Likutay Moharan - Volume 2 - Torah-teaching 67

Likutay Moharan II, Torah 67, Section 1

"בְּרֵאשִׁית לְעֵינֵי כָּל יִשְׂרָאֵל – In the beginning, before the eyes of all Israel" [Deuteronomy 34:12]

[Connection of the beginning of the Torah with its end] "בְּרֵאשִׁית לְעֵינֵי כָּל יִשְׂרָאֵל – In the beginning, before the eyes of all Israel," for there are clouds that cover the eye, which are Romi Rabbasi [Great Rome] and Romi Ze’irasa [Lesser Rome], as it is brought (in Ra’aya Mehemna, Pinchas, page 252; Ecclesiastes 12:2): "וְשָׁבוּ הֶעָבִים אַחַר הַגָּשֶׁם – And the clouds return after the rain." This is the aspect of the me’or einayim [light of the eyes], which follows after weeping, as our Rabbis, of blessed memory, said (Shabbos 151b): Through weeping, the me’or einayim departs and is removed. This is the aspect of the setting of the light in the west, for in the east the sun rises, and in the west it sets. Thus, it is found that the west is the setting of the light, and all this is through the aspect of weeping, by which the me’or einayim is removed, as mentioned above. This is the aspect of the setting of the light, as mentioned above, for ma’arav [west] is the acronym: "רָחֵל מְבַכָּה עַל בָּנֶיהָ – Rachel weeping for her children" [Jeremiah 31:15], (as brought in the writings of the Ari, of blessed memory). For the Shechinah [Divine Presence] is in the west (Bava Basra 25a), and the Shechinah weeps and wails, as it were, for Israel, in the aspect of: "רָחֵל מְבַכָּה עַל בָּנֶיהָ, מֵאֲנָה לְהִנָּחֵם עַל בָּנֶיהָ כִּי אֵינֶנּוּ – Rachel weeping for her children, refusing to be comforted for her children, for they are not" [Jeremiah 31:15]. For she weeps over the distress of Israel, scattered among the nations and not in their place. Therefore, the setting of the light is in the west, for through weeping, the me’or einayim is removed, which is the aspect of the setting of the light, as mentioned above. This is the aspect of the Western Wall, where the Shechinah weeps and wails over the destruction of the Temple, for in "ma’arav" there is "Rachel mevakah al baneha – Rachel weeping for her children," as mentioned above.

And there are me’orei or [lights of light] and me’orei esh [lights of fire] (see Zohar, Bereishis 20a), and they are opposite one another. When there is strength in the me’orei or, then the me’orei esh are subdued, and vice versa, Heaven forbid, when the me’orei or are subdued and removed, Heaven forbid, then the me’orei esh gain strength. This is the aspect of the destruction of the Temple, in the aspect of: "מִמָּרוֹם שָׁלַח אֵשׁ בָּעַצְמתַי – From on high He sent fire into my bones" [Lamentations 1:13]. For the me’orei esh gained strength because the me’orei or were removed, in the aspect of "Rachel mevakah al baneha – Rachel weeping for her children," for weeping is the aspect of the removal of the me’orei or, as mentioned above. And then, Heaven forbid, the me’orei esh gain strength, in the aspect of: "מִמָּרוֹם שָׁלַח אֵשׁ – From on high He sent fire," as mentioned above. This is the aspect of he’alamah [concealment], that the beauty and splendor of the entire world are concealed. For there is a tzadik [righteous one], who is the beauty, splendor, and grace of the entire world, in the aspect of: "וַיְהִי יוֹסֵף יְפֵה תֹאַר וִיפֵה מַרְאֶה – And Joseph was beautiful of form and beautiful of appearance" [Genesis 39:6], in the aspect of: "יְפֵה נוֹף מְשׂוֹשׂ כָּל הָאָרֶץ – Beautiful in elevation, the joy of the whole earth" [Psalms 48:3] (see Zohar, Vayigash 206a). For this true tzadik, who is in the aspect of Joseph, is the adornment and beauty of the entire world. And when this beauty and splendor are revealed in the world, that is, when this tzadik, who is the beauty of the entire world, is publicized and magnified in the world, then the eyes of the world are opened. For anyone who is included in this true grace of this tzadik, who is the grace and beauty of the world, that is, who draws near to him and is included in him, his eyes are opened, and he is able to see, and primarily to look upon himself [see Torah 66], for through drawing near to the true tzadik, who is in the aspect of: "צַדִּיק יְסוֹד עוֹלָם – The tzadik is the foundation of the world" [Proverbs 10:25], in the aspect of the simple foundation, from which the four elements are drawn, in the aspect of: "וְנָהָר יוֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת הַגָּן, וּמִשָּׁם יִפָּרֵד וְהָיָה לְאַרְבָּעָה רָאשִׁים – And a river went out from Eden to water the garden, and from there it was parted and became four heads" [Genesis 2:10]. "Naharf [river] going out from Eden" is the aspect of: "צַדִּיק יְסוֹד עוֹלָם – The tzadik is the foundation of the world," who is the aspect of the simple foundation, from which "misham yipared v’haya l’arba’ah rashim – from there it was parted and became four heads," that is, the aspect of the four elements that are drawn from the tzadik, as mentioned above.

