your
spirit
be
upon
me”?
258)
The
Creator
always
grants
the
wishes
of
the
righteous.
All
the
more
so
with
the
spirit
of
holiness
on
Elijah,
which
the
righteous
Elisha
inherited,
since
Elisha
was
his
servitor
and
worthy
of
inheriting
him.
259)
“Elisha
said,
‘Please
let
a
double
portion
of
your
spirit
be
upon
me.’”
Can
it
be
that
Elisha
asked
for
two
for
one,
that
his
spirit
would
grow
twice
as
great
as
the
spirit
of
Elijah?
How
did
he
ask
Elijah
for
something
that
he
did
not
have,
since
one
cannot
give
what
one
does
not
have?
He
did
not
ask
that
his
spirit
would
grow
twofold,
but
asked
of
Him
about
the
one
spirit
that
he
did
have,
that
with
that
one
spirit,
he
would
make
two
miracles
in
the
world,
from
what
Elijah
did
with
him.
260)
“And
he
said,
‘You
have
asked
a
difficult
question;
if
you
see
me
being
taken
from
you,
it
shall
be
so
for
you.’”
“If
you
see
me…”
Why
did
he
condition
his
request
on
that?
And
he
told
him,
“If
you
can
grasp
the
essence
of
the
spirit
that
I
have
left
for
you
when
I
was
taken
away
from
you,
it
shall
be
so
for
you,”
since
the
essence
of
that
spirit
is
that
when
he
gazes
upon
the
spirit,
when
he
sees
Elijah,
the
adhesion
will
be
in
him
as
it
should
be.
Since
Elijah
is
the
root
of
the
spirit,
the
spirit
is
incomplete
unless
it
is
connected
to
its
root,
which
is
Elijah.
Hence,
when
one
gazes
at
the
spirit,
one
should
see
its
root,
which
is
the
form
of
Elijah,
along
with
it.
Specifically,
one
should
see
his
form
in
it
when
he
left
him
the
spirit,
when
he
was
taken
away
from
him.
This
is
why
Elijah
told
him,
“If
you
see
me
when
I
am
taken
from
you,
it
shall
be
so
for
you,”
since
then
the
spirit
will
act
in
full.
Yet,
he
asked
to
be
able
to
do
with
his
spirit
twice
as
much
as
Elijah
did
with
him.
Did
he
ask
for
what
he
did
not
have?
After
all,
since
Elijah
did
not
act,
then
he
did
not
have
the
power
to
act,
so
how
could
he
impart
this
power
upon
Elisha?
Can
anyone
work
with
the
spirit
as
much
as
he
wants
and
does
not
need
an
addition
of
upper
force?
If
this
were
so,
he
would
not
have
to
ask
this
of
Elijah,
since
he
could
have
acted
on
his
own
as
much
as
he
wanted?
The
thing
is
that
during
the
breaking
of
the
vessels,
320
sparks
fell
into
the
shells.
Eight
kings
fell
from
each
Sefira
in
the
ten
Sefirot
of
Nekudim—Daat,
HGT,
NHYM—in
each
of
which
are
four
phases
HB
TM.
Thirty-two
phases
from
each
Sefira
and
ten
times
thirty-two
is
320
phases.
However,
only
288
sparks
of
those
can
be
sorted
and
corrected
during
the
6,000
years.
These
are
the
first
nine
in
the
ten
Sefirot
of
Nekudim,
where
nine
times
thirty-two
is
288.
But
the
thirty-two
sparks
in
the
Malchut
were
impossible
to
sort
and
must
not
be
touched.
Thus,
they
remain
cast
away
in
the
shells
for
the
whole
of
the
6,000
years
that
the
world
exists,
until
the
end
of
correction.
And
since
this
tenth
incorrigible
thirty-two
is
incorporated
in
each
body,
every
person
must
die.
At
the
end
of
correction,
when
the
tenth
thirty-two
is
sorted,
it
is
written,
“He
will
swallow
up
death
forever,”
since
all
the
shells
will
be
canceled
and
all
the
lights
will
be
revealed.
