Therefore, Yaakov sent “messengers before himself,” to a level which is actually ‘before’ him, meaning to a level which was higher than and preceding his own level, “to Eisav his brother, in Seir,” which is the level of the “Ancient Kings of Tohu,” (Parshas Vayishlach 32:4).
The Sefiros of Tohu are referred to as the “Ancient Kings,” because they exist on a higher level, preceding that of the Sefiros of Tikkun (which are the Sefiros of Atzilus). They are called “Kings” because each Sefira wanted to have its own unlimited revelation, not taking into account the other Sefiros. For example, the Sefira of Kindness wanted to reveal infinite kindness, not taking into account the opposite Sefira of Severity and Judgement.
Which is the level of the Encompassing Lights of Tohu, as was mentioned previously, in order to draw the Encompassing Lights of Tohu down to himself in the World of Tikkun, which is the level of Internalized Light, so that the Encompassing Light can shine into the Internalized Light and become unified.
As explained above, this means that in the system of Tikkun there should be a boost of passion and energy etc. from the Lights of Tohu.
Therefore, Yaakov commanded them (the messengers), “So shall you speak to my master, to Eisav... I lived with Lavan... and I had oxen and donkeys...” (Parshas Vayishlach 32:5-6). Meaning that he notified him that the process of “Tikkun-Correction” of Atzilus had been completed to perfection.
For all of the levels of the World of Atzilus (the levels of “oxen, donkeys, sheep, slaves and maidservants...”) were all sorted out and rectified by the Divine Name Ma”h. And this is the meaning of, “And I had oxen and donkeys...”
The world of Atzilus is a level where the chaos and fragmentations of Tohu is completely corrected. That is why Atzilus is called the world of Tikkun-Correction. Yaakov was saying that everything in his life, even his physical possessions, like his livestock and his servants, how much more so everything in Yaakov himself, was spiritually corrected and into the system of Tikkun.
And all of this came because, “I lived with Lavan,” meaning that I lived with the level of “לוֹבֶּן הָּעֶּלְיוֹן-The Whiteness Above,” from which Yaakov, the man of Atzilus, drew the ultimate power of influence, in order to effect refinement and rectification for everything in the world.
This concept was explained at length above in the Introduction. And therefore, since the job of Tikkun of the world had been fulfilled to perfection, from that point the world became fit to contain the Encompassing Lights of Tohu.
For, if the Tikkun was not completed to perfection, it would not have been possible to draw down the “Makifim-Encompassing Lights.” For things in this world to contain the Lights of Tohu in a productive manner, the “vessels,” the system and existence in place must first be fully refined and reconnected to its source in holiness. Then the Lights of Tohu will only add additional power in the service of Hashem. If they are not completely refined and “corrected” of their fragmentation and unholiness, then the remnant of unholiness will tap into the Lights of Tohu and become stronger forms of unholiness. (A similar concept was explained in the maamar for Bereishis entitled “הן האדם-Purifying Our Minds.”)
As is written in the Zohar (II, 155a), “Blessing does not vest itself in an empty place.... Rather, in a place of completion.”
The Mittler Rebbe explains in Toras Chaim these two concepts:
1. “Blessing does not vest itself in an empty place”
Meaning that only in a place where there are Sparks of Holiness that have been redeemed from unholiness is there drawn down an additional Light from Above. An example of this is the additional Light revealed on Shabbos due to the redemption of the Sparks of Holiness that took place during the six days of the preceding week.
2. “Rather, in a place of completion”
Means that only where opposites can work together in serving Hashem. An example is how a Jewish husband and wife come together to bring down a Divine soul, which each by themselves would not be able to accomplish. This merging of opposites shows on a high level of bittul - egolessness- produced from feeling how we are all equally included in Hashem, as explained at length above.
However, once the Tikkun was completed and perfected, the world became a “perfected place,” in which it was fitting to draw down the Encompassing Lights of Tohu.
Therefore, the verse continues: “I (Yaakov) sent (messengers) to tell my master (Eisav), to find favor in your eyes.” Meaning, that Yaakov wanted Eisav to transmit and shine his Encompassing Lights into Yaakov’s World of Tikkun. This is the idea of “finding favor.”
Meaning, since “I had (spiritually transformed and elevated even my) oxen, donkeys and livestock,” which caused that “darkness is transformed into light” in the World of Tikkun, this makes it truly a “perfected place” that can properly receive the Lights of Tohu. Thus, Yaakov felt that it was fitting that “I should find favor in your eyes,” which is an expression of drawing down blessing from the Encompassing Lights of Tohu.
