And He Blessed Joseph

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371) “And he blessed Joseph.” We find no blessing for Joseph here, that Jacob blessed Joseph, but for his sons. But if for his sons, it should have said, “And He blessed them.”

372) But Joseph implies to Malchut, the blessing of his sons, because his sons—Menashe and Ephraim—are Malchut, which is called Et [of]. And when his sons are blessed, he is blessed first. This is why it writes Joseph, too, since a man’s sons are his blessing.

373) “And He blessed Joseph.” Et [“of,” used in Hebrew before the word “Joseph”] implies to Malchut. He blessed as a sign of the covenant that Joseph—Malchut—kept. For this reason, the righteous, who is Joseph, is called Et, and it says Et Yosef [of Joseph] because Joseph includes the covenant, Malchut, which is with Joseph.

374) And Jacob said, “The God before whom my fathers Abraham and Isaac walked.” “The God” is the holy covenant, Malchut, called “holy covenant.” “Before whom my fathers,” since my fathers were the first and highest before Malchut, since my fathers are Abraham and Isaac, HG de ZA, were before Malchut and superior to her because she is nourished by them and nurses that place, the Malchut.

375) “The God who shepherds me.” He said God a second time because he blessed that place, Malchut, the living God, Bina, the source of life, from which the blessings stem. This is the reason why he mentioned himself in that place, saying “The God who shepherds me,” since Jacob, the middle line, receives all the blessings that extend from the source of life, Bina. Without him, the two lines of Bina cannot shine. And when he receives them, he receives this place, the Malchut, the blessings from him, and it all depends on the male, Jacob. This is why it is written, and He blessed Joseph, where Et is the Malchut, who received the blessings from Jacob, ZA.

376) Wherever blessings are required, the Creator, Malchut, should be blessed first. And if the Creator is not blessed first, the blessings do not persist.

377) When Isaac blessed Jacob, he first blessed the Creator, as it is written, “See, the smell of my son is as the smell of a field which the Lord has blessed.” Here, there is a blessing for the Creator, as it is written, “which the Lord has blessed,” meaning that he was blessed with the keeping of the blessings. Afterwards, it is written, “And may God give you of the dew of heaven and of the fatness of the earth.” This is so because a field, Malchut, has already been kept by the keeping of the blessings because the blessings stem from her only after she was already kept in the blessings. Similarly, first, Jacob blessed the Creator, and then he blessed his sons, as it is written, “In the morning he eats prey.” In the morning, a person should bless the Creator first, and then the rest of the people in the world.

378) When Jacob wanted to bless the sons of Joseph, he saw in the spirit of holiness that Jeroboam son of Nebat was to come out of Ephraim. He said, “Who are these”? And he said, “These are your gods, oh Israel.”

In all those sides in the evil serpent, from the spirit of impurity, it is the serpent, and SAM is riding it. They are a male and a female, and when they mate, they are called “These,” in plural form, to indicate that they are not united like the male and female in Kedusha [holiness], but are separated. They appear in the world in all the aspects that extend from the serpent, and they are from the Zivug of male and female, called “These.”

379) The spirit of holiness, Nukva de ZA, called “this,” is the covenant. It is the imprint of the word that is always within man. Also, “This is my God, and I will praise Him,” is the Creator, ZA, in singular form. However, ZON de Sitra AchraSAM and the serpent, are called “these,” in plural form. This is why it is written, “These are your gods oh Israel.”

380) This is why it is written, “Even these may forget,” which are ZON de Sitra Achra, “And I will not forget you.” This “I” is the Nukva de ZA, “Will not forget you.” It is written, “For these I weep,” since the sin of the calf, which is called “these,” caused them weeping, as it is because of that that the Temple was ruined. “For these I weep,” since the serpent and SAM have been given permission to rule over Israel and to destroy the Temple. This is the holy spirit, the Nukva, called “I.”

381) It is written, “These are the words of the covenant.” And how is it possible that “these” is the name of ZON de Sitra Achra? However, all those curses exist within the “these,” the Sitra Achra, since there is where all the curses are present. The serpent is cursed. It has been cursed, “You are more cursed than all the animals of the field.” And this is why the Torah comes first and says, “These,” referring to one who broke the words of the covenant.

382) And why does it even say in Kedusha, “These are the commandments which the Lord commanded”? It is because all the Mitzvot [commandments] of the Torah are to cleanse man, so he will not stray from this path and will keep from the Sitra Achra and part from them. And why does it say, “These are the generations of Noah”? There, too, it is the Sitra Achra, since Ham, the father of Canaan came out, and it is written, “Cursed be Canaan,” and he is of these, since the serpent is cursed.

383) And they said, “These are your gods, oh Israel.” All of that is the insides of the waste of gold. Aaron offered gold, his side, left, which comprises fire. This side is regarded as gold and as fire. The waste of gold is the Klipot and the impurity. The spirit of impurity is always in the desert, and it found a place at that time to strengthen in it and to grip to Israel.

384) And Israel’s purification from the first filth of the serpent, which cast in the world and caused death to the world by the sin of the tree of knowledge—from which they were purified when they stood by Mount Sinai—returned again. And once again, the serpent caused them to defile them and to overcome them, and caused death to them and to the generations following them, as it is written, “I said, ‘You are godlike, but you will die as humans.’” This is so because due to the calf, the sentence of death returned to them, as in Adam HaRishon.

385) Hence, when Jacob saw in Jeroboam son of Nebat—who was an idolater—in the spirit of holiness, he was alarmed and said, “Who are these?” Afterwards, when he wanted to bless them, he blessed Divinity first, and then blessed his sons. Since he blessed the Creator first, from that place, which he blessed first, he later blessed them, as it is written, “The angel that redeems me from all evil shall bless the boys.” This means that Divinity, who is called “an angel,” will bless them, and by that, he was certain that his blessing will not reach Jeroboam and his friends.

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