Related to the Infinite Light, and the lower level of Kesser, Arich, is related to the World of Atzilus. It is through these two levels that Hashem’s Delight, as it is in His Infinite Light, is able to be drawn down into Atzilus, and thereby into our world.
It is from these lofty levels that Avraham brought down Divine energy in order to refine Efron and his people, which (unfortunately) ended up as the vitality of Eisav and his men.
The idea of giving over to Efron the lights from this lofty level of Atik-Delight (together with physical money) was in a manner of the process of “refinement” of the Sparks of Holiness trapped in Efron and his people, in order to later retrieve these Lights from Atik together with the additional “blessing” of the Sparks of Holiness of Tohu that were trapped in Efron and his nation.
However, in the meantime, these Lights from Atik descended so far below that they became the vitality of the 400 men of Eisav.
And this is the level of “ש"ק-Sackcloth” (ש"ק has the numerical value of 400), as is written, “I will cloak the heavens in darkness and place a sackcloth as their covering.”
And similarly, our Sages said (Sanhedrin 101a), “The Torah girds itself with a sackcloth...” meaning that the Torah has a superficial garment from which the external forces are nourished.
The Gemara says:
“The Sages taught: One who reads a verse from Song of Songs and renders it a form of secular song, and not a sacred text, and one who reads any biblical verse at a banquet house, not at its appropriate time, but merely as a song, introduces evil to the world, as the Torah girds itself with sackcloth and stands before the Holy One, Blessed be He, and says before Him: Master of the Universe, Your children have rendered me like a harp on which clowns play.”
The Gemara continues to say that Hashem would rather that Jews use verses from the Torah for entertainment than purely secular material. However, the Torah responds that Jews should say over Torah at meals and banquets, and not merely render its verses as material for singing.
In this case, something holy, the verses of Torah, can be used for something not so holy, like material for drinking song. This is like a person wearing thick sackcloth, that covers the person but does not enhance their appearance, it makes them look worse. The person becomes degraded in the sackcloth.
Similarly, when the Lights of Atik, a high level of holiness, becomes invested in the material world, in Efron and his people, these lights become covered over by something that degrades them.
And, in the Future, when the elevation of the sparks is complete and ‘death is eternally swallowed up,’ and ‘the spirit of impurity is removed from the land,’ then Efron will return the “400 Silver Shekels,” i.e., the Lights from Atik, to their spiritual source in the realm of complete holiness.
Now, from that point, it became clear to Yaakov that it would be impossible for Eisav to direct a flow from the Encompassing Lights of Tohu to Yaakov, as he requested, since Eisav himself was in a low state, and there is no solution other than to have Yaakov himself draw down the Encompassing Light.
And to this end, when Yaakov realized that he would have to draw down the Encompassing Lights in his own, he then had to apply his own efforts in order to draw down this Encompassing Light, since “a spirit brings another spirit and draws down a spirit.”
In other words, for Yaakov to bring down the Encompassing Lights of Tohu, he needed make a corresponding elevation from below, but in a manner of Tohu.
This is the idea of the mincha-offering that Yaakov sent to Eisav, which is the idea of Yaakov’s own efforts to draw down the Encompassing Lights of Tohu.
Therefore, Yaakov sent camels, even though they are unkosher animals, because from the perspective of the Encompassing Light, “darkness is the same as light...”
And as will be explained in the future, with the help of Hashem, regarding the idea that [Yaakov] “took from what he had acquired and brought a mincha offering to Eisav.”
“And Yaakov said, ‘The G-d of my father Avraham, and the G-d of my father Yitzchok, Hashem who said to me ‘Return to your land and to your birthplace and I will do good to you.’ I have become small from all the kindnesses and from all the truth that You have rendered Your servant, for with my staff I crossed this Jordan, and now I have become two camps. Now deliver me from the hand of my brother, from the hand of Eisav, for I am afraid of him, lest he come and strike me, [and strike] a mother with children. And You said, ‘I will surely do good with you, and I will make your seed [as numerous] as the sand of the sea, which cannot be counted because of multitude.’” (Bereishis 32:10-13)
Meaning that he prayed to Hashem that the Holy Encompassing Lights of his forefathers be drawn down to him in order to assist him and enable him to draw down also the Encompassing Lights of Tohu and reveal them below.
In this way, Yaakov would also be saved from Eisav, as he requested, “Please save me from the hands of my brother, Eisav” referring to Eisav below.
