“And whatever You will give me, I will surely give a tenth to You”— "עשר אעשרנו לך"—the word for “ten,” the gematria of the letter “yud” is repeated. Thus, Yaakov is vowing to Hashem that in all worldly matters, he will heed to include both “yud”s of "וייצר". In other words, he will strive to serve Hashem with both yetzers, the yetzer tov and the yetzer hara, since that is the purpose of creation, as it is written: "וייצר ה' אלקים את האדם".
Yaakov Saw the Shape of an Aleph
With much satisfaction, we can now explain the intriguing allusion presented by the Megaleh Amukos. Regarding the words: "ויצא יעקב מבאר שבע"—he interpreted the word ויצ"א as an acronym for ו'ירא י'עקב צ'ורת א'לף—Yaakov saw the shape of an “aleph.” We will refer to a teaching in the Zohar hakadosh (Bereishis 26a) regarding the passuk: "וייצר ה' אלקים את האדם"—Hashem Elokim formed the man. The Zohar breaks down the word וייצ"ר into the two components וי"י צר. This suggests that HKB”H drew or inscribed the letters “yud, vav, yud” on man’s countenance; man’s two eyes resemble “yud”s, and the nose in between them resembles the letter “vav.”
In the Megaleh Amukos on Va’etchanan (162), he writes that these three letters on man’s countenance represent the letter “aleph.” The Tikunei Zohar (Intro. 15b) explains this phenomenon as follows: The letter “aleph”— א' – is formed by the three letters יו"י. It has a “yud” at its top right and another “yud” at its bottom left. A diagonal “vav” in the middle of the “aleph” connects the two “yud”s. Additionally, the gematria of these three letters (10+6+10) equals the gematria of the name Havaya (26).
We can now embellish this thought based on our current discussion. HKB”H drew the equivalent of the name Havaya on man’s countenance with the component parts of the letter “aleph,” to allude to the two yetzers. The top “yud” on the right side of the “aleph,” alludes to the yetzer tov residing in the right cavity of the heart. As such, its tip points upwards, because the yetzer tov influences a person to direct all of his actions and thoughts heavenwards, solely for the sake of Hashem. In contrast, the bottom “yud” on the left side of the “aleph,” alludes to the yetzer hara residing in the left cavity of the heart. As such, its tip points downwards, because the yetzer hara is a negative influence that drags a person down; it entices a person to satisfy his meaningless, earthly desires.
As for the letter “vav” in the middle of the “aleph” that connects the two “yud”s, it alludes to the avodah that is expected of a Jew. It is his job to unite the two yetzers by transforming the yetzer hara into a positive influence, a yetzer tov. Now, with regards to the letter “vav,” the Gemara teaches us (Pesachim 5a): "וי"ו מוסיף על ענין ראשון"—the letter “vav” adds to the previous subject. In other words, the letter “vav” connects something that follows later with something that preceded it. In our case, it connects the two yetzers as forces for good assisting a person to better serve Hashem, in keeping with the teaching: “With all your heart” means with both of your yetzers—with the yetzer tov and the yetzer hara.
We can now truly appreciate the remez presented by the Megaleh Amukos: The word ויצ"א is an acronym for ו'ירא י'עקב צ'ורת א'לף—Yaakov saw the shape of an “aleph.” As explained, the letter “aleph” is formed by the three letters “yud, vav, yud.” Thus, it symbolizes the fact that Yaakov Avinu determined that the halachah accords with Avraham Avinu—that a Jew should serve Hashem with both yetzers. Therefore, after he received the Berachos from Yitzchak, he was compelled to go to Charan. There, he worked for Lavan as a shepherd, engaging in the work of Olam HaZeh. As we know, we was extremely successful, became a wealthy man, and used his material wealth to serve Hashem.
