In Parshas Vayishlach, the Torah speaks about how Yaakov met up with his brother Eisav after leaving the house of Lavan. Yaakov sent messengers to Eisav to find out if Eisav had forgiven him and would greet him as a brother, or if he angry with him. The messengers replied that Eisav was still angry with him for purchasing the right of being the first-born, and prepared an army of 400 men to attack Yaakov and his family.
Yaakov did three things: He prayed to Hashem to help him, he sent Eisav gifts of many animals to appease him, and he prepared for war to fight with him. In the end, he came right up to Eisav and bowed to him seven times, and Eisav changed his mind and decided not to battle with him.
Introduction to the Maamar:
Due to the complexity of the concepts discussed in the maamar, we will give an introduction explaining the background of the mystical story, and the various levels of Hishtalshelus involved in the story.
The explanation here is based on the commentary of the Mittler Rebbe in Toras Chayim on this maamar, as well as Or HaTorah of the Tzemach Tzedek.
We will first give a basic rundown of the “Seder Hishtalshelus,” the chain-like descent of spiritual levels between Hashem’s Infinite Light and our physical world:
Hashem’s Infinite Light
In Hashem, this Light is “still included in its Source” in His Essence, and that is where His Essential Pleasure in the Jewish People and their service of Him is revealed.
The First Tzimtzum / Creation of Space
The First Tzimtzum, complete concealment of Hashem’s Infinite Light, which created a “space” that has a beginning and end, and which is “empty” from perceiving His Infinite Light.
The Kav
Hashem shines into this “space” a focused ray of His Light that is limited enough to create worlds without overwhelming them. This Light is called “the Kav.”
Adam Kadmon
Adam Kadmon- “First Man,” the beginning of revelation of “vessels,” meaning, the 10 Sefiros, which correspond to the 10 soul powers of man. Hashem’s revealed plan and desire for the creation of the world with all its details, like a person’s essential desire for a house, when he “knows” what he wants before he reveals any of the details.
Akudim
The way that the 10 Lights of the Sefiros are manifest before being limited in practical application, like all the desires a person has that exist simultaneously since they are not limited to a specific reality. (i.e., he wants to be the smartest person in the world, and learn all day, and the wealthiest person in the world that runs the best business in the world, and the go on vacation by himself all day, and spend all day with his family etc.). When these desires are all deep inside of the person, they can exist at full force simultaneously, since none of them are tangible.
Tohu - Makifim
The way these 10 Lights are revealed in their raw unlimited form, like a person full of passion for 10 different things, that has a total breakdown from trying to have everything unlimited in a limited world. This is called Tohu. The “broken pieces of the vessels” that shattered with this breakdown “fell” into the unholiness of the created worlds.
Tikkun - Atik and Arich, Atzilus
When this breakdown between unlimited Lights and finite vessels occurred, Hashem had to reveal a deeper Light that can “fix” this problem, by introducing “bittul.” This is the revelation that since all existence is equally included in the greater True Existence of Hashem, so limiting each specific quality and desire so that they can all work together in the service of Hashem is the ultimate goal. This “correction” process is called Tikun. The world of Atzilus is a level that was already fully “corrected” and permeated with absolute bittul, to the extent that it is completely united with G-dlyness.
Parsa
For worlds to be created that feel separate from their Source, Hashem had to hide the Light of “the Kav,” through a “Parsa-Curtain.” This is like hiding deep mystical concepts in simple analogies. The one saying the analogy understands the deep meaning of the story, but someone else listening thinks is just a plain story. The story of creation of souls and angels and worlds and the physical world is a “story” that to us looks just like a story, but to Hashem has infinite depth and meaning. This “Parsa-Curtain” separates the Divine World of Atzilus from the created worlds.
Beria, Yetzira, Asiya
The created worlds (after the “Parsa”) exist in three levels: Beria-Creation, Yetzira-Formation, Asiya-Action. These three levels are like how an idea is expressed in thought, speech, and action. In thought, the idea is “created” from something hidden, the depth of the intellect, and is “interacted” with, within the person himself. In speech, the idea that was expressed in thought takes on form and can be shared with another person. In action, that idea becomes tangible and effects the world around him. Similary, the “story” of creation takes place on three levels, with the physical world -Asiya- being a manifestation of how the story takes place in the higher levels of Yetzira and Beriah.
Klipas Noga
As part of the process of the “story” of creation, there is an element of concealment of Hashem’s presence. Each successive world feels more independent of its source, as though it was something separate from Hashem. This feeling is most strongly felt in the physical world. This concealment of the truth of Hashem’s Oneness is like a shell that covers over the fruit inside. This is called “Kelipa-shell/covering.” The “Kelipa” that can be easily removed is called “Kelipas Noga-a covering that allows some Light to go through.” All the permissible physical and spiritual things in the world -except for the Divine Jewish soul, the Torah, and the MItzvos- contain an element of Kelipas Noga, which can be “peeled away” through proper intent to used that thing in the service of Hashem, and thereby reveal the “sparks of Holiness” hidden in it.
