Daf 208a (דַּף ר״ח ע״א)
Come and see, (תָּא חֲזֵי) all the couplings of the world are difficult before this level, (כָּל זִוּוּגִין דְּעַלְמָא קָשִׁין קַמֵּיהּ הַאי דַּרְגָּא) because when this holy Zivug is found, (בְּגִין דְּכַד הַאי זִוּוּגָא קַדִּישָׁא אִשְׁתַּכַּח) all Neshamot go forth from within this supernal mazal, p4-8(כָּל נִשְׁמָתִין נָפְקִין מִגּוֹ הַאי מַזָּלָא לְעֵילָא) which is that river that flows and goes forth. (דְּאִיהוּ הַהוּא נָהָר דְּנָגִיד וְנָפִיק). And when desire is found above to bestow, (וְכַד תִּיאוּבְתָּא אִשְׁתַּכַּח מִלְרַע לְעֵילָא) then the Neshamot fly, (כְּדֵין פָּרְחִין נִשְׁמָתִין) and they are all given in one cluster, male and female together, in this level. (וְאִתְיְיהִיבוּ כֻּלְּהוּ כְּלִילָן דְּכַר וְנוּקְבָא כְּחֲדָא בְּהַאי דַּרְגָּא). And afterward, He separates them, each one to its place, as is fitting for it. (וּלְבָתַר אִיהוּ פָּרִישׁ לוֹן כָּל חַד וְחַד לְאַתְרֵיהּ כְּדְקָא חָזֵי לֵיהּ). And afterward, it is difficult before this level to join them again as at first, (וּלְבָתַר קָשִׁין קַמֵּי הַאי דַּרְגָּא לְחַבְּרָא לוֹן כְּקַדְמִיתָא) because they do not join, except in the ways of man, (בְּגִין דְּלָא מִתְחַבְּרָן, בַּר כְּאִינוּן אָרְחֵי דְּבַר נָשׁ) and all depends above. (וְכֹלָּא לְעֵילָא תַּלְיָין).
And because of this, it is difficult before Him like the splitting of the Sea of Reeds. (וְעַל דָּא קָשִׁין קַמֵּיהּ כִּקְרִיעַת יַם סוּף). For the splitting of the sea, to open within it paths, is above. p4-9(דְּהָא קְרִיעַת יַמָּא לְאִתְפַּתְּחָא בֵּיהּ שְׁבִילִין, לְעֵילָא אִיהוּ). And as paths and ways are opened within it, (וּכְמָה דְּמִתְפַּתְּחִין שְׁבִילִין וְאוֹרְחִין בֵּיהּ) so it is split and opened. (הָכִי אִתְבַּקַּע וְאִתְפַּתַּח). And for this reason, all depends above, (וּבְגִין כָּךְ כֹּלָּא תַּלְיָא לְעֵילָא) and we must bless Him, (וּבְעִינָן לְבָרְכָא לֵיהּ) and give Him strength from below, (וּלְמֵיהַב לֵיהּ תּוּקְפָא מִתַּתָּא) so that He be blessed from above, (בְּגִין דְּיִתְבָּרֵךְ מִלְּעֵילָא) and be strengthened as is fitting. (וְיִתְתַּקַּף כְּדְקָא חָזֵי). And for this reason it is written: “And you shall bless Hashem,” (Deuteronomy 8) (וְעַל דָּא כְּתִיב, וּבֵרַכְתָּ אֶת ה׳) “Et” precisely. (אֶת דַּיְיקָא).
