The Deeper Meaning of Yaakov Splitting His Camp

Chapter 3

“So, he split the group of people into two camps...” (ibid. verse 8)

After Yaakov heard the report from the messengers that Eisav was coming to attack him with an army of 400 men, Yaakov split his camp in half. He said that he did this so that even if one camp is destroyed, the other camp will be able to escape and be saved.

The Alter Rebbe will explain the deeper meaning of why he split his camp into specifically two groups.

Now, the reason that Yaakov split his family into two camps can be understood by prefacing the known difference between the Worlds of Tohu and Tikkun.

הִּנֵּה הַטַּעַם שֶחִּלֵּק לִּשְנֵי מַחֲנוֹת דַּוְקָּא , רַקִּעֶשַעּודָּיַה הָּמָּּדְקַה יִּּפ לַע ןָּבּוי ןּוּקִּּתַה םָּלֹועְלּוהֹּתַה םָּלֹוע ןיֵּב שֵרְפֶהַה ,

Metaphors of Sefiros: Tohu and Tikkun

In the following explanation, the idea of Sefiros being arranged in “3 channels” or “one beneath each other” are metaphors:

The idea of the Sefiros of Tohu being “one beneath the other” represents how each Sefira is separate from the other Sefiros. From the perspective of each Sefira, there are two possibilities: The Sefira itself, or the other, different sefiros. For example, from the perspective of Chesed, there is either Chesed, or some other way that is not Chesed. There is no middle ground. In a certain sense, the “camp” of the Sefiros of Tohu is divided in half: Either you are with me or against me.

This contrasts the Sefiros of Tikkun which are in “3 Channels”: This means that there are three possibilities, 1-the Sefira itself, 2-the Sefira that works in the opposite way, and 3-how these two can work together. From the perspective of each Sefira of Tikkun it is not “with me or against me,” there is a higher truth that is bigger and truer than me that encompasses all of us equally, and since we are both part of that greater truth, we can work together to accomplish the ultimate objective.

In the World of Tohu, the Sefiros were separated, one beneath the other,

שֶבְּעוֹלָּם הַתֹּהוּ הָּיוּ הַסְּפִּירוֹת מְפוֹרָּדִּים "זֶה תַּחַת זֶה" ,

but in the World of Tikkun, they form channels.

ןיִּּוַק רּוּיִּצְּב םֵה ןּוּקִּּתַה םָּלֹועְּב לָּבֲא .

Three Channels and the Center

Meaning 3 Channels – Right, Left and Center – for the Center channel is one that also connects and unifies the Right and Left channels, so that they operate towards a single goal.

דְּ הַיְינוּ ג' קַוִּּין – יָּמִּין וּשְמֹאל וְאֶמְצַע , םַּג דֵחיַיְמּו רֵּבַחְמַה אּוה יִּעָּצְמֶאָּה וַקַהֶ ש תֹויְהִּל לאֹמְשּו ןיִּמָּיְּד ןיִּּוַקַה 'ב ןֵּכ מִּתְכַּלְּלִּים יַחַד .

As is known, that the sefira of Tiferes is a connector between Chesed-Kindness and Gevurah-Severity, and it joins them together to fulfill one purpose.

דַּעּודָּיַּכ דֶסֶח ןיֵּב עָּצּומְּמַה אּוה תֶרֶאְפִּת וּגְבוּרָּה וּמְחַבְּרָּם יָּחַד .

The middle Channel shows on how the other Sefiros are both part of something greater, and therefore can merge together.

And therefore, Yisroel, who are on the level of Tikkun, say “Kadosh,” three times specifically.

לֵאָּרְשִּיְךָּכְלּו , ןּוּקִּּתַה תַניִּחְבִּּב םֵהֶש, אוֹמְרִּים ג' פְּעָּמִּים "קָּדוֹש" דַּוְקָּא.

In the Kedusha prayer that is recited in Chazan’s repetition of the Amida, we recite three verses. The first verse is from Yeshaya (6:3) discussing the Serafim angels and how they praise Hashem, “וְקָּרָּא זֶה אֶל זֶה וְאָּמַר קָּדוֹש קָּדוֹש קָּדוֹש ה' צְבָּאוֹת מְלֹא כָּל הָּאָּרֶץ כְּבוֹדוֹ -And one [angel] called to the other and said, ‘Holy, holy, holy is the Lord of Hosts; the whole earth is full of His glory.’”

