Embedded Bedrock: Dreams of a Final Beginning - The relationship of בראשית to the moment of this השלמה is expressed not only in the Zohar’s description of the עמידה but in the קויתי השם which רמח"ל sees as the equivalent of בראשית=תקוה and in the ברכות which are the continuation of ברכות השם לעולם. Though the ברכות of Moshe and דוד are viewed as continuations, truth is that Creation is involved in the type of Berachot that constrain, whereas Moshe’s berachot are unique in being only expansive, which means that they are post-Creation. The closing of the period of אל שדי in all the issues from Creation is equivalent to the development of Historical Consciousness. All of Ya’akov’s berachot were given to him as א-ל שד-י and only Creation and מילה were that way. Indeed later we are told וארא אל האבות בא-ל שד-י and that is the point of Rashi, that it is an element of Avot.
All of the Beginning is a story of תערובת from the moment that the עורב refuses to leave the תיבה after תשמיש בתיבה, a story whose primal roots are in the original הבדלת אור וחושך and then the hell of ויבדל אלוקים that created מחלוקת. The אבות cannot solve it until Yaakov for all of them had תערובת בזרעם and as long as there was מחלוקת ביניהם there was no חיבור of ייחוד תתאה ויחוד עילאה and only in ויחי does Ya’akov complete the שמע with ברוך שם which redefines קריאת שמע על המט"ה. Just as נח searched for the lowest world through יצר and drunkenness with יחור גן עדן so too is the מטה of Ya’akov a story of the lowest, in which Yosef and יצר must be the operating factor in עולם הזה such that the purely sexual of עולם הזה is the only possible tikkun of integration, which here becomes the bed, then the חדר המטות of the מקדש, the בית מלוני, קצר המצע מהשתרע – שיר השירים – עלי יניח צדיק ראשו - and this is why the בלבל יצועי אביו was so incredibly devastating.
Only the integration of מטתו שלמה solves תערובת of פסול ורשע (as Rashi puts it) and thus closing the gap that the גיד הנשה left requires the אסיפה אל המטה of the רגליים along with all history. This requires the consolidation of the למטה with the עליון, the closing of the סולם, the קדושה which allows the lovemaking to the יעקב on the כסא הכבוד.

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