And before this place, it is necessary to present before it satisfaction and radiance of countenance. (וּלְגַבֵּי הַאי אֲתַר, אִצְטְרִיךְ לְאַחֲזָאָה קַמֵּיהּ שָׂבְעָא וּנְהִירוּ דְּאַנְפִּין). And before the other side, at the time when it rules in the world, it behooves us to show ourselves famished. (וּלְגַבֵּי סִטְרָא אָחֳרָא, בְּזִמְנָא דְּאִיהִי שָׁלְטָא בְּעַלְמָא, בְּעֵי לְאַחֲזָאָה קַמֵּיהּ כַּפְנָא). For that level is hunger, and we should look hungry before it instead of well-fed (דְּהַהוּא דַּרְגָּא רָעָב אִיהוּ, וְאִתְחֲזֵי לְאַחֲזָאָה קַמֵּיהּ כַּפְנָא וְלָא שֹׂבְעָא) since satisfaction does not rule in the world[ because of it]. (הוֹאִיל וְשָׂבַע לָא שָׁלְטָא בְּעַלְמָא). And about this it is written, “And you shall eat and be satisfied and bless Hashem your God.” (Deuteronomy 8) (וְעַל דָּא, וְאָכַלְתָּ וְשָׂבָעְתָּ וּבֵרַכְתָּ אֶת ה׳ אֱלֹקֶיךָ). Rabbi El'azar said, so it is certainly, and thus is it necessary. (אָמַר רִבִּי אֶלְעָזָר, הָכִי הוּא וַדַּאי, וְהָכִי אִצְטְרִיךְ).
Rabbi Yehudah said, fortunate are the Righteous, whose closeness is peace in the world. (אָמַר רִבִּי יְהוּדָה, זַכָּאִין אִינוּן צַדִּיקִיָּיא דְּקוּרְבָּא דִילְהוֹן אִיהוּ שְׁלָמָא בְּעַלְמָא). Because they know to unify the Union, and draw near in closeness to amplify peace in the world. (בְּגִין דְּיָדְעֵי לְיַחֲדָא יִחוּדָא, וּמְקַרְבֵי קוּרְבָּא לְאַסְגָּאָה שְׁלָמָא בְּעַלְמָא). For Yosef and Yehudah-until they were brought close one with the other, there was no peace. (דְּהָא יוֹסֵף וִיהוּדָה עַד לָא אִתְקְרִיבוּ דָּא עִם דָּא, לָא הֲוָה שְׁלָמָא). Once Yosef and Yehudah were brought together as one, then peace abounded in the world. (כֵּיוָן דְּאִתְקְרִיבוּ יוֹסֵף וִיהוּדָה כְּחֲדָא, כְּדֵין אַסְגִּיאוּ שְׁלָמָא בְּעַלְמָא). And joy was added above and below, (וְחֵידוּ אִתּוֹסַף לְעֵילָא וְתַתָּא) as the closeness of Yehudah and Yosef, and all the tribes were found together in Yosef. (כְּמָה דְּקוּרְבָּא דִּיהוּדָה וְיוֹסֵף וְכֻלְּהוּ שִׁבְטִין אִשְׁתַּכָּחוּ כְּחֲדָא בֵּיהּ בְּיוֹסֵף). And that closeness magnified peace in the world, as we have established. (וְהַהוּא קוּרְבָּא אַסְגֵּי שְׁלָמָא בְּעַלְמָא, כְּמָה דְּאוֹקִימְנָא). As it is written, “And Yehudah approached him.” (Bereshit 44) (דִּכְתִיב, וַיִּגַּשׁ אֵלָיו יְהוּדָה). “And Yosef could not restrain himself before all who stood before him,” etc. (Bereshit 45) (וְלֹא יָכוֹל יוֹסֵף לְהִתְאַפֵּק לְכָל הַנִּצָּבִים עָלָיו וְגו׳). Rabbi Ḥiyya opened and said, “He scattered, he gave to the poor; his righteousness endures forever; his horn shall be exalted in honor.” (Psalms 112) (רִבִּי חִיָּיא פָּתַח וְאָמַר פִּזַּר נָתַן לָאֶבְיוֹנִים, צִדְקָתוֹ עוֹמֶדֶת לָעַד, קַרְנוֹ תָּרוּם בְּכָבוֹד).