The fact that we say the same word “קָּדוֹש -holy" three times in a row, is because our service of Hashem is connected to the number three, corresponding to Tiferes, the Middle Channel, that unites the two opposite Channels of Kindness and Severity.

And it is written about them, the Jewish People, “And you will be to me as a Segulah-Treasure,” which is similar to the word for the vowel “Segol,” which is comprised of three dots – right, left and center.

וּכְתִּיב בָּּהֶם גַּם כֵּן (יִּתְרוֹ יט, ה) : "וִּהְיִּיתֶם לִּי סְגוּלָּה" , שֶהַסֶּגוֹ"ל הוּא ג' נְקוּדּוֹת – בְּחִּינַת יָּמִּין וּשְמֹאל וְאֶמְצַע כוּ' .

The three dots represent the three Channels, and the center dot represents Tiferes that merges the Right and Left Channels.

Tohu: Fragmentation and Duality

However, in the World of Tohu, which existed in a state of fragmentation, with the Sefiros being one under another and not unified, there were only two lines – since Chesed was by itself and Gevurah was by itself.

אֲבָּל בְּעוֹלָּם הַתֹּהוּ שֶהָּיוּ בִּּבְחִּינַת פֵּירוּד זֶה תַּחַת זֶה , וְלֹא נִּתְיַיחֲדוּ יַחַד , הֲרֵי זֶה רַק בְּחִּינַת ב' קַוִּּין – שֶהַחֶסֶד הוּא בִּּפְנֵי עַצְמוֹ וְהַגְּבוּרָּה הוּא בִּּפְנֵי עַצְמוֹ.

And, as this idea is explained elsewhere: In Tohu, the lights were very powerful and the vessels were very weak. Therefore, due to the weakness of the vessel in comparison to the light, the vessel was unable to contain the two opposing forces of Chesed and Gevurah together.

וּכְמוֹ שֶנִּּתְבָּּאֵר בֵּיאוּר הַדְּבָּרִּים בְּמָּקוֹם אַחֵר , שֶהָּעִּנְיָּן הוּא , לְפִּי שֶבַּתֹּהוּ הָּיוּ הָּאוֹרוֹת מְרוּבִּּים וְהַכֵּלִּים מוּעָּטִּים , וְלָּכֵן רֹואָּהְךֶרֵע יִּפְל יִּלְּכַה ןֶטֹוק דַצִּמ , עַל כֵּן אֵין הַכְּלִּי יְכוֹלָּה לְהָּכִּיל ב' הֲפָּכִּים חֶסֶד וּגְבוּרָּה יַחַד

As it is, by way of analogy, that a person whose intellect is insufficiently developed will not be able to functionally contain two opposing possibilities.

עַל דֶָּּּב לָּשָּמְךֶראָּדָּם : מִּי שֶשִּּכְלוֹ קָּטָּן לֹא יָּכִּיל ב' הֲפָּכִּים כְּלָּל .

Rather, if his mind will lean towards a favorable judgement, he will be unable to comprehend any reasoning to support a guilty verdict, and he will not tolerate any emotional draw towards a guilty verdict in his heart, instead, only accepting goodness and kindness.

אֶלָּּא אִּם יַטֶּה שִּכְלוֹ לִּזְכוּת, לֹא יִּמְצָּא אָּז שוּם שֵכֶל לְחוֹב , הָּיִּטְנ םּו ש לֹוּבְסִּי אֹלְו לְחוֹב בְּלִּבּוֹ , אֶלָּּא רַק טוֹב וָּחֶסֶד בִּּלְבַד.

And the opposite is also true, if he would be leaning intellectually and emotionally towards a guilty verdict, he would not tolerate any possibility of a favorable verdict.

ךּוּפיִּהְבּו , כַּאֲשֶר יַטֶּה לְחוֹב , לֹא יִּסְבּוֹל תּוכְזִּל הָּיִּטְנ לָּלְּכ .

Thus, he is only ever operating according to one “channel” or set of principles – at times the right side (Chesed) in favor, and at other times the left side (Gevurah) to a guilty verdict.

