Kabbalah su Genesi 37:78

Let them be bound: [As] it states, Behold, we were binding sheaves in the field (Gen. 37:7).⁶In Cordovero’s citation, this verse was not in its proper order. I have restored the text according to J. Theodor and Ch. Albeck, Midrash Bereshit Rabbah (Jerusalem: Wahrman, 1965), vol. 1, p. 3. Let them be made dumb: This is as you might say, who makes a man dumb or deaf (Exod. 4:11).

"and the earth was uninformed and void" (Gen. 1:2) - [this fear comes] from the side of the tree of good and evil, and this is the empty land, the bad maidservant, similar to the four basic examples of damages, one of which is the pit, similar to the pit [bor] of Yosef, which is the Pit. "And the pit was empty, there is no water in it" (Gen. 37:24). The bad maidservant is the pit, and "the pit" is the male, and we tech regarding this "a boor [bor] cannot fear sin" (Avot 2:5), this is because this boor has no [true] fear of God.

[The fourth exile] is called a pit where an ox has fallen. This is why it is written of Yosef, "The firstling of his herd, grandeur is his" (Deut. 33:17), of him it says, "And they...cast him into a pit" (Gen. 37:24), which is the female; "and the pit was empty" is the male, which is empty, without Torah, but with snakes and scorpions in it. This is the fourth exile, which is a generation of evil people, filled with snakes and scorpions that are scoundrels like snakes and who are scorpions (akrabim) since they uprooted (akru) the words of the sages and give false judgments. Of them it says, "Her adversaries have become the chief" (Eichah 1:5). "And he looked this way and that, and when he saw that there was no man" (Shemot 2:12) of Yisrael among the wicked mixed multitude. This will be at the end of exile. And because of that the end, the time of redemption bores all the way to the great abyss. And the Faithful Shepherd: Tehom [abyss see Gen. 1:2] is Hamavet [the death'] spelled backwards, and death is no other than poverty. It has been clarified up high, before the Tannaim and Amoraim, that they will all descend for your sake into the deep [the fourth exile], to help you.

Jacob took over the house through Joseph, as it is written: "These are the generations of Jacob Joseph" (Beresheet 37:2). Moses did not mate with her until he attained (the connection with) Joseph. When the Shechinah returned from the exile (Moshe) was able to unite with (the Shechinah) only through Joseph, as it is written: "And Moses took the bones of Joseph with him" (Shemot 13:19). Why is it written: "with him?" Because the body is not (fit) for mating with the female unless it unites with the covenant (i.e. Yesod). This is why Moses took Joseph with him. Because, since (Yosef) was (connected) with him, (Ze'er Anpin) could mate with this Female principle in the proper manner. Thus, Jacob, Moses and Joseph go together as one.

Rabbi Shimeon began with the verse: "and he took Shimeon from them, and bound him in front of them" (Genesis 42:24). And what did Yosef see that he showed partiality in Shimeon more than the brothers? Rather, Yosef said: in every place Shimeon (and Levi) are, there is an opening for strict judgment, and at that moment when I went from my father to my brothers, Shimeon opened the strict judgment [against me], as it is written "a man said to his brother here comes that dreamer, come now etc" (Genesis 37:19-20), and before, in Shechem, "and the sons of Yaakov, Shimeon and Levi, each man took" (Genesis 34:25) - all was in strict judgment. It is better to select this one, and not to stir up fights among all the tribes.

Rabbi Yehuda said that for this trembling that Jacob brought upon Isaac his father, Jacob was punished by Joseph, and he trembled when they said to him "This we have found" (Beresheet 37:32). Isaac said "Who then (Heb. אֵיפֹה)." And by "אֵיפֹה," Jacob was punished. And although the Holy One, blessed be He, approved all the blessings, nevertheless he was punished by "eifoh" as it is written, "Where (אֵיפֹה) they feed their flock" (Beresheet 37:6), where Joseph was lost to him, and he was thereby punished. "...and Isaac trembled very much (lit. 'trembled very great trembling')." What is the meaning of the word "great" as used in the scripture? It is written "great" here and elsewhere, as in "and this great fire" (Devarim 18:16). (Meaning) that Gehenom entered with him. What does "very" mean? It is written "very" here and elsewhere, as in "and, behold, it was very good" (Beresheet 1:31), referring to the Angel of Death. He then said "Who then..." (Beresheet 27:33), when he understood that the blessings belonged to Jacob and not Esau.