Come and see: Kudsha Berikh Hu created the world and placed over it dominion to man, that he should be king over all. (תָּא חֲזֵי, קוּדְשָׁא בְּרִיךְ הוּא בָּרָא עַלְמָא, וְאַשְׁלִיט עֲלֵיהּ לְאָדָם, דִּיֵּהֵא מַלְכָּא עַל כֹּלָּא). And this man, many kinds separate from him in the world: (וְהַאי בַּר נָשׁ, מִתְפָּרְשָׁן מִנֵּיהּ בְּעַלְמָא כַּמָּה זִינִין). some are Righteous and some are wicked, (מִנְּהוֹן צַדִּיקִיָּיא וּמִנְּהוֹן רַשִּׁיעַיָּא) some are fools and some are wise, (מִנְּהוֹן טִפְּשִׁין וּמִנְּהוֹן חַכִּימִין) and all are sustained in the world-rich and poor. (וְכֻּלְּהוּ אִתְקַיְּימוּ בְּעַלְמָא, עֲתִירִין וּמִסְכֵּנִין).
And all are so in order that these merit through those p4-10(וְכֻּלְּהוּ בְּגִין לְמִזְכֵּי אִלֵּין בְּאִלֵּין) to merit Righteous with the wicked, (לְמִזְכֵּי צַדִּיקִיָּיא עִם רַשִּׁיעַיָּא) to merit wise ones with fools, (לְמִזְכֵּי חַכִּימִין עִם טִפְּשִׁין) to merit the rich with the poor. (לְמִזְכֵּי עֲתִירִין עִם מִסְכֵּנִין). For because of this, a man merits the life of the world to come, and is bound to the Tree of Life. (דְּהָא בְּגִין כָּךְ, זָכֵי בַּר נָשׁ לְחַיֵּי עָלְמָא, וְאִתְקַשַּׁר בְּאִילָנָא דְּחַיֵּי). And not only that, but the charity he does endures forever, (וְלָא עוֹד, אֶלָּא דְּהָא צְדָקָה דְּאִיהוּ עָבִיד, קָאֵים לְעָלְמִין). as it is written: “And his righteousness endures forever.” (Psalms 112) (דִּכְתִיב, וְצִדְקָתוֹ עוֹמֶדֶת לָעַד). “He scattered, he gave to the poor.” (פִּזַּר נָתַן לָאֶבְיוֹנִים).
Rabbi El'azar said: when Kudsha Berikh Hu created the world, (רִבִּי אֶלְעָזָר אָמַר, כַּד בָּרָא קוּדְשָׁא בְּרִיךְ הוּא עַלְמָא) He established it upon one support, and Tzaddik is its name. (קָאֵים לֵיהּ עַל סַמְכָא חַד, וְצַדִּיק שְׁמֵיהּ) And this Tzaddik is the sustainer of the world, (וְהַאי צַדִּיק אִיהוּ קִיּוּמָא דְּעַלְמָא) and this is the one who waters and nourishes all. (וְדָא אִיהוּ דְּאַשְׁקֵי, וְזָן לְכֹלָּא). As it is written (דִּכְתִיב), “And a river goes out from Eden to water the garden, and from there it separates and becomes four heads” (וְנָהָר יוֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת הַגָּן וּמִשָּׁם יִפָּרֶד וְהָיָה לְאַרְבָּעָה רָאשִׁים) (Genesis 2). “And from there it separates” — what is “it separates” (וּמִשָּׁם יִפָּרֶד, מַהוּ יִפָּרֶד)?
