Kabbalah su Genesi 49:78

If so, what is the meaning of "adei ad"? It means that the strength of a person should be in the place which sustains and connects everything, and which is called "ad," as is written, "In the morning he shall devour the prey (Heb. עַד)" (Beresheet 49:27). "Ad" is the place that unites this side and that side, for sustenance and connecting, a connection that will not be destroyed.

The Holy One, blessed be He, outside His place is not a King. When He returns to His place, "Hashem shall be King" (Zechariah 14:9). It is said of Israel as well that all Israel are princes [Literally, 'the sons of kings']. Like the father, so are the sons. The children are not princes until they return to the land of Israel. You may say that he is a commoner, though he is a commoner in relation to his Master, do not treat lightly a blessing from a commoner, for this commoner is the servant Metatron. The first man, who did not keep the glory he was given [ because he ate from the Tree when he was not supposed to do so], was brought down to eat together with his donkey, and he said {to Hashem} 'I and my donkey shall eat from the same trough'. Issachar merited this donkey by being called, "Issachar is a strong donkey" (Genesis 49:14).

Rabbi Yehuda asks, What is the meaning of, "by the terebinths" (Heb. אֵלוֹנֵי)? It meant to say 'his might,' as it is written, "by the hands of the mighty one of Jacob" (Gen. 49:24). The verse, "and he sat in the tent door" is as it is written, "Hashem, who (Heb. מִי) shall abide in Your tabernacle (or: 'tent') (Tehilim 15:1). The verse, "in the heat of the day" is as written, "But to you that fear My name shall the sun of righteousness arise with healing in its wings" (Malachi 3:20).

And may the splendid power of the blessings [said] while eating the fruit illuminate the source of blessings, Tsaddik, the Life of the Worlds, and let the rainbow appear, proudly rejoicing in its colors.⁷³Cf. Shabbat 28a, where it describes the tachash — the animals whose skins were used to make the tabernacle/ohel of the mishkan. Here again, the author equates Creation with the mishkan, and the rainbow becomes the covering of the sacred ohel or sanctuary that is the Earth. –Rabbi David Seidenberg From there, may shefa , favor, and compassion be bestowed upon us, to pardon and forgive the iniquities and misdeeds that we committed and sinned. We violated the covenant and damaged the fruit of Tsaddik, the Life of the Worlds, and caused the rains of its beneficence to be withheld, so that all the sources [of shefa ] were harmed. Now let everything return to its original might “and let His bow remain taut.“⁷⁴Gen. 49:24. “For You, YHVH , bless the Tsaddik, favor crowns him like a shield.“⁷⁵Ps. 5:13.

How much more so will he who fears the Lord (Exod. 9:20) give more love, awe, fear, and humility, will he worry because of his sins, and will he be concerned lest he increase his sins with the iniquity of erring in the statements [concerning] the knowledge of the holy God (Josh. 24:19) lest his soul offer itself in restitution (Isa. 53:10). His only recourse (Esther 4:11) and the territory of his inheritance (Deut. 32:9) is to strip himself, and to cut and offer [himself] as a complete sin offering. He will be morally strong to bind with a bond forbidding (Num. 30:3) that which he has not heard from his teachers. He makes even all his paths (Prov. 5:21) and the utterances of his lips (Ps. 21:3). For if he falls (Deut. 22:8), who will raise him up? (Gen. 49:9). The Lord alone will lead him, and there is no strange god with him (Deut. 31:12) who has apportioned to test in them and afflicted [them] because of their iniquities (Ps. 107.17).