We
could
ask,
“Since
it
is
forbidden
to
sort
and
to
touch
this
tenth
thirty-two,
which
is
thrown
into
the
shells
since
the
breaking
of
the
vessels,
how
is
it
possible
that
it
will
be
corrected
in
the
future?
The
truth
is
that
there
is
no
need
to
sort
it
or
correct
it
whatsoever
because
at
the
conclusion
of
the
sorting
and
correction
of
all
288
sparks,
the
tenth
thirty-two
will
be
corrected
by
itself
and
will
not
require
any
special
sorting.
The
discernment
of
Elijah
is
to
bring
about
the
conclusion
and
end
of
the
sorting
and
correction
of
the
288
sparks,
with
which
the
stony
heart
is
instantly
corrected.
Elijah
is
BON
in
Gematria,
for
his
whole
purpose
was
to
correct
the
BON,
which
is
the
quality
of
Malchut,
and
to
bring
the
tenth
thirty-two
out
of
the
shells.
Each
righteous
has
his
role.
When
he
completes
his
role,
he
immediately
departs
and
rises.
Hence,
even
though
Elijah
is
the
one
who
reveals
the
correction
of
the
stony
heart,
he
does
not
do
anything
with
the
perfect
lights
that
appear
as
a
result,
for
he
immediately
departs
to
heaven,
since
his
role
has
been
completed.
This
is
why
The
Zohar
explains
that
he
will
have
two
spirits,
one
from
the
288
sparks,
and
one
from
the
stony
heart,
for
one
cannot
give
what
he
does
not
have.
He
asked
of
him
that
that
spirit,
which
Elijah
had,
the
spirit
from
the
288
sparks,
would
do
twice
as
much,
that
it
would
reveal
to
him
the
lights
and
operations
of
the
tenth
thirty-two,
as
well.
There
is
no
specific
spirit
to
the
tenth
thirty-two
at
all.
Instead,
it
appears
along
with
the
conclusion
and
the
final
scrutiny
of
the
288
sparks.
Although
Elijah
did
not
reveal
the
lights
and
the
operations
of
the
tenth
thirty-two
himself,
it
does
not
count
as
not
being
in
his
possession.
Rather,
it
is
because
his
role
was
only
to
reveal
the
sorting
and
correction
of
the
tenth
thirty-two
in
general,
and
Elisha
asked
of
him
that
besides
his
spirit
of
288,
he
would
also
obtain
the
correction
of
the
tenth
thirty-two
from
him.
Thus,
he
would
be
able
to
reveal
the
two-fold
operations
and
lights
by
himself—the
illuminations
of
the
288,
as
well
as
the
illuminations
of
the
stony
heart.
But
why
did
Elijah
condition
the
two-fold
obtainment
on
seeing
if
he
is
taken
away
from
him?
This
is
so
because
the
time
when
the
correction
of
the
tenth
thirty-two
appears
is
the
last
minute
of
his
being
in
this
world,
since
immediately
after
he
revealed
it,
he
rose
to
the
heaven
because
his
role
had
been
completed.
This
is
why
he
told
him,
“If
you
can
grasp
the
essence
of
the
spirit
of
the
stony
heart,
which
I
have
left
for
you
when
I
was
taken
away
from
you,
precisely
at
the
last
minute
of
my
being
with
you
in
this
world,
then
you
will
have
it,”
twice
as
much.
But
if
you
lose
this
minute
of
seeing
me,
you
will
not
obtain
twice
as
much
because
the
spirit
of
the
tenth
thirty-two
does
not
appear
before,
since
the
whole
essence
of
that
spirit,
the
spirit
of
the
tenth
thirty-two,
is
that
when
Elisha
observes
it
to
attain
it,
when
he
saw
Elijah
being
taken
away
from
him,
he
would
adhere
and
attain
it
properly.
This
is
so
because
only
at
that
moment,
when
he
saw
him
being
taken
away
from
him,
was
the
time
of
his
appearance,
and
not
before.