Rather, that nourishment and watering from that river takes the whole garden, and afterward that watering is distributed to the four directions of the world. (אֶלָּא, הַהוּא מְזוֹנָא וּמַשְׁקַיָּא דְּהַהוּא נָהָר, נָטִיל גִּנְתָּא כֹּלָּא, וּלְבָתַר אִתְבַּדַּר הַהוּא מַשְׁקַיָּא לְד׳ סִטְרִין דְּעַלְמָא). And many are they who wait to be watered and sustained from there, (וְכַמָּה אִינוּן דְּמְצַפָּאן לְאִתְשַׁקְיָיא וּלְאִתְּזְנָא מִתַּמָּן) as it is said: “The eyes of all look to You, and You give them their food in its time.” (Psalms 145) (כְּמָה דְּאַתְּ אָמֵר עֵינֵי כֹּל אֵלֶיךָ יְשַׂבֵּרוּ וְאַתָּה נוֹתֵן לָהֶם אֶת אָכְלָם בְּעִתּוֹ). And for this reason: “He scattered, he gave to the poor”-this is Tzaddik. (וּבְגִין כָּךְ, פִּזַּר נָתַן לָאֶבְיוֹנִים, דָּא צַדִּיק). “His righteousness endures forever”-this is Knesset Yisrael. (צִדְקָתוֹ עוֹמֶדֶת לָעַד, דָּא כְּנֶסֶת יִשְׂרָאֵל). For because of this, she stands in the secret of perfection, in complete endurance. (דִּבְגִין כָּךְ, אִיהִי קָיְימָא בְּרָזָא דִּשְׁלָם, בְּקִיּוּמָא שְׁלִים). “The wicked shall see and be vexed”-this is the kingdom of idolaters and constellations. (רָשָׁע יִרְאֶה וְכָעַס, דָּא מַלְכוּת עוֹבְדֵי כוֹכָבִים וּמַזָּלוֹת).
Come and see: the Kingdom of Heaven is the Holy Temple. (תָּא חֲזֵי, מַלְכוּת שָׁמַיִם, אִיהִי בֵּי מִקְדְּשָׁא). To sustain all the poor beneath the shade of the service of the Shekhinta. (לְקָיְמָא כָּל מִסְכְּנֵי בְּגוֹ צִלָּא דְּשֵׁרוּתָא דִּשְׁכִינְתָּא). And the Tzaddik-this one is called the collector of charity, to give and to sustain all. (וְצַדִּיק דָּא אִיהוּ אִקְרֵי גַּבָּאי צְדָקָה, לְמֵיחַן וּלְמֵיזַן לְכֹלָּא). As it is written: “He scattered, he gave to the poor.” (דִּכְתִיב: פִּזַּר נָתַן לָאֶבְיוֹנִים). And for this reason, the collectors of charity receive more reward than all who give charity. (בְּגִין כָּךְ, גַּבָּאֵי צְדָקָה נָטְלֵי אַגְרָא לָקוֹבֵיל כֻּלְּהוּ דְּיַהֲבֵי צְדָקָה).
Notes
Ohr HaChammah on Zohar: “They emerge from within this mazal” (נָפְקִין מִגּוֹ הַאי מַזָּל), the three upper levels are the secret of the head and the brain (ג׳ הָרִאשׁוֹנוֹת סוֹד הָרֹאשׁ וְהַמּוֹחַ), from which flows the power of the drop (נֹבֵעַ כֹּחַ הַטִּפָּה), and from there souls emerge—males in the aspect of Tiferet and females in the aspect of Malchut (וּמִשָּׁם יוֹצְאוֹת נְשָׁמוֹת זְכָרִים בִּבְחִינַת תִּפְאֶרֶת וּנְקֵבוֹת בִּבְחִינַת הַמַּלְכוּת), and this matter is necessary, and elsewhere it will be explained (וְעִנְיָן זֶה מֻכְרָח וּבְמָקוֹם אַחֵר אֲפָרְשׁ). “That it is a river that flows and issues forth” (דְּאִיהוּ נָהָר דְּנָגִיד וְנָפִיק), the souls come from Binah, as it is said “and the breath of the Almighty gives them understanding” (הַנְּשָׁמוֹת מִבִּינָה כְּאָמְרוֹ וְנִשְׁמַת שַׁדַּי תְּבִינֵם), but they are drawn from the mazal there and flow through the Yesod (אַמְנָם נִמְשָׁכוֹת מִן הַמַּזָּל שָׁם וּמִשָּׁם נִגְרוֹת עַל יְדֵי