Chapter 2
This dynamic also parallels the concept of Yosef and Yehudah, which also parallel the aspects of Heaven vs. Earth, vegetable kingdom vs. the inanimate kingdom, etc.
This is since the name “Yosef” is related to the word “תוספת-increase and abundance,” that it increases and grows in greatness and height, which is representative of the manner of the vegetable kingdom.
In particular, this dynamic is represented in the cedar which grows exceedingly tall. As it is written (Tehillim 92:13) “The righteous flourish like the palm; as a cedar in Lebanon, he grows tall.”
This is the aspect of Ze’eir Anpin of Atzilus, which is also termed “vegetation” in comparison to Malchus which is termed “inanimate.” As it is explained in another place in detail, that emotions possess [figurative] “sprouting and growth,” whereas Letters of speech are like inanimate objects; this is because emotions can grow from immature to mature, (unlike letters of speech which never change). This idea of immature and mature emotions is represented by two kinds of plants, “cedar wood and hyssop” (Numbers 19:6) – the hyssop is small and represents immaturity, and the cedar wood grows tall, representing maturity. This is why a righteous person is compared to a cedar tree that grows tall, since he has reached full spiritual maturity. Yosef specifically represents the aspect of the physical maturity needed to have children, which corresponds to mental maturity, specifically the maturity to be able to reach into the deepest place in the soul that transcends the limits of understanding. This type of maturity is termed “a cedar in Lebanon,” i.e., a high level of maturity.
In contrast to Yosef, Yehudah represents the aspect of Earth – Malchus of Atzilus, which is the aspect of the “inanimate” in Atzilus.
Therefore, “Yehudah,” is related to the word “הודאה-acceptance” and selflessness, since these qualities are present much more in the inanimate than the other categories, and Yehuda represents the category of inanimate.
In the Seder Hishtalshelus of the present era, Yosef is higher than Yehudah, since Malchus (represented by Yehuda) receives its flow of lifeforce from Ze’eir Anpin (represented by Yosef).
Consequently, Yosef was the king of Egypt, since his exalted status as king represents the idea of vegetation, which grows tall, like a cedar tree that can grow very tall.
In fact, he was the provider of sustenance who gave food to everyone, and Yehudah was one of the people who received from of Yosef, thus showing how Yosef was on a higher level than Yehuda, who was dependent on him.
This is the meaning of what is written: “Then Yehudah approached him (Yosef) and said, “בִּי-Please, my master...” The word “בִּי-please,” which is related to the word “בעייא-request,” can also mean “בִּי-in me,” related to the word “בתוכי-in me.” Based on this interpretation, the verse is saying “Then Yehudah approached him (Yosef) and said, “בִּי-Into me אדני should my master [put his energy].”
Meaning, Yehuda is asking Yosef HaTzadik to pour the flow of Hashem’s Light that he has shining in him into Yehuda.
As it is explained in the Zohar (vol I, 206a) that “ויגש-and He approached” means “one spiritual world (level) became connected to the other spiritual world (level).”
Meaning, that the Lower Realm – i.e., the level of Malchus, “reaches” and unites with the Higher Realm – i.e., the level of Ze’eir Anpin, to receive its flow of Hashem’s Light contained in it.
This is the procedure corresponding to how it was in the Mishkan, namely, that the vegetation is higher than the inanimate.
However, in the Future Era, Yehudah will ascend to be higher than the aspect of Yosef, as it is written “A virtuous woman is the crown of her husband.”
This is due to its higher source in the Original Thought of Hashem, as discussed above.
Since, Hashem’s “מחשבה-thought,” is connected to the two words “חשב-מה-considers itself like nothing,” which shows on total selflessness, which is expressed in the level of Hashem’s “חכמה-Wisdom” – which makes us the words “כח-מה-the power of selflessness” – of Atzilus.
Now, it says in the Zohar “Abba (lit. ‘Father,’ referring to Chochma), is the ‘founder, i.e., source, of Brata (lit. ‘Daughter,’ referring to Malchus).” The Zohar uses an analogy of a family to describe the relationship of the Hashem’s attributes in the world of Atzilus. Chochma-Wisdom is compared to a “father” figure, Bina-Understanding is compared to a “mother” figure, Ze’er Anpin is compared to a “son,” and Malchus-Kingship is compared to a “daughter.” The Zohar here is saying that just as a daughter has a special relationship to her father, so too, Hashem’s Malchus-Kingship has a unique connection to Hashem’s Chochma-Wisdom.
