Accordingly, the matter of the chieftains of Eisov
can now also be understood as the Possuk states: וְאֵלֶּה הַמְּלָכִים אֲשֶׁר מָלְכוּ בְאֶרֶץ אֱדוֹם לִפְנֵי מְלָךְ מָלַךְ לִבְנֵי יִשְׂרָאֵל “And these are the kings who reigned in the land of Edom before any King reigned over the B’nei Yisroel,” and it is explained in the writings of the Arizal that this Possuk refers to the seven Kings of 'Tohu', who preceded 'Tikkun' (as the maxim 'He advanced his claims') which is what is says 'Before any kings reigned over the B’nei Yisroel' that the reason for the head start in Time below is because of the head start in ‘Time’ above which is in the 'Seder Hishtalshelus', and the reason for the head start in the 'Seder Hishtalshelus' is due to the advancement in level, namely because the lights of 'Tohu' are many lights, and not just in quantity, but also and mainly in quality too.
And therefore, when Yaakov saw all the chieftains that are written above, Yaakov wondered out loud and said: "Who can conquer them all?" And that is because from the perspective of their root they have the strength of 'Tohu'.
Except, it is about this that the Possuk states 'These are the children of Yaakov Yosef', that through this can the refinement and elevation of the sparks of 'Tohu' be carried out. The idea is that, as is known in Chassidus, even though Yaakov's primary interest is Yosef ("These are the children of Yaakov Yosef") to the extent that they are both as one, nevertheless Yosef himself has a unique quality which is the matter of the 'Hamshocho' into the spiritual worlds of 'Briyah’-creation, 'Yetzirah' formation and 'Asiyah' action.
In other words, Yaakov, who is one of our forefathers who are referred to as the 'Merkovoh, is in the spiritual world of 'Atzilus', which is a rectified world as the Possuk states: לֹא יְגֻרְךָ רָע 'Evil does not reside with you'. Whereas, [by contrast] the task of Yosef - הַמַשְׁבִיר לְכָל עַם הָאָרֶץ “The provider to all the people of the land” - was to bring down and to extend below the state of 'Tikkun' into the spiritual worlds of 'Briyah, Yetzirah and Asiyah', and to draw it down even to the lowest descent into Egypt, the עֶרְוַת הָאָרֶץ “The nakedness of the land” in order to refine refinements etc.
And this is also the reason for the descent of the Neshomoh below, as is known in Chassidus, that the Neshomoh itself does not need any kind of rectification at all for itself, nor does it need to pervade a physical body in this world etc except to draw down Divine light to rectify them, which is the general concept of the Avodah of Birurim.
It is specifically through the descent into the spiritual worlds of 'Briyah, Yetzirah and Asiyah' to refine refinements, does the state of 'Chessed from the inside' extend into the spiritual world of 'Atzilus', the world of 'Tikun'.