הַיְסוֹד), like the flow drawn from the brain through the spinal channel to the foundation (כְּעֵין הַשֶּׁפַע הַנֶּעֱקָר מִן הַמּוֹחַ דֶּרֶךְ חוּט הַשִּׁדְרָה לַיְסוֹד), and this is when the desire is found from below to above (וְהַיְינוּ כַּד תַּאֲוָה נִמְצֵאת מִלְּמַטָּה לְמַעְלָה), meaning that the Malchut arouses from below upward (דְּהַיְינוּ שֶׁהַמַּלְכוּת מְעוֹרֶרֶת מִלְּמַטָּה לְמַעְלָה), then the Yesod implants in her an outflow like an arrow (כְּדֵין הַיְסוֹד מַזְרִיעַ בָּהּ שֶׁפַע הַיּוֹרֶה כַּחֵץ), and souls blossom and are given through the union, included male and female (וּפָרְחִין נְשָׁמוֹת וְנִתָּנוֹת עַל יְדֵי הַזִּוּוּג כְּלוּלוֹת זָכָר וּנְקֵבָה), the force of the male produces a male and the force of the female produces a female (כֹּחַ הַזָּכָר יַעֲשֶׂה זָכָר וְכֹחַ הַנְּקֵבָה יַעֲשֶׂה נְקֵבָה), and the souls are bound as male and female within Malchut (וְיִתְקַשְּׁרוּ הַנְּשָׁמוֹת כְּלוּלוֹת זָכָר וּנְקֵבָה בַּמַּלְכוּת), and Malchut separates them when they emerge from the palace of sapphire brick downward, which is the opening of birth to the lower ones (וְהַמַּלְכוּת מַפְרִישָׁה אוֹתָם בְּצֵאתָם מֵהֵיכַל לִבְנַת הַסַּפִּיר וּלְמַטָּה דְּהַיְינוּ פֶּתַח לֵידַת הַנְּשָׁמוֹת לַתַּחְתּוֹנִים). “He separates each one to its place” (פָּרִישׁ לְהוֹן כָּל חַד לְאַתְרֵיהּ), each according to what is fitting for it (כָּל אֶחָד כְּדַקָּא חָזֵי לֵיהּ), there are those whose children are male and they merit male souls, and those whose children are female and they merit female souls (יֵשׁ מִי שֶׁבָּנָיו זְכָרִים וְזוֹכֶה לְנִשְׁמוֹת זְכָרִים וְיֵשׁ מִי שֶׁבָּנָיו נְקֵבוֹת וְזוֹכֶה לְנִשְׁמוֹת נְקֵבוֹת), and the souls descend according to purity and merit (וְהַנְּשָׁמוֹת יוֹרְדוֹת לְפִי הַטָּהֳרָה וְהַזְּכוּת), and afterward the unions depend on human deeds (וְאַחַר כָּךְ הַזִּוּוּגִים לְפִי מַעֲשֵׂי בְּנֵי אָדָם), sometimes one rises and another descends, one is poor and another rich, one at one end of the world and another at the other end (פְּעָמִים זֶה עוֹלֶה וְזֶה יוֹרֵד זֶה עָנִי וְזֶה עָשִׁיר זֶה בִּקְצֵה הָעוֹלָם וְזֶה בְּקָצֵהוּ), how difficult it is to bring them together (כַּמָּה קֹשִׁי לְחַבְּרָם), and this is why they do not join except through the paths of a person (וְזֶהוּ בְּגִין דְּלָא מִתְחַבְּרָן בַּר בְּאוֹרְחֵי בַּר נָשׁ), yet even though we see human pairings below, they depend above (וְעִם כָּל זֶה הַזִּוּוּגִים לְמַטָּה תְּלוּיִים לְמַעְלָה), that ladders are made to bring them together from the ends of the world according to their deeds (שֶׁעוֹשֶׂה סֻלָּמוֹת וּמֵבִיא אוֹתָם מִקְּצֵה הָעוֹלָם לְזַוְּגָם כְּפִי מַעֲשֵׂיהֶם), for the splitting of the sea is Malchut, and its splitting means the opening of pathways within it (דְּהָא קְרִיעַת הַיָּם הִיא הַמַּלְכוּת וְקְרִיעָתָהּ פֵּירוּשׁ פְּתִיחַת נְתִיבוֹת), the twelve pathways of the sea to pass the twelve supernal sources (י״ב שְׁבִילִין דְּיַמָּא לַעֲבוֹר י״ב מְקוֹרוֹת עֶלְיוֹנִים).
