Introduction to Joseph (Yosef)
Sunday, October 5, 2014
In the last couple of parashot we have been reading about Yosef the son of Yaakov. The name Yosef means "to increase" from a root which indicates progressive and continual increase. Yosef corresponds to the sefirah Yesod (foundation). Yesod is the ego- the psychological aspect of man which forms images of ones current internal and external environment. Being the seat of the human ego (Yesod is lower than Tipheret which is the true Self) the story of Yosef illustrates the enslavement of the ego in the material consciousness of Egypt (Mitzrayim = mochin d'katnut). In the narrative Yosef/Yesod becomes Pharoah regent and a ruler of Egypt (lower animalistic traits which confine consciousness to the material based existence). Yesod as a ruling minister accumulates all incoming information from the physical and psychological realms and proceses them into decipherable images (personal reality).
In the Torah Yosef represents the human ego which is dominated by his brothers (lower unrefined attributes) which sell him into slavery. Yosef becomes a slave in Egypt (material consciousness) and is forced to serve the Egyptians because of the treachery of his brothers (lower qualities). Although subservient and enslaved, when tempted by the seductive prowess of Potiphar's wife, Yosef overcomes and raised his consciousness above the sensualthoughts of the lower animalistic soul. It is noteworthy that Yesod/Yosef is associated with sexual temptation as the anthropomorphic designation of Yesod is upon the genitalia of the Adamic visage of the Sephirot. In the external life Yesod is the foremost driving power of humanity which is sexuality. The story of Yosef represents the conversion of the power of sexuality or the harnessing thereof in order to impel one towards self-realization. Z'ev HaLevi explains this as follows:
"This powerhouse is vital to life. Without it man has no strength to draw upon. Energy may flow down from above, but here is a choice of direction. Through the conversion of this abundant force a man may take a step up the ladder of self-realization, begin his return. He will, if he does, move in opposition to the descending octave of creation and retrace the path back to creation's Source. Perhaps this is why this Sefirah is called Foundation (Yesod)."
The imprisonment of Yosef is the imprisonment of the ego by the lower emotions which hold it captive. This is the point in the narrative wherein the Torah introduces the dreams of the butcher and baker. I will save the explanation of these dreams for later.
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