And when one draws near to him, through this he is worthy to look upon himself at all the attributes, how he grasps them, for all the attributes are drawn from the four elements, as is known [see Likutay Moharan, Torah 4, Section 5]. And the four elements are drawn from the tzadik, as mentioned above. Therefore, when this tzadik, who is the grace and beauty of the world, is revealed, anyone who draws near and is included in this true grace has his eyes opened and sees and looks upon himself, how he grasps all the attributes that are drawn from the four elements, which are drawn from the tzadik, as mentioned above. And he is also able to see and look upon the greatness of Hashem and to look upon the world, through his eyes being opened by the revelation of the splendor of the true tzadik, as mentioned above. For when this tzadik is revealed and publicized in the world, this is the aspect of shem [name], that is, he is publicized and has a name in the world. And within this name of the true tzadik, the name of Hashem, blessed is He, is clothed and partnered, for His name is partnered in our names [as cited above in Torah 66]. Thus, when the name of the tzadik is magnified, the name of Hashem, blessed is He, is magnified. And the more the name of the tzadik is magnified, the more the name of Hashem, blessed is He, is magnified, as it were, for His name is partnered in our names, as mentioned above, in the aspect of: "ה אֶחָד וּשְׁמוֹ אֶחָד – Hashem is one, and His name is one" [Zechariah 14:9]. For the name of Hashem, blessed is He, is simple unity, but below, it extends into the aspect of the four elements, for His name, blessed is He, is the aspect of the four letters of the Hashem (יהוה). Therefore, below, it extends from His name, blessed is He, into the aspect of the four elements. And initially, it extends from the four letters of the Hashem into the aspect of the three colors of the eye and the pupil, and afterward it extends into the four elements. And from aforetime, it extends into the aspect of: "צַדִּיק יְסוֹד עוֹלָם – The tzadik is the foundation of the world," from whom all the four elements are drawn (Exodus 35:31) (see Zohar, Terumah 152a). "רְאוּ – See" precisely, for through the revelation and magnification of the name of Betzalel [in the shadow of G-d], through this they "רְאוּ – see," for through this the eyes are opened, and they see, as mentioned above. This is: "כִּי קָרָא ה בְּשֵׁם בְּצַלְאֵל – For Hashem called by the name Betzalel" [Exodus 35:30], that is, Hashem is in the name Betzalel, for His name is partnered in our names, and through this they "רְאוּ – see," as mentioned above. For the power of seeing is also drawn from the aspect of the Hashem, which is the aspect of the four letters, from which the three colors of the eye and the pupil are drawn, as mentioned above.