וְנִּמְצָּא, אֵינוֹ אֶלָּּא בְּקַו אֶחָּד תָּּמִּיד – יִּמָּה וַקְּב םיִּמָּעְּפזְ כוּ ת , וּפְעָּמִּים בְּקַו הַשְּמֹאל לְחוֹב .

Tikkun: The Third Channel and Integration

However, in the World of Tikkun, when there is a third channel that includes Tiferes discerns between Chesed and Gevurah, so that also in a time of strict judgement, there is a possibility to find favor, and vice versa, since in Tikkun the lights are diminished and the vessels are substantial, so the vessels are broad enough to contain two opposing approaches.

ןּוּקִּּתַּב לָּבֲא– שֶהַתִּּפְאֶרֶת מַכְרִּיעַ בֵּין חֶסֶד וּגְבוּרָּה , הַיְינוּ שֶגַּם בִּּשְעַת הַדִּּין יוּכַל יִּטְנ לְזְכוּת , ןֵּכ םַּג תֹויְהִּלזְכוּךֶפיֵהְל ןֵכְו ת , לְפִּי ןּוּקִּּתַּבֶ ש– הָּאוֹרוֹת מוּעָּטִּים וְהַכֵּלִּים מְרוּבִּּים , נִּמְצָּא הַכְּלִּי רָּחָּב לְקַבֵּל גַּם ב' הֲפָּכִּים .

However, regarding Yaakov and Eisav, where Yaakov had to draw to himself the Encompassing Light of Tohu, meaning the unlimited light of Tohu, Yaakov had to present an offering that reached that level of Tohu.

וְאָּמְנָּם בְּעוּבְדָּּא זוֹ דְּיַעֲקֹב וְעֵשָּו , שֶהָּיָּה ְּד ףיִּקַּמַה ֹולְךיִּשְמַהְלְךיִּרָּצ בֹקֲעַיתֹהוּ , שֶהוּא בְּחִּינַת הָּאוֹר דְּתֹהוּ שֶבְּלִּי גְּבוּל כוּ' , .םָּשְל ן"ַמ תֹולֲעַהְלְךַרְצּוהְךָּכְל

And it is known that any offering must match the characteristics of the level that is being drawn down, since the manner of the offering determines the drawing-down.

וְיָּדוּעַ שֶהַמַֹּויְהִּלְךיִּרָּצ ן"ת לְפִּי אוֹפֶן יִּשְמַהְל הֶצֹורֶש הָּכָּשְמַהַה , מִּשּוּם שֶלְּפִּי אוֹפֶן הַהַעֲלָּאָּה .הָּכָּשְמַהַה איִּהְךָּּכ

That being the case, since Tohu has only two lines, as mentioned previously, Yaakov had to establish himself in this way as well.

וְהוֹאִּיל וְכֵן , מֵאַחַר שֶבְּתֹהוּ הָּיָּה רַק ב' קַוִּּין כַּנַּ"ל , רְצּוהְךָּכְל תֹו שֲעַל בֹקֲעַיְך עַצְמוֹ גַּם כֵּן בְּדוּגְמָּא זוֹ.

And this is the meaning that Yaakov “split his camp into two,” in order to follow the pattern of the World of Tohu, in which the Sefiros were set up one under the other.

םָּעָּה תֶא ץַחַיַו" ּוהֶזְוכוּ' לִּשְנֵי מַחֲנוֹת" , לִּהְיוֹת דּוּגְמַת עוֹלָּם הַתֹּהוּ , שֶלְּשָּם הָּיָּה ל"ַּנַּכ ןיִּּוַק 'ג רּוּיִּצְּב אֹלְו "הֶז תַחַּת הֶז" ,

In this way he connected to the World of Tohu in order to drawn down the Encompassing Light from there.

וְעַל יְדֵי זֶה יִּתְקַשֵּר בְּעוֹלָּם הַתֹּהוּ ףיִּקַמ רֹואָּהְךיִּשְמַהְל כוּ' .

And from this reason itself, it can be understood why Yaakov offered to Eisav “the mincha-offering” of 200 goats,

וּמִּזֶּה הַטַּעַם עַצְמוֹ יוּבָּן הַטַּעַם מַה שֶהִּקְרִּיב יַעֲקֹב הַ"מִּּנְחָּה" (פָּּרָּשָּתֵנוּ לב, יד־טו) :"עִּזִּּים מָּאתַיִּם כוּ' "–

since the function of this mincha-offering was to draw down the Encompassing Light. And this is similar to the concept of Korbonos-Sacrifices, which are an elevation that elicits a drawing-down.