And since YHV"H, Blessed, showers all types of flow and emanation in the name Adona"y and in it there are all the treasuries of the King and every type of His riches, and to it they will enter, they will assemble and they will hide, and from there they will extend to fill the needs of every creature, and it is a resemblance of a pool that a river continues into, and from the pool there is enough water to satisfy the watering of the garden and drinking and all the rest of the needs, we name in the Torah the name Adona"y as a nickname of blessing, because the word blessing (brachah ברכה) comes from the word pool (berichah בריכה). And this is the name with which our father Ya'akov, peace be upon him, blessed his sons, [the name which] he inherited from Yitzchak our father, and Yitzchak from Avraham. And Hashem, Blessed, passed this name to Avraham our father, peace be upon him, to open the gates of Adona"y and to give all that he and the rest of the children of the world need, and He passed to his hand this blessing ברכ"ה. And this is the secret of "And I will bless you and make your name great and you, be a blessing." (Genesis 12:2); and He did not say "and you will be blessed", rather, "you, be a blessing," because behold the blessing is given in your hand, get according to your desire for all the children of the world, and this is "and through you all the families of the land will be blessed" (Genesis 12:3). That is to say, whoever wants to take whatever it is from this blessing only takes from your hand, since it is handed over to you and it is yours. And therefore our sages of blessed memory said that the first one to call Y"Y, Blessed, Adona"y, was Avraham our father, peace be upon him, when he said: "Adona"y YHV"H what will You give me" (Genesis 15:2) because from it he asked his needs to the Great Name. And after Avraham, Yitzchak inherited it, and here it is: "And it was, after the death of Avraham, E-lohim blessed Yitzchak his son" (Genesis 35:11). And it was over this blessing that Esav and Yaakov fought among themselves, and this is the blessing of the firstborn [בכורה] that Esav sold Yaakov, and Yitzchak reviewed and maintained the transaction when he sent him to Padan-Aram, and here it is: "Get up, go towards Padan-Aram, and E-l Shadda"y will bless you and will give you the blessing of Avraham, to you and to your seed with you" (Genesis 28:2). Behold this blessing became one with the inheritance, [given] only to Yaakov and his seed, when he said: "to you and your seed with you." And therefore when Yaakov was about to separate from this world, he opened this blessing for the 12 tribes, so that each tribe would get its part of this blessing as inheritance, and this is the secret of "All these are the tribes of Israel, 12 in number, and this is what their father said to them and he blessed them, each according to his blessing he blessed them" (Genesis 49:28). What is "each according to his blessing"? Lest you say that he blessed each according to his [Ya'akov's] own ideas!? It is not so, rather, for each and every tribe he gave the appropriate portion from this pool, and it was not from his own awareness, rather from the awareness of the blessing itself. And Moshe our teacher, pbu"h, blessed Israel before they entered the land from this blessing, and this is the secret of "This is the blessing with which Moses, the man of God, blessed the children of Israel before he died" (Deuteronomy 33:1). And it is found that the name Adona"y is the secret of this blessing, and this is the blessing that enriches those who cling to it without sadness/toil or worry, and this is the secret of "the blessing of Y"Y enriches, and he will not add sadness to it" (Proverbs 10:22). And since the name Adona"y is a resemblance of a treasury to receive the flow of all the blessings and all types of emanation, and it is a resemblance of a pool and a receptacle, therefore it comes from the expression of the sockets [adney] of the enclosure, through which the posts enter (see Exodus 27: 10 and Exodus 38:31). And you find that 100 sockets were made for the Mishkan. as it is written "100 sockets to the 100 talents, a talent a socket" (Exodus 38:27). And these 100 sockets/adney that were in the Mishkan are the resemblance of the 100 pools that are filled from the Great Pool that is called Adona"y. Therefore a person is obligated to bless 100 blessings every day (Menachot 43b) in order to continue from each and every one, and because 100 blessings ברכות come from the name Adona"y from those בריכות pools and if one of those blessings are missing, the person injures and blemishes [oneself]. And the secret is dependent on the secret 1-10-100/2-20-200 [אי"ק בכ"ר a subtype of a gematria called atbash], which is the secret of kohen-levi-israel (added on the Ramat Hasefer edition: Israel gives 10 - ma'aser - to the Levi, who gives 1 to the Kohen - trumat hama'aser; so Israel is 100, Levi 10 and Kohen 1), which is the secret nefesh-ruach-neshamah. And according to this principle David said: "Bless, o my soul, Y"Y" (Psalms 103:1). He hung the blessings on the soul in the secret of the three Upper Arrangements, and the soul needs to bless 100 blessings , which corresponds to Israel, and from that 10, which are the tithe, to ruach which corresponds to Levi, and from the ten of ruach, Levi gives one to neshamah, which corresponds to Kohen. And so you have found that if the soul of a person does not bless 100 blessings every day, a blessing does not reach neshamah, since 10 do not make it to Ruach, which is the secret of Levi'im, which take ma'aser from Israel, and in turn give one to the Kohen from the ten that they took, and this is the secret of the portion of the tithes of Levites and Kohanim that is written in the Torah, and therefore it says: "and to the Levites you will say: 'When you receive from the Israelites their tithes, which I have assigned to you as your share, you shall set aside from them one-tenth of the tithe as a gift to Y"Y'" (Numbers 18:26). And the secret of one tenth of the tithe is the secret of אי"ק 1-10-100, if there is no 100, there is no 10 and there is no 1. And therefore a person needs to be quick to bless 100 blessings, and one that is lacking makes a defect. And those 100 blessings are the resemblance of the 100 sockets of silver through which the flow of Adona"y spreads to all sides, to 100 pools (blessings on the Ramat HaSefer edition).