This is the aspect of Shabbos [Sabbath]: שִׁין בַּת שִׁין – the three colors of the eye, בַּת עַיִן – the pupil (Tikkunei Zohar, Tikkun 70). For Shabbos is the name of the Holy One, blessed is He (Zohar, Yisro 88b). Also, the tzadik is the aspect of Shabbos, as it is written (Zohar, Naso 120a): "Ant hu Shabbos d’cholay yomei – You are the Sabbath of all days." This is: "רְאוּ כִּי ה נָתַן לָכֶם אֶת הַשַּׁבָּת – See, for Hashem has given you the Shabbos" [Exodus 16:29], "רְאוּ – See" precisely, for Shabbos, which is the name of the Holy One, blessed is He, is the aspect of the power of seeing, the aspect of the three colors of the eye and the pupil, as mentioned above. Therefore, in every place where the building of the Temple is mentioned, Shabbos is mentioned, as it is written: "אֶת שַׁבְּתֹתַי תִּשְׁמרוּ, וּמִקְדָּשִׁי תִּירָאוּ – My Sabbaths you shall keep, and My sanctuary you shall revere" [Leviticus 19:30]. And so, in every place where He warned about the work of the Tabernacle, He warned beforehand about Shabbos, for Shabbos illuminates the Temple, for the Temple is also the aspect of eyes, as it is written: "גְּאוֹן עֻזְּכֶם, מַחְמַד עֵינֵיכֶם – The glory of your strength, the delight of your eyes" [Ezekiel 24:21] (see Bava Basra 4a). And Shabbos is the aspect of the colors that illuminate the Temple, for Shabbos is the aspect of the power of seeing, which are the three colors of the eye and the pupil that illuminate the Temple, which is the aspect of eyes. This is the aspect of mochin [intellects], for initially it is made from the aspect of the name of Hashem, which is the four letters, the aspect of the four mochin, in the aspect of: "וַאֲמַלֵּא אֹתוֹ רוּחַ אֱלֹקִים בְּחָכְמָה וּבִתְבוּנָה וּבְדַעַת וּבְכָל מְלָאכָה – And I will fill him with the spirit of G-d, with wisdom, understanding, knowledge, and all workmanship" [Exodus 31:3]. Wisdom, understanding, knowledge, and all workmanship are the aspect of the four mochin (as brought in Tikkunei Zohar, Introduction, page 13b). They are made from the aspect of the name of Hashem, as it is written: "רְאוּ כִּי קָרָא ה בְּשֵׁם בְּצַלְאֵל, וַאֲמַלֵּא אֹתוֹ – See, for Hashem called by the name Betzalel, and I will fill him" with wisdom, understanding, etc. And afterward, it is made into the aspect of the three colors of the eye and the pupil, and afterward the four elements, as mentioned above.

And for this reason, the tzadikim are called "עֵינֵי הָעֵדָה – The eyes of the congregation" [Numbers 15:24] (see Bava Basra 4a), for through them the eyes are opened, as mentioned above. And then, when the splendor and beauty of the true tzadik are revealed, and his name is magnified, which is the aspect of the magnification of the name of Hashem, blessed is He, as it were, as mentioned above, through this the mochin and the power of seeing are made, and the eyes are opened, as mentioned above. Then the world has a ba’al habayis [master of the house], who oversees the world. This is the aspect of בְּרֵאשִׁית – רֹאשׁ בַּיִת [head of the house] (Tikkunei Zohar, Tikkun 3, page 18a). ראשׁ [head] is the aspect of mochin, בַּיִת [house] is the aspect of the Temple, whose primary existence is through the aspect of the mochin, which are the aspect of the three colors of the eye and the pupil, the aspect of Shabbos, which illuminates the Temple, as mentioned above. Also, בַּיִת is the aspect of the compartments of the tefillin, where the mochin are, in the aspect of: "וַאֲמַלֵּא אֹתוֹ רוּחַ אֱלֹקִים בְּחָכְמָה וּבִתְבוּנָה וּבְדַעַת וּבְכָל מְלָאכָה – And I will fill him with the spirit of G-d, with wisdom, understanding, knowledge, and all workmanship." "Va’amalei – And I will fill" precisely, the aspect of the compartments that the mochin fill. And then there is a ba’al habayis, the aspect of the head of the house, who strengthens the repairs of the house, for the repair of the Temple is through this, as mentioned above.

