Kabbalah su Genesi 48:78

Hear me, my brothers, and give ear to me, my people (I Chron. 28:2). Understand, you fools (Prov. 8:5); listen, you rulers. Be careful what you say, and may God be with you (Gen. 48:21). If [you see] scholars in a vision like rams butting and vanquishing each other,⁵Cf. Dan. 8. it is not for you or us to say, “Remember and observe.⁶Cf. Rashi on Exod. 20:8, regarding the difference in the text of the Ten Commandments in Exodus and Deuteronomy. this tradition is proper, and that tradition is improper.” Solutions are for God (Gen. 40:8). Those who are basing [their belief] upon the explanation of a thing (Eccles. 8:1), not to fan and not to cleanse (Jer. 4:11). Is there not a time of service for man upon the earth? (Job 7:1), while the testimony of God is faithful (Ps. 19:8), as is known to an ear which hears. You who dwell in the gardens, friends listen (Song 8:13), you will lie down in the midst of the wise (Prov. 15:31).

Said the child: I am not afraid of an evil eye, for I am the son of a great and precious fish, and a fish does not fear from the evil eye, as it is written: "and they shall multiply abundantly like fish upon the earth" (Genesis 48:16). What is meant by "abundantly"? To rise above the eye. And we have taught, just like water covers the fish of the sea, and there is no evil eye, and so on. Abundantly--certainly! "Upon the earth," meaning among the people of the earth. They said: son, angel of God, there is no evil eye within us, and we do not come from the side of the Evil Eye. Besides, the Holy One, Blessed be He, protects you with His wings.

He opened and said: "The Angel who has redeemed me from all harm--Bless..." Jacob said this verse with a spirit of holiness, and if he said it with a spirit of holiness, there is a secret of wisdom in it. "The Angel"--Jacob called the Shekhinah by this name, and elsewhere he called the Shekhinah other names. Here, why did he call her "Angel?" It must be because when she is a messenger from above, she receives radiance from within the speculum above. And when this is so, Father and Mother bless her, and say to her, My daughter, go protect your house, attend to your house. Do this for your house. Go and feed them. Go, for that world below is waiting for you, your family members wait for sustenance from you; here is all that you need to give them. This is why she is "the Angel."

Rabbi Elazar said: Even in that time it was the Holy One, blessed be He. Because what is written here, "the angel of Hashem," is analogous to "The angel who redeemed me" (Gen. 48:16) and also to "the angel of Elohim" (Shemot 14:19). For better or for worst, the Holy One, blessed be He, shall always govern this land. For the best - because the land of Yisrael was never passed on to any other supernal governor. And all the other inhabitants of the world should be ashamed of their deeds. For the worst - (Hashem rules in order) to prevent the other ministers from delighting in ruling over it.

The verse, "And Abram passed through the land to the place of Shechem," alludes to the synagogue, the place where the Shechinah resides. As it is written, "Moreover I have given to you one portion (Heb. שְׁ'כֶ'ם')" (Gen. 48:22), (Shechem) is the Shechinah, which is fit for (Yosef), as he is called 'righteous.' Because righteousness (i.e. the Shechinah) does not reside anywhere else but in the righteous (Yosef). This is the meaning of "to the place of Shechem," (i.e. the shul). "To the plain of Moreh" alludes to Torah-learning academies, where they teach and instruct Torah to the public.

Rabbi Elazar, his son, kissed his hands and said, This is well. Abraham shines on the side of his grade, and Isaac is darkened on the side of his grade. But why did Jacob (grow darker), as it is written, "Now the eyes of Yisrael were dim (lit. 'heavy') from age" (Beresheet 48:10). He answers, Assuredly it is, for it is written, "heavy," and not dim; It is written "from age", not 'his age.' "From age" is to be interpreted as the age of Isaac, on the side (of Isaac) his eyes "were heavy so that he could not see" (Ibid.), not properly, but he was not absolutely blind. But Yitzchak's eyes were completely dim, and it became darkness, for night clove to him and it was fulfilled, "and the darkness he called Night."

The beauty of the beard appears in nine features. And when the superior ointment of the thirteen founts of the beard of Atika Kadisha shines on this beard of Zeir Anpin, twenty-two features appear altogether. Everyone is then blessed above and below, and Israel Saba and Tevunah that is Zeir Anpin is blessed by it. The sign for it is, “By you (becha) shall Israel bless” (Bereshit 48:20), that is, Zeir Anpin that is called Israel will bless with the Kaf-Bet (22) spelling becha attributes. All the features of the beard were expounded upon in the Holy Gathering; they were all fashioned out of the attributes of Atika Kadisha. Here I wish to reveal that which has not been revealed there, to enter the world to come without shame.

Aleph, Chet, Hei, Ayin – Gimel, Yud, Caf, Kof
“His mouth is most sweet” due to the imprinted letters that are engraved on it with their crowns. The sweetness in the palate comes from letters engraved on it according to the sequence of the three columns and the receiving Malchut. This sequence crowns them. The letters Aleph, Chet, Hei, Ayin are engraved on the throat, each with three columns. The three columns in the Aleph, its right column, drives away kings; the left column removes kings from their kingship, the central column upholds kings. Of the three columns in the Chet, its right column drives away and descends; the left column ascends and crowns; the central column vanquishes with fire and engraves with wind. The three columns in the Hei are receiving from Ima, that is, out of what the Female receives from Ima. The central column of Ima strikes the Female; from the left column of Ima, the Female extends into a large Female, that is, she receives from it the maturity of the left column. The central column of Ima lies in the desire of the holy city for Chassadim that makes it unite with the central column. The places of right and left are interconnected as said, “the mountain of myrrh and to the hill of frankincense” (Shir Hashirim 4:6). Of the three columns of the Ayin, its right column is the brightness in the form of the level; its left column is the engraving in the form of the level; the central column is the stretching branches that join the engraved spirits at their sides.