ויאמר יוסף אל־אביו בני הם אשר־נתן־לי אלהים בזה ויאמר קחם־נא אלי ואברכם
And Joseph said to his father, “They are my sons, whom God has given me here.” “Bring them up to me,” he said, “that I may bless them.”

In Parashat Vayechi, the final portion of Sefer Bereshit, we encounter profound Qabalistic themes embedded in Jacob's blessings to his sons and grandsons. The text reveals a tapestry of interwoven destinies, hinting at spiritual archetypes and reincarnations.

Jacob's declaration, "El Shaddai appeared to me in Luz" (Bereshit 48:3), subtly references Moses and Aaron. Intriguingly, the gematria (numerical value) of "El Shaddai" equals "Moses," while the Hebrew word for "appeared" rearranges into "Aaron." This linguistic mysticism signifies the intertwined destinies of these foundational figures in Jewish history.

In Bereshit 48:7, Rachel's death is described with the Hebrew words whose head letters spell "ma’arav—west." This aligns with the Qabalistic view of Rachel as the "Lower Shechinah" residing in the west. The Shechinah, G'd's divine presence, manifests in different forms and locations, embodying the dynamic nature of the divine in the world.

The blessing of Ephraim before Menashe (Bereshit 48:20) parallels the story of Hevel and Kayin. Just as Hevel, the younger, preceded Kayin, Ephraim, the younger, is given precedence over Menashe. This not only reflects historical precedence but also hints at a deeper, spiritual order.

In Siman 49, the focus shifts to Reuven, Jacob's firstborn. The narrative connects Reuven to Kayin, the firstborn of Adam, through a complex web of reincarnation and spiritual rectification. The story of Reuven and the transfer of the firstborn right (bechorah) is seen as part of a larger cosmic process of correcting the primordial sin of Kayin.

Moshe, in the context of the Messiah (Moshiach), is discussed in Bereshit 49:10. The Zohar interprets "Shiloh" as a reference to Moshe, who is also seen as Moshiach Ben Dovid. This interpretation emphasizes the role of Moshe in the rectification of Adam Harishon's sin and the ultimate redemption he will bring as the Moshiach.

The parting of Jacob, as described in Bereshit 49:33, symbolizes the mystical process of pairing between Zehr Anpin (symbolizing the divine masculine) and Nukvah (the divine feminine). The bending and straightening gestures indicate the spiritual dynamics required for this sacred union.