But there is, Heaven forbid, the exact opposite, when someone who has no name of Hashem at all is publicized, Heaven forbid. And when the name of such a one is publicized and magnified, as it were, the name of Hashem is diminished and concealed, Heaven forbid. Then those with names of impurity and Kedarites, called Tatars, gain prominence in the world, and things that are of no benefit come into the world, Heaven forbid, for they are names of impurity, Heaven forbid, which are the opposite of the name of Hashem. For the name of Hashem is concealed, Heaven forbid, and then the me’orei or are removed and subdued, Heaven forbid, which are the aspect of the me’or einayim, the aspect of the three colors of the eye and the pupil, which are drawn from the name of Hashem, as mentioned above. And when the me’orei or are subdued, then the me’orei esh gain strength, and from this come conflagrations in the world, Heaven forbid, through the strengthening and magnification of the names of these false celebrities. Through this, the name of Hashem is concealed, Heaven forbid, and the me’orei or are subdued, and the me’orei esh gain strength, in the aspect of: "מִמָּרוֹם שָׁלַח אֵשׁ – From on high He sent fire," which is the aspect of the burning of the Temple. This is also done through the removal of the me’orei or, through which the me’orei esh gained strength, as mentioned above. This is the aspect of: "וַיַּצֶּת אֵשׁ בְּצִיּוֹן וַתֹּאכַל יְסוֹדוֹתֶיהָ – And He kindled a fire in Zion, and it consumed her foundations" [Lamentations 4:11]. "Yesodoseiha – Her foundations" is the aspect of the four elements that are drawn from the aspect of the me’orei or, from the aspect of the three colors of the eye and the pupil, which were consumed and burned through "vayatzes esh b’Tzion – And He kindled a fire in Zion," through the strengthening of the me’orei esh, as mentioned above.

And behold, what has passed is gone, for the Temple has already been burned. But now, when Hashem, blessed is He, awaits our return to Him and to rebuild our Temple, it is incumbent upon us not to delay, Heaven forbid, the building of the Temple, but to strive in its construction. Therefore, one must be very careful to rise at midnight to mourn over the destruction of the Temple, for perhaps in the first incarnation he was the cause of the Temple’s destruction. And even if not, perhaps he is now delaying the building of the Temple, and it is considered as if he caused its destruction (see Jerusalem Talmud, Yoma 1:1). Therefore, one must be very careful to rise at midnight and mourn greatly over the destruction of the Temple. And Hashem, blessed is He, promised to all who mourn for Zion to give to the mourners of Zion "פְּאֵר תַּחַת אֵפֶר – splendor instead of ashes" [Isaiah 61:3]. "Pe’er tachas efer – Splendor instead of ashes" precisely: pe’er [splendor] is the aspect of the mochin, the aspect of tefillin, the aspect of rosh bayis [head of the house], the aspect of the generality of the colors, the aspect of the three colors of the eye and the pupil, the aspect of the me’orei or, the aspect of Shabbos that illuminates the Temple, as mentioned above. "Tachas efer – Instead of ashes" is the aspect of the me’orei esh [which is the opposite of the above], that is, the me’orei esh, through which the Temple was burned, are subdued, and the me’orei or, which are the existence of the Temple, gain strength, as mentioned above. This is "pe’er tachas efer – splendor instead of ashes," as mentioned above. Thus, through mourning over the Temple, one subdues the me’orei esh, and the me’orei or, which are the aspect of Shabbos, gain strength, as mentioned above. "Mis’abel – Mourning" is the acronym: "לֹא תְבַעֲרוּ אֵשׁ בְּכָל מֹשְׁבֹתֵיכֶם – You shall not kindle a fire in all your dwellings" [Exodus 35:3]. For through mourning, the me’orei esh are subdued, as mentioned above. This is: "בְּיוֹם הַשַּׁבָּת – On the day of the Shabbos," for then the me’orei or, which are the aspect of Shabbos, the aspect of the three colors of the eye and the pupil, illuminate the Temple, in the aspect of: "אֶת שַׁבְּתֹתַי תִּשְׁמרוּ וּמִקְדָּשִׁי תִּירָאוּ – My Sabbaths you shall keep, and My sanctuary you shall revere," as mentioned above.