Mikdash Melekh on Zohar: “to open within it pathways above” (לְאַפְתְּחָא בֵּיהּ שְׁבִילִין לְעֵילָא אִיהוּ), this means through Atika Kadisha (פֵּירוּשׁ עַל יְדֵי עַתִּיקָא קַדִּישָׁא), and see Parashat Beshalach (וְעַיֵּן פָּרָשַׁת בְּשַׁלַּח). “For the charity that he does stands forever” (דְּהָא צְדָקָה דְּאִיהוּ עָבֵיד קָאִים לְעָלְמָא), the Rav of blessed memory wrote (כָּתַב הָרַב ז״ל), that the first mitzvah a person performs in the day is inscribed on his forehead (כִּי מִצְוָה רִאשׁוֹנָה שֶׁעוֹשֶׂה הָאָדָם בַּיּוֹם נִרְשֶׁמֶת בְּמִצְחוֹ), and when he performs a second mitzvah, the first is absorbed and the second is inscribed (וּכְשֶׁעוֹשֶׂה מִצְוָה שְׁנִיָּה נִבְלַעַת הָרִאשׁוֹנָה וְנִרְשֶׁמֶת הַשְּׁנִיָּה), but the mitzvah of charity remains forever (אֲבָל מִצְוַת הַצְּדָקָה קַיֶּמֶת לְעוֹלָם), in the secret of “his righteousness stands forever” (בְּסוֹד צִדְקָתוֹ עוֹמֶדֶת לָעַד), and this is what is said “for the charity that he does stands forever” (וְזֶהוּ דְּהָא צְדָקָה דְּאִיהוּ עָבֵיד קָאִים לְעָלְמָא), and it is possible that Malchut also raises feminine waters through the mitzvah of charity always (וְאֶפְשָׁר שֶׁגַּם הַמַּלְכוּת מַעֲלָה מַ״ן בְּמִצְוַת הַצְּדָקָה תָּמִיד), just as it is always inscribed in the power of a person (כְּמוֹ שֶׁנִּרְשֶׁמֶת תָּמִיד בְּכֹחַ הָאָדָם).