Since “the Higher Level of Chochma-Wisdom,” which is Chochma of Atzilus, is termed the “Higher Level of Awe of Hashem.” This is the Wisdom of Hashem’s Torah, Hashem’s Wisdom that He has for Himself. This lofty level is the wisdom and recognition of the fact that there is no existence separate from Hashem at all. This awareness brings a person to a deep awe of Hashem.
However, “the Lower Level of Chochmah-Wisdom,” which is the Chochma of Malchus of Atzilus, is termed “the Lower Level of Awe of Hashem.” This is the wisdom of how Hashem is the King of the world and He creates and rules all the creations. The awareness of Hashem’s Kingship brings a person to an awe and fear of Hashem. However, this awe is not as deep as the awe of Hashem from realizing that there is no existence other than Hashem at all.
This is meaning of “Abba-Chochma is the source of Brata-Malchus”: That the “Higher Level of Awe of Hashem” derived from Chochma, extends into the level of Malchus, the “Lower level of Awe of Hashem.” The lower level of Awe of Hashem is simply recognizing Hashem as the only King of the world, and therefore we must serve Him. However, the power we have to fully accept Hashem as our King and serve Him with Awe is ultimately derived from the fact that (subconsciously) our neshama sees the truth that there is really nothing besides for Hashem. This deep subconscious vision of Hashem in our neshama is what gives us the power of self-sacrifice if needed. It also gives us the power to humble ourselves to Hashem and accept Him as our King even though we don’t physically see Him. This deep vision of Hashem’s Oneness is connected to the level of Chochma of Atzilus, which is the level of “the Higher Level of the Awe of Hashem.” Thus, in truth our lower level of awe of Hashem, just accepting Him as the King, which is the level of Malchus of Atzilus, ultimately derives from our deep subconcious vision of Hashem’s True Oneness, which is the level of Chochma. This is the idea that Abba-Chochma is the source of Brata-Malchus.
Whereas, in the Future era, Malchus, which is called “the Lower Level of Awe of Hashem,” will ascend to its source in Chochma, which is called “the Higher Level of Awe of Hashem.”
Therefore, Malchus will then be compared to “A virtuous woman who is the crown of her husband.”
This is because bitul-selflessness is a higher level than the emotions of love and awe of Hashem, which are derived from the aspect of Chessed-Kindeness and Gevurah-Severity of Ze’eir Anpin. We explained above that there is a great advantage in the mode of “recipient” and simple, humble devotion, over the mode of being a “provider” who is in charge and runs things based on his understanding and feelings.
In a person’s service of Hashem, the mode of being a “provider” is how we generate a love and awe of Hashem using our understanding and contemplation of Hashem’s greatness. Awakening these feelings is based on two attributes of Hashem: Kindness, and Severity (which are the primary aspects of Ze’eir Anpin). When we contemplate Hashem’s Kindness to the whole world and to myself personally, this awakens a love of Hashem. When we contemplate Hashem’s Severity, how He hides Himself in the time of Exile and in things that happen that we can’t understand, this creates a feeling of awe, of recognizing that as mere mortals we can never fully understand Hashem, who is on a completely different level of existence than us. Even though these feelings are very lofty and come from Hashem’s Attributes of Kindness and Severity, nonetheless, they are not the ultimate level. An even higher level is the total selflessness and humility of simply accepting Hashem as our King, and having unquestioning faith and devotion to Him. This bitul is derived from Malchus of Atzilus.
Subsequently, even now, the Earth (which represents Malchus) possesses the superior quality of bitul.
The level of bitul of “the Higher Awe of Hashem,” which is the source of Malchus, is the aspect and level of Moishe Rabainu, who said “What are we?” The greatest of all prophets, Moshe Rabeinu, achieved the highest possible level of bitul, that of the “the Higher Awe of Hashem.” There were people complaining in the desert to Moshe and Aharon, and Moshe responded “Why are you complaining to us, we are nothing, there is only Hashem, He is the One making everything happen!? He truly felt and experienced the reality of Hashem’s True Oneness, to the point that he didn’t feel himself as having any separate existence. This highest level is the source of the level of bitul of Malchus, which is why Malchus, accepting Hashem’s Kingship, is even greater than love and fear of Hashem.