And: "לַעֲשׂוֹת אֶת הַשַּׁבָּת לְדֹרֹתָם – To make the Shabbos for their generations" [Exodus 31:16]. And our Sages, of blessed memory, said (Zohar, Pinchas 243b and Tikkun 24): "L’dorosam – For their generations" is written in the language of dirah [dwelling], that is, through Shabbos, which is the aspect of the me’orei or, through this a dirah is made, that is, the aspect of the Temple, whose existence is through Shabbos, as mentioned above. Also, an actual dirah, for through Shabbos, which is the aspect of the me’orei or, the me’orei esh are subdued, and we are saved from conflagrations, as mentioned above (see Shabbos 119b). Thus, the existence of the dwellings of Israel is through Shabbos, as mentioned above. This is: "בְּרֵאשִׁית – רֹאשׁ בַּיִת," the aspect of the ba’al habayis [master of the house] of the world, that is, the true tzadik, who is the beauty and splendor of the world, who is the aspect of Joseph, in the aspect of: "וְיוֹסֵף הוּא הַשַּׁלִּיט הוּא הַמַּשְׁבִּיר – And Joseph, he is the ruler, he is the provider" [Genesis 42:6], the aspect of rosh bayis, the aspect of the ba’al habayis of the world, for through him is the existence of the Temple and the existence of the houses and dwellings of Israel, as mentioned above. And through the magnification of the name of this tzadik, who is the aspect of rosh bayis, through this the eyes of Israel are opened, as mentioned above. This is: "בְּרֵאשִׁית לְעֵינֵי כָּל יִשְׂרָאֵל – In the beginning, before the eyes of all Israel." "Bereishis – In the beginning," that is, rosh bayis, the aspect of the tzadik mentioned above, who is the splendor of the world, through whom the eyes of all Israel are opened, as mentioned above.

This is the aspect of the eulogy for the passing of the tzadik, for "בְּרֵאשִׁית – Bereishis" is a eulogy for Noach, that is, the teaching mentioned above on "Bereishis" is a eulogy for the passing of the tzadik, who is the aspect of Noach, for there it is said from the aspect of he’alamah [concealment], that the splendor of Israel is concealed, that is, the tzadik, who is the splendor of Israel, is removed and concealed. And behold, for the tzadik who is removed, there is no loss at all in his being concealed and removed, for if he is concealed and removed from here, he is great and splendid there in the World to Come, in the aspect of: "אֶת הָאֱלֹקִים הִתְהַלֶּךְ נֹחַ – With G-d did Noach walk" [Genesis 6:9]. But for the orphaned generation that remains, and for the toldos [generations/offspring], that is, the children who remain, it is a great pity. And upon them it is said as one who laments: "אֵלֶּה תּוֹלְדֹת נֹחַ – These are the generations of Noach" [Genesis 6:9], as one who laments and says, these are the toldos, the children of the tzadik, the aspect of Noach, who was removed, and these are the orphaned toldos who remain. For know that all the generations are drawn from the tzadik, who is the rosh [head], the aspect of rosh bayis, the aspect of the ba’al habayis of the world, as mentioned above, in the aspect of: "קוֹרֵא הַדֹּרוֹת מֵרֹאשׁ – He who calls the generations from the head" [Isaiah 41:4]. For all the generations are drawn from the rosh, that is, the tzadik mentioned above. And when this tzadik, who is the rosh bayis, is present, then there is the aspect of rosh and the aspect of bayis, and then all of us, that is, all the people of the generation, are the aspect of bnei bayis [children of the house]. But when this rosh, who is the splendor, the aspect of the name of Hashem, is removed, as mentioned above, then, Heaven forbid, the names of impurity of the external forces gain strength, which is the aspect of the false celebrities, as mentioned above. They are the aspect of the rosh of the sitra achra [other side], which is opposite the rosh mentioned above of holiness, the aspect of "רֹאשׁ כָּל חוּצוֹת – The head of all the streets" [Lamentations 4:1], which is the aspect of the rosh of the sitra achra, the aspect of the false celebrities, the aspect of the name of impurity of the external forces, Heaven forbid. And then there is no bayis, and they roll about in the streets, Heaven forbid. Therefore, it is called "rosh kol chutzos – The head of all the streets," for the aspect of rosh bayis is concealed, Heaven forbid, and then there is no bayis, and they roll about in the streets, Heaven forbid. And on this it is said: "תִּשְׁתַּפֵּכְנָה אַבְנֵי קֹדֶשׁ בְּרֹאשׁ כָּל חוּצוֹת, בְּנֵי צִיּוֹן הַיְקָרִים הַמְסֻלָּאִים בַּפָּז – The stones of holiness are poured out at the head of all the streets, the precious sons of Zion, comparable to fine gold" [Lamentations 4:1]. That is, holy Israel rolls about, Heaven forbid, at the head of all the streets, for the rosh bayis, that is, the true tzadik, is removed and concealed, and the opposite, Heaven forbid, gains strength, which is the aspect of the name of impurity of the external forces, the aspect of "rosh kol chutzos – The head of all the streets," as mentioned above.