As it is taught: why did Yosef merit that the evil eye would not rule over him? Because he merited to consider the higher good eye, as it is written: Yosef is a son of favor, a son of favor above the eye (Gen. 49:22). Why is he a son of favor, above the eye? It is due to the reason of the eye that looks on him.

And sometimes the name Adona"y is called by the nickname Even [Stone], because it is the basis [yesod] for all the buildings of the world and all that is found in the world support themselves with it and need it. And it is called Head Stone (Zechariah 4:7) because from it came out all the multitudes from High and Low during Creation. And it is called Sapphire Stone (see Ezekiel 1:26; Ezekiel 10:1, note linguistic connection with Sefirot) because it receives all the nuances from all the other levels above it, and acts on the creatures both a thing and its opposite, sometimes for good and sometimes for bad, to make live and to make die, to make sick and to heal, to make poor and to make rich, and so on. And the hint of this: "See, now, that I, I am the One, and there is no power alongside Me, I make die and I make live, I separated and I heal (Deuteronomy 32:39). Moreover, this aspect absorbs the strength of the Sefirot and draws to itself all types of emanation and blessing, and after it has drawn from the blessings above it returns and gives sustenance and food to all found below it, to each as it is fitting. And regarding it, it is written: "The stone that the builders rejected has become the head cornerstone. " (Psalms 118:22) - that, behold! Avraham, Yitzchak and Ya'akov took their places above it, in the upper sefirot above it, until David came and held strongly to it, and took it as his aspect, and he is the one that said "became the head cornerstone [pinah]", since all faces of all the created, both upper and lower, turn to it [ponim], whether in the levels above or below it. Above it, the turn to it to continue their strength, flow, goodness and blessings; below it they turn to it to ask from it their sustenance, food and maintenance. And this is the secret of "to the head cornerstone", and it is the secret of "or who set its cornerstone" (Job 38:6). And this is what sustains Israel, and your sign [that this is true is] "from there the Shepherd Stone of Yisrael" (Genesis 49:24). And this stone desires, wants and tends towards another stone above it, and from it [that other stone] will come to it [the Stone] all types of emanations and those two precious stones are for Israel, and your sign [that this is true is] : "and you shall take two stones of lazuli and engrave on them the names of the Children of Israel (Exodus 28:9). and this is the secret of "Adona"y YHV"H what will you give to me?" (Genesis 15:2). The Shechinah attracts from Upper to Lower and is attracted from Lower to Upper. And corresponding to this Stone there is another Stone called the Great Stone, and when it is sitting on the Well, Israel are enslaved under it, until comes the one who has Mishpat [Judgment] and your sign [that this is true is] "And Ya'akov approached and rolled the stone on the mouth of the well" (Genesis 29:10), and this is the secret of the potion "and Ya'akov traveled towards Sukkot" (Genesis 33:17) and of the portion "behold the day of Y"Y arrives" (Zecharia 14:1).

One who guards his vision connects with Chesed, since the lion (Aryeh) is on the right side, as it says in the Tikkunei Zohar, and it is hinted in “they four had the face of a lion on the right side” (Ezekiel 1:10), and Aryeh is the same letters as Re’iyah (vision). Since Abraham the Patriarch always had his intention to connect to the Right side, he said “thus, now I know you are a beautiful woman” (Genesis 12:11), and the Sages explain that he saw her face in water. All the aspects of correcting the eyes that we explained above correct the Brit as well, because Yosef is attached to the eye, as it says “Joseph is a fruitful bough, A fruitful bough by a spring [Ayin]” (Genesis 49:23), and he is also attached to the analysis of the eye, as is explained in its place. And specifically because the sperm is the light of man’s vision, and since he damages his sperm, a tear drop falls from his eye and the tear drop lessens the sperm, as is explained in tractate Gitin that the tear drop is also the light of the eyes.