261)
One
who
considers
what
he
has
learned
from
his
teacher,
and
sees
him
in
that
wisdom
he
has
learned
from
him,
can
add
in
that
spirit.
Joseph
saw
his
father’s
form
in
the
spirit
of
wisdom
in
all
that
he
did.
This
is
why
he
succeeded
and
was
given
another
spirit,
in
higher
illumination.
Thus,
Jacob
illuminated
only
covered
Hassadim,
discerned
as
from
the
Chazeh
of
ZA
upwards,
but
Joseph
illuminated
in
revealed
Hassadim
in
illumination
of
Hochma,
since
he
was
the
middle
line,
from
Chazeh
of
ZA
downwards.
Thus,
he
illuminated
more
than
his
father,
Jacob.
262)
“And
the
chief
butler
told
his
dream
to
Joseph,
and
said
to
him,
‘In
my
dream,
behold,
a
vine
was
before
me.’”
When
that
wicked
one
told
him,
“behold,
a
vine
was
before
me,”
Joseph
was
alarmed,
for
he
did
not
know
what
this
was
about.
He
feared
it
was
about
the
vine
of
the
Sitra
Achra,
which
is
extended
from
the
left,
and
which
is
not
united
in
the
right
through
the
middle
line.
But
since
he
said,
“and
in
the
vine
were
three
branches,”
meaning
illumination
of
the
left,
united
with
the
right,
through
the
middle
line,
his
spirit
had
instantly
lifted
and
had
been
enhanced
with
illumination.
He
gazed
upon
his
father’s
form,
who
is
the
middle
line,
and
then
his
spirit
shone
and
he
knew
the
thing.
263)
Joseph
said,
“This
must
be
news
that
gives
complete
joy,
since
the
vine
is
the
assembly
of
Israel,
the
Nukva.”
By
that,
Joseph
was
told
that
it
was
her
time
to
reign.
“…and
in
the
vine
were
three
branches,”
three
upper
degrees
that
emerge
from
this
vine,
Priests,
Levis,
and
Israel,
Hesed,
Gevura,
and
Tifferet
of
ZA,
which
shine
in
the
Nukva
when
she
is
complete.
264)
“And
as
it
was
budding,
its
blossoms
shot
out.”
This
is
so
because
it
is
thanks
to
them
that
the
assembly
of
Israel
rises
to
ZA
and
is
blessed
by
the
Upper
King,
ZA.
It
is
written,
“Its
clusters
produced
ripe
grapes.”
Those
are
the
righteous
in
the
world,
who
are
as
properly
ripened
grapes.
“Its
clusters
produced
ripe
grapes”
is
wine
that
is
kept
in
its
grapes
since
the
six
days
of
creation,
the
complete
Mochin
that
she
receives
from
the
great
VAK
of
ZA
that
operated
during
the
days
of
creation,
prior
to
the
sin
of
the
tree
of
knowledge.
Those
are
guarded
from
any
grip
of
the
shells
because
the
wine
has
not
been
squeezed
yet,
meaning
these
Mochin
have
not
been
exposed
and
are
still
in
their
grapes,
which
is
why
the
shells
cannot
grip
it.
Mochin
of
illumination
of
the
left
of
Bina
is
called
“wine.”
Its
extension
from
above
downwards,
which
is
the
sin
of
the
tree
of
knowledge,
is
called
“squeezing.”
This
is
the
meaning
of
the
tree
of
knowledge—that
Eve
squeezed
grapes
and
gave
them
to
him.
265)
This
is
what
Joseph
learned
in
the
dream
of
the
chief
of
butlers.
From
here
on,
the
dream
is
for
the
chief
of
butlers
himself.
There
are
dreams
that
are
for
him
and
there
are
dreams
that
are
for
others.
Some
indicate
the
future
of
the
dreamer,
and
some—the
future
of
others.
“…and
I
took
the
grapes”
means
for
himself
and
not
for
Joseph.
266)
If
one
sees
white
grapes
in
a
dream,
it
is
a
good
sign.
Black
grapes
are
not
a
good
sign
because
they
are
two
degrees,
black
and
white,
good
and
not
good.