שֶעִּנְיַן מִּנְחָּה זוֹ הִּיא הַעֲלָּאַת יִּשְמַהְל ן"ַמ ל"ַּנַה ףיִּקַּמַה , ַיְנִּעְךֶרֶּד לַע אּוהְון תֹונָּּבְרָּקַה , יִּשְמַהְל ן"ַמ תַאָּלֲעַה םֵהֶש מַ"ד כַּנּוֹדָּע .

Nevertheless, Yaakov’s offering to Eisav was not in accordance with the precepts of the Torah,

ךֶרֶּד לַע אֹּלֶשֹותָּחְנִּמ הָּתְיָּה ןֵכ יִּּפ לַע ףַאְו הָּרֹוּתַּבֶש תֹונָּּבְרָּקַה טַּפְשִּמּו ןֶפֹואכוּ' –

since Korbonos-Sacrifices are taken specifically from kosher domesticated animals that were slaughtered in a kosher fashion.

בִּּהְיוֹת שֶמַּעֲשֶ תֹומֵהְּבִּמ אּוה תֹונָּּבְרָּקַה ה טְהוֹרִּים וּשְחוּטִּים דַּוְקָּא,

(However, also the slaughter of a sacrifice in the Beis Hamikdash, is kosher when performed by even a non-Kohen).

שַהְךַאחִּיטָּה כְּשֵירָּה בְּזָּר ;

The Alter Rebbe notes here that the regular sacrifices offered by the forefathers to Hashem were considered acceptable according to the Torah even though they were not Kohanim.

But we do not find a Korbon-Sacrifice in the Torah that is offered from a living animal (except in the case of the Goat sent to Azazel on Yom Kippur).

וְלֹא מָּצִּינוּ קָּרְבָּּן בַּתּוֹרָּה בֶּחָּי רַק בַּשָּּעִּיר דַּעֲזָּאזֵל .

Generally, an offering to Hashem is only from a slaughtered animal. The only exception to this is the goat that was sent on Yom Kippur. This goat was thrown off a cliff, called Azazel, in the desert, and died on the way down the cliff. Besides for this, no living animal was offered as a sacrifice.

Also, when Korbonos-Sacrifices were brought, only the fats and blood was offered on the mizbeiach-Alter.

תֹונָּּבְרָּקַּב םַגְו, לֹא הָּיוּ מַקְרִּיבִּים רַק הַחֵלֶב וְהַדָּּם ;

But this mincha-offering that Yaakov sent to Eisav included also non-kosher animals, as the verse states, “nursing camels.” Likewise, they were alive and not slaughtered.

וְהַמִּּנְחָּה הַזֹּאת שֶשָּּלַח יַעֲקֹב לְעֵשָּו הָּיוּ בְהֵמוֹת טְמֵאוֹת גַּם כֵּן , כְּמוֹ שֶכָּּתוּב (פָּּרָּשָּתֵנוּ שָּם , טז) : "גְּמַלִּּים מֵנִּיקוֹת כוּ ' ", ִּיַח ןֵהֶש םַגְוין וְלֹא שְחוּטִּין .

All the offerings to Hashem performed by our forefathers followed the rules of the Torah, only kosher and properly slaughtered animals. So, why was Yaakov’s offering to Hashem to bring down the Light of Tohu performed in a way inconsistent with the rules of the Torah?

The Unique Nature of Yaakov’s Offering

Now, the idea is as follows: וְהָּעִּנְיָּן הוּא :

Because, the elevation, which was Yaakov’s offering, served to draw down from the Encompassing Lights of the World of Tohu,

מִּשּוּם שֶהַעֲלָּאַת מַ"ן , שֶהִּיא הַמִּּנְחָּה דְּיַעֲקֹב , תַניִּחְּבִּמ ד"ַמ יִּשְמַהְל אּוה ְּד ףיִּקַּמַה עוֹלָּם הַתּוֹהוּ ,

and the elevation and corresponding drawing-down from the World of Tohu are different from the elevation and corresponding drawing down of the World of Tikkun, which is accomplished through the Korbonos that are mentioned in the Torah.