Gimel Klipos Hatmeos
Things are not kosher and actions, words, and thoughts that are forbidden by the Torah have such a thick covering of Kelipa that the Divinity hidden in them cannot be accessed in any way (except by destroying or avoiding them). These impermeable Kelipos are called “the three completely impure Kelipos.” All the Kelipos are (mostly) a result of the “Breaking of the vessels of Tohu,” resulting in fragmentation and a feeling of separateness from the Source throughout the levels of creation.
This was a basic run-through of the order of Hishtalshelus, the chainlike descent of levels of existence. Now, we can begin to explain the deeper meaning of the story of Yaakov and Eisav, in a few steps.
- Yaakov and Eisav were twins, and were born a few seconds apart. Nonetheless, Eisav was born first, and therefore he inherited the birthright of additional inheritance. Because of this, Yaakov had to purchase the birthright from Eisav, which he did in a legal document in exchange for a pot of lentil soup.
- However, we find that when Yaakov fought with the angel appointed over Eisav, he forced the angel to admit that in truth the firstborn birthright belonged to Yaakov. Later, Hashem appeared to Yaakov at Beis El and confirmed the fact that Yaakov owned the firstborn birthright. To understand this, Rashi (on Bereishis 25:26) brings an analogy from the Midrash: If there is a tube that is sealed on one end, and someone puts objects (that take up the width of the tube) into that tube, then whatever was put into the tube first will leave the tube last.
In this picture, the ball inserted first, ball A, will be the third ball to exit the tube, after balls C and B. So too, the seed that formed Yaakov entered the womb first, and was followed by the seed that formed Eisav. However, when Rivka gave birth, she gave birth to Eisav first, followed by Yaakov, since Eisav was positioned closer to the entrance of the womb and Yaakov was positioned deeper inside the womb. Because Yaakov was conceived first, that is why he is the “firstborn” in a certain sense. However, since Eisav was born first, he is firstborn in the more literal sense. Yaakov “purchased” the firstborn birthright from Eisav so that he should be considered the firstborn in actuality just as he was “first” in conception.
- This dynamic represents and reflects on a similar spiritual concept: In the ultimate source of Yaakov, he is much higher than Eisav (he is the “first), but as he is “born” in this world, he is lower than Eisav (and Eisav is the “firstborn”). This because of the following: In the level of Adam Kadmon, (step four of Hishaltshelus), Yaakov is deeper and higher than Eisav. This is because Yaakov represents Tikun, and Eisav represents Tohu (steps 6 and 7 of Hishtalshelus).
What does this mean? Adam Kadmon is the level of Hashem’s Will and Pleasure that is the driving force behind the entire Hishtlashelus. This essential Will and Pleasure is the blue-print, as it were, of all following levels. In Hashem’s essential Will, He ultimately desired TIkun, that all things work together to serve Hashem, since in their source in Hashem they are all one. However, on the level of “Outer Will,” he desired that there be the idea of Tohu, of fragmentation and separateness, so that the revelation of His True Oneness should come about through the efforts of Yaakov and his descendants, which are the Jewish People. So, in terms of the ultimate goal of existence, Yaakov-Tikun is first and higher and deeper.
- However, in terms of revelation, Eisav-Tohu is revealed first. This is seen in the Hishtalshelus chart, where Tohu is number 6, while Tikun is number 7. This seeming superiority is not only in sequence, but in a very fundamental aspect: Tohu has much greater power than Tikun, at least on a revealed level. This is because the Lights of Tohu were all completely unlimited. This contrasts with Tikun, where the Lights are limited to be able to adapt to the limitations of the Keilim-Vessels and systems that they create and animate.
Because of the revealed superiority of Tohu over Tikkun, the derivate of Tohu, which is unholiness and fragmentation and separateness from its Source, seem much more powerful than the derivative of Tikkun, which are the Jewish People fulfilling Torah and Mitzvos in this world.
However, this was also part of the plan: That unholiness and chaos should seem more powerful than holiness, than Jewish People fulfilling Torah and Mitzvos, so that when the Jews fulfill their mission it should be considered a tremendous, seemingly impossible, accomplishment. Through this great accomplishment, the Jews reveal the very Essence of Hashem that is above and beyond the entire Hishtalshelus, and connect to Hashem on that deepest Essence level. This is because of the super-human effort required to accomplish their mission.
- So how is it possible for the Jewish People to accomplish their mission? The answer is that since at the level of Adam Kadmon (and higher) the Jewish People are rooted deeper in Hashem and are on a higher level, it is from that ultimate source that they receive the power down in this world to overcome and transform the chaos and fragmentation of Tohu as expressed in unholiness.
- The revelation of the ultimately superior source of Tikun-Jewish People is referred to as “the new revelation of the Name מ"ה which comes from the forehead of Adam Kadmon.” The idea of Adam Kadmon, as mentioned above, is the general all-encompassing desire and plan behind the entire Hishtalshelus of levels and worlds.
