This explains the Possuk:
There is a link between the Neshomoh and the body, which is why it is through smelling that one is awoken from a faint. It is brought down in the Zohar that the scent that one inhales via the nose is the essence of vitality, and there are two levels, which are the two nostrils referred to in the Zohar as the ‘Pardashka’ of the nose, the right nostril and the left nostril. Also, in smelling itself there are two levels: There is smelling good food, like the smell of the animal sacrifices, which is smelt through the right nostril; and then there is pure smell, like the smell of the Ketores incense offering—particularly the Ketores from Yom Kippur which is pure scent which is smelt through the left nostril. This pure scent reaches the deepest part of the Neshomoh referred to as ‘Yechidah’ or the Neshomoh of the Neshomoh and can be reached via smelling through the left nostril. (The left nostril is also more Makif related, associated with Moshiach and Moreh Vadoin, also associated with Teshuvah).
Left nostril: The Zohar says that through the right nostril one draws in life, but through the left nostril one draws in life of life. And it explains that the nose is the gate for the essence of intellect because it is there that there is a connection and binding with the essence of the Neshomoh. But there are two levels of Hamshocha from there: life and life of life, Life is in the right nostril... the general revelation of the vitality to vitalise a person’s body... which is the breathing which shows life ... the vitality from the brain comes into the heart in the blood and the heart sends the blood and the vitality to each and every limb and this is the internal vitality.... However, the left nostril is the life of life, which is Mamosh from the essence of the Neshomoh, in the essence of its connection with the essence of the intellect.
The Possuk: Bereishis (32:1) וַיָּלֶן מִּנְחָּה לְעֵׂשָּו אָּחִּיו “he took from what came into his hand a gift for his brother Eisov”; symbolising that the ‘Minchah’ gift that Yaakov sent to Eisov was about elevating feminine waters from below to above up to the spiritual world of ‘Tohu’ (to Eisov as he is at source), which is why in this ‘Minchah’ [Yaakov] also included non-Kosher animals (unlike the Korbonos of Tikkun which could only be brought from Kosher animals). This is why it is called a ‘Minchah’ being that it is superior as is the virtue of the ‘Minchah’ prayer over the Shacharis prayer and the Maariv prayer, and similarly the virtue of the Ketores over the Korbonos.
Tohu: As is explained in Kabbalah and Chassidus, that at the beginning of creation, a spiritual world was created as part of the process to creating our world and was called ‘Tohu’. ‘Tohu’ was designed to fail as it had many great lights, but only very few vessels. This caused a breakup of the vessels. And the fall of the lost sparks of G-dliness and of holiness into zones which are outside the parameters of holiness. Unlike all the other worlds, in which the lights do settle into the vessels are called the worlds of ‘Tikkun’ – rectification, where the illumination and revelation is correct and operates in an orderly fashion and any departure of light from the vessels is contrary to the Divine intention, and as such is only a sacrifice of the soul and not a sacrifice of the body. Therefore ‘Tohu’ symbolises unlimited lights that do not conform to limitation or size and therefore do not pervade any vessels. But our world comes from the world of rectification, and includes the ability to elevate those lost sparks from the world of Tohu. In the source of things, the source of Tohu is higher than the source of Tikkun, therefore the source of Eisov is spiritually higher than the source of the Yaakov, which comes from the world of Tikkun.
Eisov at source: As is explained in Kabballah and in Chassidus that Eisov’s roots are from the spiritual world of ‘Tohu’ and Yaakov’s roots are from the world of ‘Tikkun’.
Kosher animals: As mentioned earlier regarding the virtue of Ketores over Korbonos.
Ketores over Korbonos: Which can even refine the Sholosh Kelipos Hateme’os. This is something which is not achievable through Korbonos.
There is another perspective here. First, it is known that Eisov (who represents the spiritual world of ‘Tohu’) is only the firstborn regarding to the external dimension whereas in the inner dimension it is Yaakov who is the firstborn.
With this we can explain an inference from the words of the Alter Rebbe’s ‘Torah Ohr’ on the words of the Possuk: לְפָּנָּיו מַלְאָּכִּים יַעֲקֹב וַיִּשְׁלַח “Yaakov sent messengers ahead of him” to לְפָּנָּיו מַמָּש a place which is actually ahead of him a - higher level than his own which is the level of the early kings of Tohu.
Seemingly the intention behind the words of the Alter Rebbe לְפָּנָּיו מַמָּש means to imply something better, which would mean that Yaakov sent angels not to a level equal to himself, but לְפָּנָּיו, to a level greater than himself.
However, according to the esoteric understanding of RaShi’s explanation of the Possuk: וַיִּשְׁלַח יַעֲקֹב מַלְאָּכִּים לְפָּנָּיו, that this means מַלְאָּכִּים מַמָּש “literally angels”, is translated to mean that Yaakov only sent the physical substance of the angels, but the spiritual dimension of the angels remained with Yaakov which transforms the word מַמָּש in this instance into a derogatory term. This would mean that the term לְפָּנָּיו מַמָּש is also to its detriment. All of this means that the fact that Eisov (who represents the spiritual world of Tohu) is before him, meaning higher than Yaakov, is only in the מַמָּש which is in the external material substance yet internally Yaakov himself is the higher.
As a result of Yaakov (who is master of the world of rectification) refining the sparks of the spiritual world of Tohu that fell with the breakup of the vessels, he is able to draw down not only from the world of Tohu that precedes the spiritual world of Tikkun, but also from a loftier level in which Tikkun is greater than Tohu.
As a result of this he achieved as the Possuk states:
וַיָּרָּץ עֵׂשָּו לִּקְרָּאתוֹ וַיְחַבְקֵׂהוּ ...וַיִּשָּּׁקֵׂהוּ “And Eisov ran toward him and embraced him .... and kissed him”. Even now, even before Eisov has gone through a refinement process, in a situation where, according to Halochah it is known that ‘Eisov despised Yaakov’, nevertheless - Eisov became nullified to Yaakov and kissed him with all his heart.
his heart. Translated by Mendy Levy Menachem Mendel Levy.