White
indicates
mercy,
and
black
indicates
judgment.
All
the
grapes,
white
or
black,
depend
on
faith,
the
Nukva.
Malchut
of
the
quality
of
judgment
is
black,
and
Malchut
that
is
corrected
in
Bina
is
white.
Hence,
they
are
sorted
by
Hochma
for
better
or
for
worse.
The
black
indicates
that
they
need
mercy,
that
they
need
to
be
sweetened
by
the
quality
of
mercy,
which
is
Bina,
and
the
white
indicates
that
they
are
governed
by
mercy,
since
Malchut
has
already
been
sweetened
in
Bina
and
has
become
mercy.
267)
Adam
haRishon’s
wife
squeezed
grapes
for
him
and
brought
death
upon
him,
the
whole
of
Israel,
and
the
whole
world.
Noah
approached
these
grapes
and
was
not
properly
watchful.
It
is
written,
“He
drank
of
the
wine
and
became
drunk,
and
uncovered
himself
inside
his
tent.”
It
spells,
“his
tent,”
with
the
letter
Hey
and
not
with
a
Vav.
The
sons
of
Aaron
drank
wine
and
sacrificed
an
offering
with
that
wine,
and
died.
This
is
why
it
is
written,
“Their
grapes
are
grapes
of
poison;
their
clusters,
bitter,”
since
the
grapes
caused
all
that.
268)
The
chief
of
butlers
saw
good
grapes
in
his
dream,
white
grapes,
in
that
same
vine
where
they
emit
contentment
and
fragrance
in
complete
degrees,
as
is
fitting.
Grapes
are
the
degrees
of
Nukva.
The
vine
is
the
Nukva
herself.
When
she
is
sweetened
in
Bina,
her
grapes
are
white
and
emit
contentment
and
fragrance.
Joseph
knew
this
and
considered
the
root
of
the
matters.
He
resolved
the
dream
to
the
fullest
because
he
was
given
news
in
this
dream,
and
hence
resolved
the
dream
favorably,
and
so
it
happened.
269)
“When
the
chief
baker
saw
that
the
interpretation
was
good,
he
said
to
Joseph,
‘I
also
was
in
my
dream,
and
behold,
there
were
three
white
baskets
on
my
head.’”
Damned
are
the
wicked,
for
all
their
deeds
are
evil,
and
all
the
words
they
say
are
evil
and
to
harm.
270)
Because
he
began
his
words
with
“also,”
as
it
is
written,
“I
also
saw
in
my
dream,”
Joseph
was
immediately
startled;
he
knew
that
all
his
words
were
to
harm
and
that
he
had
bad
news
to
deliver.
“And,
behold,
three
baskets
of
white
bread
were
on
my
head.”
By
this,
Joseph
knew
of
the
ruin
of
the
Temple
and
the
exile
of
Israel
from
the
holy
land.
271)
“And
in
the
uppermost
basket
were
all
kinds
of
baked
goods
for
Pharaoh,
and
the
birds
were
eating
them
out
of
the
basket
on
my
head.”
These
are
the
rest
of
the
nations,
gathering
over
Israel,
killing
them,
destroying
their
house,
and
scattering
them
to
the
four
corners
of
the
earth.
Joseph
observed
it
all
and
knew
that
that
dream
pointed
to
Israel
when
they
are
sentenced
and
convicted
before
the
king.
He
immediately
resolved
the
dream
unfavorably
and
it
came
true
in
him.
272)
They
saw
two
degrees.
The
chief
of
butlers
saw
when
the
upper
degree,
ZA,
rises
and
dominates,
and
the
moon,
Nukva,
shines.
And
the
chief
baker
saw
when
it
darkens
and
the
evil
serpent
governs
her,
the
Nukva.
This
is
why
Joseph
examined
that
dream
and
resolved
it
unfavorably,
for
everything
depends
on
the
solution.
And
both
saw
in
those
two
degrees
that
govern
the
Nukva—that
one
rules,
ZA,
and
that
the
other
rules,
the
evil
serpent.