The “shining forehead” is a metaphor: It says (Koheles 8:1, see Rashi there) that the wisdom of truly wise person lights up his face. (This is like how the face a true Tzadik is “lit up” with a spiritual glow. This is, in a lower level, like what is says about Moshe that Hashem caused “light to be projected from his face” like the “sun,” and like Yehoshua whose face lit up like the “moon.”)
The “light” that comes from the person’s face is expressing something deep inside of him, the great delight he has in the wisdom he attains. (In fact, even a regular person’s face lights up when he hears truly exciting good news, which is expressing the delight he is feeling in himself.)
Now, this “light” is very intangible, it cannot be measured or defined, it can only be seen and experienced up close. This is different from a person’s speech, which can be recorded and given over in many ways. However, the disadvantage of the person’s speech is that it can become distorted, a person’s words can be taken out of context. However, this “light” of the face cannot be distorted, since it is nothing other than the person’s soul shining. This shows that it is a higher and more subtle revelation of the person than his speech.
The revelation which is the source of Tohu is referred to as deriving from the “breath of the mouth” of Adam Kadmon. This is the lower level of Hashem’s all-encompassing plan and desire, the “Outer Will” of Hashem, which is manifest in the world of Tohu. In order to correct the problem of the “Shattering of the Vessels” of Tohu, a deeper level needed to be revealed. That deeper level is revealing the true inner nature of Hashem’s Will, that He truly desires holiness, as manifest in Tikun. This deeper revelation is called the new revelation of the Name מ"ה. The word מ"ה means “what is it?” since it is such a lofty intangible light, like the light of the face of wise person. It also comes from the word מהות-Essence, since this lofty revelation expresses the Essence. In the Essence, all things exist as one, since there is only One Hashem, who included in Himself everything. It has the power to reveal the Divine unity underlying all existence and thereby reunite them with their source in the Oneness of Hashem.
- Based on this, we can understand what Yaakov said that: “עם לבן גרתי-I have dwelled with Lavan.” Why did Yaakov feel it important to tell Eisav that he dwelled with Lavan? Because Lavan represents the לובן העליון-The Whiteness of Above. The color white represents something simple and indivisible. Plain light that contains all colors is referred to as “white light.” The simple and most essential pleasure of Hashem which is the driving force behind all existence is referred to as “the Whiteness of Above.” This is the inner delight Hashem has in the fulfillment of His plan to have a dwelling place in this world in a manner of Tikun through the service of the Jewish People, starting with the forefathers, Avraham, Yitzchok, and Yaakov. This great delight, the “Whiteness of Above,” is expressed in the “Name מ"ה ” that was shining in the soul of Yaakov. It gave him the power to realign his entire life with the mode of Tikun, so that everything in his life expressed Hashem’s Oneness. Furthermore, he used this power to correct the spiritual source of Eisav in the world of Tohu. This is expressed in the fact that he defeated the angel of Eisav before physically meeting up with Eisav.
Yaakov was saying that because he “dwelled with Lavan,” with this spiritual power of מ"ה-bittul, which ultimately derive from an even higher level than Eisav, he therefore had the power to transform Eisav as well.
This was needed even for Yaakov’s benefit. As explained previously, only in Yaakov’s ultimate source is he higher than Eisav, however, down here in the physical world, Eisav-Tohu is stronger. By transforming Eisav, Yaakov would be able to have both advantages, that of having the higher source and inner purpose of creation, and the strength and revealed power of Eisav. Eisav would also benefit greatly, for then, his great strength would be channeled into holiness, and he would reconnect to his source in Hashem.
- However, since Eisav’s ego was so great, he did not want to be transformed, and was ready to fight to not let himself be corrected.
So, what did Yaakov do? He had to bypass Eisav, and draw down into himself the power of Eisav’s source in holiness of Tohu. He did this by splitting the camp into two parts, since in Tohu there are 2 “channels” and not three, as in Tikun. He sent non-kosher animals as a gift to Eisav, since these animals also come from Tohu.
And he “bowed” to the source of Eisav, representing bending down the spiritual source of Eisav into himself. Once he had Eisav’s own source in him, Yaakov was then able to effect at least a partial transformation of Eisav, as expressed in the fact that Eisav changed his heart to not attack Yaakov and his family.
Back to the Maamar:
The Alter Rebbe will explain the mystical meaning of the verses of the beginning of the Parsha, one at a time. The maamar is divided into four parts, each part will explain either one verse or a group of several verses from the beginning of the Parsha.
Chapter 1 (א)
“And Yaakov sent messengers before himself, to Eisav, his brother, to the land of Seir, which is the field of Edom.” (Bereishis 32:4)
Now, it is known that Yaakov’s soul is rooted in the Divine Name “מה - Ma”h” of the World of Tikkun, and Eisav’s soul is rooted in the World of Tohu.