One who guards his vision connects with Chesed, since the lion (Aryeh) is on the right side, as it says in the Tikkunei Zohar, and it is hinted in “they four had the face of a lion on the right side” (Ezekiel 1:10), and Aryeh is the same letters as Re’iyah (vision). Since Abraham the Patriarch always had his intention to connect to the Right side, he said “thus, now I know you are a beautiful woman” (Genesis 12:11), and the Sages explain that he saw her face in water. All the aspects of correcting the eyes that we explained above correct the Brit as well, because Yosef is attached to the eye, as it says “Joseph is a fruitful bough, A fruitful bough by a spring [Ayin]” (Genesis 49:23), and he is also attached to the analysis of the eye, as is explained in its place. And specifically because the sperm is the light of man’s vision, and since he damages his sperm, a tear drop falls from his eye and the tear drop lessens the sperm, as is explained in tractate Gitin that the tear drop is also the light of the eyes.

In that place, where he elevates her to her husband, one should not stop praying, even if a snake is wound around his feet, even though it is written of it: "And you shall bruise his heel" (Beresheet 3:15). Nevertheless, the stone is hinted at by the letter Yud of Jacob, as it is written: "From thence from the shepherd, the stone of Yisrael" (Beresheet 49:24). One should not stop (elevating it to its place). One should elevate her from the central pillar to the Ein Sof. When he brings her down (from Ein Sof), it is said of him: Whoever kneels, kneels with the mention of Baruch (blessed), because he should bring her down to the Infinite endlessly, and not cause any separation between her (and Ze'er Anpin) above or below.

When that time arrives, all the blessings will be aroused on all sides and the world will be properly established. From that day on, this kingdom shall rise, above all the other kingdoms, as was explained when discoursing on the verse, "but it shall break in pieces and consume all these kingdoms, and it shall stand forever" (Daniel 2:44). This is the stone that was cut out of the mountain and not by man, as it is written, "from thence from the shepherd, the Stone of Yisrael" (Beresheet 49:24). What is this stone? It is the congregation of Yisrael, as written, "and this stone, which I have set for a pillar..." (Beresheet 28:22).

Another explanation of the phrase: "plant of the field" is the first Messiah, (Mashiach ben David) who was not yet on earth, whereas "herb of the field" is the second Messiah, (Mashiach ben Yosef) Why? Because Moses was not there with them to serve the Shechinah. Of him, it is written: "And there was not a man to till the ground." The secret is given in the verse: "The staff shall not depart from Judah..." (Beresheet 49:10), which refers to Messiah ben David, "nor the scepter from between his feet," which refers to Messiah ben Joseph. "Until Shiloh come" is an allusion to Moses, as the numerical value of (Moshe) is the same as that (Shiloh). "And the obedience of the people be his (Heb. velo yik'hat)"

And there is a dog, and a snake and a braying donkey which are ridden by a person. And immediately when a person recognizes which one that s/he rides, s/he is liable. And about that person it is written "and its rider will fall backwards" (Genesis 39:17). And the secret of the word/expression is "when the fallen person falls from it" (Deut. 22:8). And regarding this Yov said "I did not fall lower than you" (Job 12:3). And a tzadik will ride on it - he will tie it with the strap of the tefilin - the letter of the tefilin is the letter yud of Shaday [symbolized/connected to] the [top] vertebrae of the back of neck; shin of the tefilin [symbolized/connected to] chain of vertebrae of the back of the neck.

Therefore, two females, his Mother and his wife, are to compass a man about in his house, like the Male above. There is reference to this in the verse “Unto {ad} the desire of the everlasting hills” {Gen. 49:26}. This ad is the desired object of the “everlasting hills,” by which is meant the supreme female, who is to make ready for him, and make him blissful and bless him, and also the lower female, who is to be joined in union with him and take support from him.