Ohr HaChammah on Zohar: “And all of them are in order that these merit through those” (וְכוּלְּהוּ בְּגִין לְמִזְכֵּי אֵלִּין בְּאֵלִּין), the righteous return the wicked, the wise teach the foolish, and the rich show mercy to the poor (הַצַּדִּיקִים יַחֲזִירוּ הָרְשָׁעִים וְהַחֲכָמִים יְלַמְּדוּ הַטִּפְּשִׁים וְהָעֲשִׁירִים יְרַחֲמוּ הָעֲנִיִּים), and sometimes one person has all three goods and gives to the three lacking (וְהִנֵּה אֵלּוּ פְּעָמִים יִהְיוּ ג׳ הַטּוֹבוֹת לְאָדָם אֶחָד וְיִתֵּן לִשְׁלֹשָׁה הַחֲסֵרִים), and sometimes he gives from one side and receives from another, or gives from two sides and receives from one, or gives from one side and receives from two (וּפְעָמִים יִתֵּן מִצַּד אֶחָד וְיִקַּבֵּל מִצַּד ב׳ אוֹ יִתֵּן מִשְּׁנֵי צְדָדִים וְיִקַּבֵּל מִצַּד א׳ אוֹ יִתֵּן מִצַּד א׳ וְיִקַּבֵּל מִב׳), therefore it returns and says that all is in order that these merit through those, in all parts of the system (וְלָזֶה חָזַר וְאָמַר וְכוּלְּהוּ בְּגִין לְמִזְכֵּי אֵלִּין בְּאֵלִּין לְכָל חֶלְקֵי הַסֵּדֶר), and one who gives ascends and is bound in the world of the male, while one who receives descends in the world of the female (וְהִנֵּה כָּל הַנּוֹתֵן עוֹלֶה וְנִקְשָׁר בְּעוֹלָם הַזָּכָר וְכָל הַמְקַבֵּל יוֹרֵד לְמַטָּה בְּעוֹלָם הַנְּקֵבָה), for all that is bestowed belongs to the lower world, and the one who bestows is in the world of life (כָּל הַמֻּשְׁפָּע בָּעוֹלָם הַמֻּשְׁפָּע וְהַמַּשְׁפִּיעַ בְּעוֹלָם הַחַיִּים), and therefore “one who hates gifts shall live” (וְעַל זֶה שׂוֹנֵא מַתָּנוֹת יִחְיֶה), and is bound to the Tree of Life (וְלָכֵן אִתְקַשַּׁר בְּאִילָנָא דְּחַיֵּי), and thus the verse says “he has scattered, he has given to the poor” (וְלָזֶה אָמַר הַכָּתוּב פִּזַּר נָתַן לָאֶבְיוֹנִים), meaning he distributes to these three aspects of the needy (דְּהַיְינוּ שֶׁהוּא מְפַזֵּר לְג׳ בְּחִינוֹת אֶבְיוֹנִים), and by distributing he ascends from the Yesod and above (וּבְהִיוֹתוֹ מְפַזֵּר הוּא מִתְעַלֶּה מִן הַיְסוֹד וּלְמַעְלָה), the poor are in Malchut, thus one elevation (אֶבְיוֹנִים בְּמַלְכוּת הֲרֵי מַעֲלָה אַחַת), and the second is “his righteousness stands forever” (וְהַב׳ צִדְקָתוֹ עוֹמֶדֶת לָעַד), and furthermore (וְלֹא עוֹד אֶלָּא), the righteousness that he does, meaning the rectification of Malchut, lifts her from the side of the wicked within the shells (דְּהָא צְדָקָה דְּאִיהוּ עָבֵיד דְּהַיְינוּ תִּקּוּן הַמַּלְכוּת מִצַּד הָרְשָׁעִים בְּתוֹךְ הַקְּלִיפּוֹת וּמְסַלֵּקָהּ מִשָּׁם), and from the side of the poor, lacking everything, he fills her deficiency (וּמִצַּד הָעֲנִיִּים בְּחֶסְרוֹן הַכֹּל וּמְמַלֵּא בָּהּ חֶסְרוֹנָהּ), and from the side of the foolish he illuminates her from the supernal wisdom (וּמִצַּד הַטִּפְּשִׁים מֵאִירָהּ מִן הַחָכְמָה הָעֶלְיוֹנָה), and the rectification he made in her stands forever (וְהַתִּקּוּן שֶׁתִּקֵּן בָּהּ עוֹמֵד לָעַד), for the rectification of the righteous always shines in her (שֶׁתִּקּוּן הַצַּדִּיקִים בָּהּ לְעוֹלָם מֵאִיר בָּהּ), and the end of the verse “his horn shall be exalted in honor” refers to Malchut being raised to wisdom (וְסִיּוּם הַפָּסוּק קַרְנוֹ תָּרוּם בְּכָבוֹד שֶׁהוּא הַמַּלְכוּת שֶׁתִּתְעַלֶּה לַחָכְמָה), and Yosef did this for his brothers (וְיוֹסֵף עָשָׂה זֶה לְאֶחָיו).