וְהַמַּ"ן וְהַמַּ"ד דְּעוֹלָּם הַתֹּהוּ הוּא מְשּוּנֶּה וּבְאוֹפֶן אַחֵר מִּן הַמַּ"ן וּמַ"ד דְּ ןּוּקִּתַה םָּלֹוע הָּרֹוּתַּבֶש תֹונָּּבְרָּקַה ןַיְנִּע אּוהֶש .

Since the Torah is derived from the World of Tikkun of Atzilus.

ןּוּקִּּתַה םָּלֹוע תַניִּחְּבִּמ איִּה הָּרֹוּתַהֶש דַּאֲצִּילוּת.

As is written in Eitz Chaim (11:2), that in Tikkun, the Lights were lessened,

"םיִּיַח ץֵע"ְּב בַתָּּכֶשֹומְכּו , ןּוּקִּּתַּבֶש הָּאוֹרוֹת מוּעָּטִּים כוּ' ,

The Lights of Tikkun in Atzilus were less overpowering than the Lights of Tohu. These Lights of Atzilus were limited to be able to adapt to the limitations of the “Keilim-Vessels” of Atzilus.

thus, the Torah that is derived from them deals with particularities and limitations (i.e., with precise details and intricacies).

לָּכֵן , הַתּוֹרָּה שֶנִּּמְשֶכֶת מִּשָּם הִּיא גַּם כֵּן בִּּבְחִּינַת דִּּקְדּוּקִּים וְצִּמְצוּמִּים.

Therefore, the Torah explicitly discussed the order of elevation to Tikkun, with all of its precise laws, which govern the Korbonos-Sacrifices:

וְלָּכֵן מְפוֹרָּש בַּתּוֹרָּה סֵדֶר הַעֲלָּאַת מַ"ן ןּוּקִּתְּד , הַכֹּל בְּדִּקְדּוּקִּים , שֶהוּא מִּשְפָּּט מַעֲשֶ תֹונָּּבְרָּקַה ה:

That they be from kosher animals, and from only three specific types of animals (cows, sheep, and goats), and that they be slaughtered prior to being offered, and that there are many details that could invalidate a Korbon.

ִּמּויְהִּיֶש בְּהֵמוֹת טְהוֹרִּים , וּמִּג' מִּינֵּי בְהֵמוֹת לְבַד , אָּקְוַּד ןיִּטּוחְ שּויְהִּיֶשְו , וְיֵש ֹוּב לַסְפִּנ ןָּּבְרָּקַהֶש םיִּרָּבְּד הֵּבְרַה .

Similarly, regarding how and what the offering must entail, there are many specifics, since the entire Torah operates in this manner, in limits and parameters.

ָּמּוְךיֵא הָּבָּרְקַהַה ןַיְנִּעְּב ןֵכְוה – הַרְבֵּה דִּּקְדּוּקִּין כוּ' , כִּּי כָּּל הַתּוֹרָּה הוּסְדָּּךֶרֶדְּב ה זֶה , בְּצִּמְצוּמִּים וּמְדִּידוֹת ;

It is derived from the level of Tikkun, where the lights are condensed within the vessels.

ןּוּקִּּתַה תַניִּחְּבִּמ איִּהֶש יֵנְּפִּמ , שֶהָּאוֹרוֹת םיִּלֵּכַהְךֹוּת םיִּמָּצְמּוצְמ,

Therefore, the Torah is particular in many different limits and precise laws.

וְלָּכֵן מְדַקְדְּקִּים גַּם כֵּן בְּכַמָּּה מִּינֵּי צִּמְצוּמִּים וְדִּקְדּוּקִּים כוּ' .

However, Yaakov was causing an elevation to the Encompassing Light of Tohu, which is a great and infinite light that cannot be contained in vessels and thus remains encompassing.

ףיִּקַּמַה תַניִּחְבִּל ן"ַמ הָּלֱעֶה בֹקֲעַי לָּבֲא דְּתֹהוּ , כַּנַּ"ל שֶהוּא אוֹר גָּּדוֹל בִּּבְחִּינַת אֵין־סוֹף , שֶלָּּכֵן לֹא יָּכוֹל הַכְּלִּי לְהָּכִּילוֹ וְנִּשְאָּר ףיִּקַמ תַניִּחְבִּּב.