The Torah in this week’s Parsha states: וַיַשְׁכֵּם לָבָן בַבֹּקֶר וַיְׁנַשֵּק לְׁבָנָיו וְׁלִבְׁנוֹתָיו גוֹ' וַיֵּלֶךְ וַיָשָב לָבָן לִמְׁקֹּמוֹ וְׁיַעֲקֹּב הָלַךְ לְׁדַרְׁכוֹ גוֹ' “And Lovon arose early in the morning and kissed his sons and daughters, and Lovon went and returned to his place and Yaakov went on his way.”
The Alter Rebbe expounds in Torah Ohr (The Chassidishe Parsha of the week) and the Mitteler Rebbe also expounds in his work “Toras Chaim” on the end of our Parsha [according to the known maxim that “The Torah primarily refers to lofty spiritual matters and also hints at matters in the lowly realms”].
When the Torah writes here that: “Lovon arose early in the morning” ‘Lovon’ here refers to the lofty spiritual levels of ‘Loven’ - the ‘supernal whiteness’ all the way up to Hashem’s essence Blessed be He.
When the Torah writes: “And Lovon kissed his sons and his daughters” this refers to a unique Divine ‘Hamshocha’ into the “sons” and the “daughters” of the ‘Seder Hishtalshelus’ - where the term “sons” refers to the male aspect of the ‘Seder Hishtalshelus’ who are the givers and the term “daughters” refers to the female aspects of the ‘Seder Hishtalshelus’ who are the recipients, because the whole system of the ‘Seder Hishtalshelus’ is divided into two categories of the ‘Mashpia’ and the Mekabel, and both of them receive a unique ‘Hashpoah’ from the ‘supernal Loven’ in a manner of a kiss, because a kiss represents the ultimate devotion and a very unique ‘Hashpoah’.
This occurs every morning of every day, because every morning the ‘supernal Loven’ is extended below. This is a unique stimulus and impetus from Hashem’s very essence Blessed be He, as the verse states: “He kissed his sons and his daughters.”
And since every Divine Hamshocha is dependent on an action from man, as the Torah states: לְׁמַעֲשֵּה יָדֶיךָ תִכְׁסֹּף “You desire the work of Your hands” therefore a person’s Avodah and Action also needs to be in a similar manner to the Hamshocha.
This is why every day, the morning is a time for prayer, as the Possuk states: וַיַשְׁכֵּם אַבְׁרָהָם בַבֹּקֶר וַיַחֲבֹּש אֶת חֲמֹּרוֹ “And Avrohom arose early in the morning, and he saddled his donkey” for the words וַיַחֲבֹּש אֶת חֲמֹּרוֹ which we translated as “he saddled his donkey” here alludes to a different meaning that of restraining one’s materialism. This refers to prayer which is about battling with the coarseness and materialism of the physical body so that as a result of an Avodah in prayer the ‘supernal Loven’ is drawn down below.
And the Possuk continues: וַיֵּלֶךְ וַיָשָב לָבָן לִמְׁקֹּמוֹ וְׁיַעֲקֹּב הָלַךְ לְׁדַרְׁכוֹ גוַ' “And Lovon went and returned to his place and Yaacov went on his way,” and in the above mentioned Maamorim it is explained that after prayers the illumination of the ‘supernal Loven’ departs and returns above, which explain the words of the Possuk that says: “Lovon returned to his place” meaning that this illumination becomes integrated within Hashem’s essence “And Yaacov went on his way” that Yaacov went and drew himself into Torah and Mitzvahs, because the ‘Torah’ is called a ‘way’.
This is the extent of the Alter Rebbe’s words in the ‘Torah Ohr’.
All of this means that after the withdrawal of this great illumination, is a time for our Avodah down here below.
And we can even add that not only after the revelation and after the illumination has been withdrawn, does it become the time for one’s Avodah below but rather the time for our Avodah below is specifically after the departure of this illumination. But even more so, only after the departure of the illumination, it is even possible for there to be an Avodah below.
To clarify it can be said that in order for a person to do an Avodah i.e. “our deeds, our Avodah” First a ‘Person’ and the ‘world’ need to exist, just as it is with the study of Torah and more specifically the study of the oral Torah, where one is supposed to understand and grasp the Torah that is being studied even in one’s animal soul (After first understanding the Torah in one’s intellect of one’s Divine Soul) in an absolute unity which will surpass any other kind of unity.
Similarly, one’s Avodah should be in refining the physicality of the world, and on a higher level the purification of the physicality of the world and on an even higher level, the elevation of the physical matter of the world. To facilitate of all this a person and a world...
