The sefirah of wisdom is associated with both Creation and with its refinement. These are captured in the verse, “You made them all with wisdom” and in the Zohar’s statement, “All are refined through wisdom.” Refinement though is a complex process and Joseph and Judah have different roles in it. Joseph’s role is described in his first dream, “Behold, we were binding sheaves in the field”—meaning, we were engaged in the work of refinement—“and behold, my sheaf arose and stood upright,” indicating that Joseph’s refinement surpasses that of his brothers. Then, his brother’s sheaves bowed down to Joseph’s. Chasidic teachings explain that Judah’s refinement corresponds to the first refinement that occurs in the lower worlds (Beriah, Yetzirah, and Assiyah), while Joseph’s refinement corresponds to the second refinement that takes place in the higher world of Emanation (Atzilut).
The first refinement, performed by the tribes in general and by Judah in particular focuses on the nullification of the ego. This entails taking one’s ego, one’s sense of self, or the ego of any entity, and causing it to feel nullified, making it submit before the Divine nothingness (ayin) that continuously brings it into existence. Submission of one’s own ego—recognizing the falsehood of one’s self-centered desires and relinquishing them—is not an easy task.
The second refinement, associated with Joseph, is nullification of being itself. In this state, the Divine nothingness is no longer something external that flows into oneself—it becomes one’s very essence. The individual no longer feels separate from the Divine; rather, he truly becomes one with the Ayin. For Judah to approach Joseph reflects Judah’s agreement and submission to Joseph’s vision as expressed in his dream. He accepts Joseph’s role in bringing all their sheaves to a state of nullification of being, within the World of Emanation.