And Jeremiah the prophet was lamenting and cherishing the blood of Israel that was spilled, and he was sharing in their distress, and he saw Israel being led in chains, their hands bound behind them, and millstones on their necks, and he was sharing with them, and he was lamenting over every drop of blood of Israel: "בְּנֵי צִיּוֹן הַיְקָרִים הַמְסֻלָּאִים בַּפָּז... תִּשְׁתַּפֵּכְנָה אַבְנֵי קֹדֶשׁ – The precious sons of Zion, comparable to fine gold... the stones of holiness are poured out" [Lamentations 4:1-2]. This is: "אֵלֶּה תּוֹלְדֹת נֹחַ – These are the generations of Noach," that is, as one who laments over the toldos that remain, as mentioned above. This is: "נֹחַ אִישׁ צַדִּיק תָּמִים הָיָה – Noach, a righteous man, perfect was he" [Genesis 6:9], that is, he was and was removed, as mentioned above.

And behold, all the generations are drawn from the tzadik, who is the rosh, the aspect of: "קוֹרֵא הַדֹּרוֹת מֵרֹאשׁ – He who calls the generations from the head" [Isaiah 41:4], as mentioned above. This is the aspect of: "אֵלֶּה תּוֹלְדֹת נֹחַ – These are the generations of Noach," that all the toldos, that is, the generations, are drawn from Noach, who is the aspect of the tzadik, the aspect of the rosh, the aspect of "korei hadoros merosh – He who calls the generations from the head," as mentioned above. And know that also the hiddur [beauty/enhancement] of the esrog is drawn from the rosh mentioned above. This is the aspect of "korei hadoros merosh – He who calls the generations from the head," the aspect of the hiddur of the esrog, which is also drawn from the rosh mentioned above, that is, the tzadik mentioned above, who is the rosh and the pe’er and the hiddur of the world, as mentioned above. And behold, the primary hiddur is Israel, for even though Cham and Yefes are also the toldos of Noach, nevertheless, the primary hiddur is Israel, who come from the sons of Shem. This is the aspect of hiddur mitzvah [enhancement of the commandment] up to a third (Bava Kamma 9b and Shulchan Aruch, Orach Chaim 656), which is the aspect of Shem [name], who is the third of the three sons of Noach [and see Sanhedrin, where they expound on the verse: "וְהַשְּׁלִישִׁית יִוָּתֵר בָּהּ – And the third shall remain in it" [Zechariah 13:8], the third of Noach, the third of Shem], who is the primary hiddur and pe’er, as mentioned above. And he is the aspect of Shem precisely, the aspect of the holy name, which is the aspect of pe’er and hiddur, as mentioned above [and understand well to connect all this with what is explained above in the teaching on Bereishis and in Torah 66, for it is all connected together, see there well].

Related to what was mentioned above: "רָחֵל מְבַכָּה עַל בָּנֶיהָ – Rachel weeping for her children," this is the aspect of ulimta shapirta d’leis lah einayin [the beautiful maiden without eyes] (Zohar, Mishpatim 95a). For "רָחֵל הָיְתָה יְפַת תֹּאַר וִיפַת מַרְאֶה – Rachel was beautiful of form and beautiful of appearance" [Genesis 29:17]. Therefore, the primary offspring of the tzadik, who is the aspect of Joseph, who was "yefeh to’ar v’yefeh mareh – beautiful of form and beautiful of appearance," the aspect of the pe’er and beauty of the world, as mentioned above, is from Rachel. But now in the exile, after the destruction, she is in the aspect of "Rachel mevakah al baneha – Rachel weeping for her children," and therefore she is the aspect of ulimta shapirta d’leis lah einayin [the beautiful maiden without eyes], for the me’or einayim are removed through weeping, as mentioned above. And understand this well. And through this, the teaching mentioned above is well connected, which begins to speak about the matter of "Rachel mevakah al baneha – Rachel weeping for her children," and afterward speaks about the he’alamah, that the tzadik, who is the pe’er and beauty, the aspect of Joseph, in the aspect of: "וְיוֹסֵף הָיָה יְפֵה תֹאַר – And Joseph was beautiful of form" [Genesis 39:6], is concealed. For it is all one matter, for the primary offspring of the tzadik, who is the aspect of Joseph, as mentioned above, is from Rachel, as mentioned above.