…From the Kitvei Ari, Shaar HaLikutim, Parshat Eikev, gives us the codes and correspondences to enhance our kavanot during the seder to root us firmly in our faith through the rising of the sap, in the strength that comes from our assurance that good and evil both come from One Source– our Limitless Ain Sof– and all is the Glory of Ain Sof, including the shifting Wheel of Fortune, the changing seasons, & the transposition of circumstances. Just as Dark and Light are of Ain Sof and are both Holy, so is wealth and poverty, promotion and demotion, birth and barrenness, high and low– everything in its season…..

……These 2 years represent two periods of Judgement: Dinim of Binah/Imma and Dinah of Malkhut/Nukvah. Rashbi clarifies MiKetz to be understood as “the boundary where Dinim are defined.” Just as every aspect of Creation is meticulously, miraculously, and marvelously arranged in a precarious and beautiful balance– just as the ocean knows its boundary and by the Creator’s hand, does not swallow up the entire Earth– so too do the Kedusha and Klippah know their designated realms of influence and delineations of time and space. Dinim– and vulnerability to klippah as one’s character is tested and refined through the processes of humbling– has a designated time and occurs in designated spaces and are enacted or enforced through designated/appointed circumstances and people. The 2 year period “at the end of remembrance” where Yosef was forgotten is a period designated for an Upper Judgement and a Lower Judgement– one year for the Judgement of Binah/Imma and one year for the Judgement of Malkhut/Nukvah. Miketzz is this point where both Dinim are ONE (Echad) and culminated to completion. It is at the end of these 2 years he is remembered and re-meber-ed (to borrow from Toni Morrison’s concept of re-memory unique to Melanated Children of the Diaspora). It is at the end of these two years Yosef ascends out of prison and subsequently appointed to a station and status above even Pharoah!! He does not escape Egypt… Egypt can no longer contain him. ….

Parshat Toldot is a story of stories. Toldot itself is commonly translated as “generations,” however, could just as well be translated as “births,” hence, the clear etymological link between Toldot and Yulad, Molad, and Yuledet. Intriguingly, Molad refers to the birth of the Moon and the new month; thus, the yearly reading of Toldot arrives on the cusp of Rosh Chodesh Kislev. Yulad means ”was born,” and Yuledet means “birth”: thus, Toldot is a story of births….