And He Called His Son Joseph

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26) “And he called his son Joseph.” Jacob questioned his sons and told them, “I see many and great troubles coming over your children. It is necessary to find higher Rachamim [mercy].

27) “And if you wish to be out of all the troubles, swear to me and we will place the Maker of the world between us forever, so you will practice truth and judgment and will be as your fathers. And you will command this in each generation following you. If you wish to do so, you will come out of all the troubles that will come upon you.”

28) And he called only his son Joseph, and not all the tribes, as it is written, “And present justice in the gate; perhaps the Lord … will pardon the remnant of Joseph.” All of the children of Israel are called “Joseph.” Here, too, the name Joseph includes all the tribes.

29) Jacob said, “If you do so, you will not bury any of my sons in Egypt, but bring me back to your land in peace.”

30) And said to him, “If I have found favor in Your eyes,” “Put your hand under my thigh.” What is “Your hand”? It is written, “Gird your sword upon your thigh, O mighty one, Your glory and thy majesty.” And also, “Your hand under my thigh” means a sword. A sword has Hesed and truth, Yesod, in which there is light of Hassadim and light of Hochma, which is called “truth,” and is called “the light of the face.” He says about it, “Mercy and truth will go before Your face.” The face of the Creator is their share.

Had his sons been good and done what they had taken upon themselves, none of their sons would have died in Egypt, since the abundance that the Creator sentences to people is only on condition that they are good. As David said, “That the Lord may fulfill His word, which He spoke concerning me, saying, ‘If your children keep their way, to walk before Me in truth.” And if not, then not.

31) How fairer is the spirit of the father than the spirit of the son? The spirit of the father is the spirit of the son, spirit that extends from spirit. Thus, the preeminence of the spirit of the father over him is as the value of the root compared to its branch. If there is assistance of another air in the spirit of the son—from the Sitra Achra—he is born incomplete, since he becomes deficient by that air of the Sitra Achra.

33) “And … said, ‘Swear to me,’ and he swore to him,” as it is written, “The Lord has sworn by His right hand, and by the arm of His strength.” “The Lord has sworn,” to deliver Israel from their exile. This is what He swore to them. “And he swore to him” relates to the Creator, too, who swore that He would not leave them in the land of their enemies.

34) “Then he said, ‘Let me go, for the dawn is breaking.’ But he said, ‘I will not let you go unless you bless me.’” What is, “You bless me”? It is the blessing that the angel blessed him—giving them exile and swearing that he would redeem them from it, as it is written, “Your name shall no longer be Jacob, but Israel,” since the name, Israel, contains Din and Rachamim, exile and redemption, and the exile is a direct cause of the redemption.

35) The Creator is destined to make it so that each and everyone of the sons of Israel will be under His throne, and they will be more important than all the angels above. This is the reason why you find a long Vav in the Torah, such as the Vav from the verse, “Whatsoever goes on the belly” [Gahon (belly) is written with a long Vav, ], which implies that the Creator swore to the perfection of six generations—Abraham, Isaac, Jacob, Moses, Aaron, and Joseph—the six Sefirot HGT NHY. And because of those six, it is written, “And Israel bowed down upon the bed’s head,” since Israel is ZA, which includes HGT NHY. Israel’s bowing implies that the Messiah will come at the end of the six thousand years, which implies to the six complete SefirotHGT NHY, related to his clothing of upper AVI, whose Sefirot are one thousand each, and Divinity will be with them.

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