Chapter 5 )ה(
Now, to understand the general idea of Yaakov’s intent in drawing down the Encompassing Lights of Tohu into the world of Tikkun, and also to understand this idea in our service of Hashem:
It is known that Yaakov represents the Sefira of Tiferes, which joins two opposites – Chesed/Kindness and Gevurah/Severity. Because the main function of the Sefira of Tiferes (Beauty) is to join two opposite forces together, (like we find by colors, that when 2 or 3 colors, for example, are joined together, that is when they are beautiful,) and to draw and reveal Hashem’s Infinite Light into the Middle Channel.
Infinite Light
- Left Channel
- Middle Channel
- Right Channel
- Kesser
- Bina
- Chochma
- Daas
- Gevura
- Chesed
- Tiferes
- Hod
- Netzach
- Yesod
- Malchus
Therefore, Yaakov also wanted to connect and unify the Encompassing Light of Tohu with the Internalizing Light of Tikkun, since they too are opposites. This would bring the revelation of Hashem’s Infinite Light within a defined framework.
One of the main methods of Yaakov’s service of Hashem was in combining opposites. His attribute of Tiferes was about merging the good qualities of different and opposite aspects, like kindness and severity. Through combining opposite aspects in holiness, he reveals the Infinite Light of Hashem, the truth of Hashem how He contains all opposites in Himself as one.
Tohu and Tikkun are also opposite modes of holiness. Tohu functions in an encompassing manner. It gives unlimited energy and passion in each Sefira, an energy that cannot be contained and encompasses the recipient. Tikkun functions in an internalizing manner. All the Light and energy is channeled into the parameters of the recipient so that it can be fully internalized and integrated into the all the aspects of the recipient.
Through combining these two opposite modes of holiness, Yaakov would reveal the Infinite truth of Hashem, how Hashem is both Encompassing and Internalizing and beyond both modes at the same time. This is why he wanted to receive the Encompassing Lights of Tohu from Eisav: So that by merging it with his Internalizning Lights of Tikkun, he can reveal the Infinite Light of Hashem includes and transcends both modes.
Now, to explain this, we must first explain that there are two levels in the service of Hashem:
- The first: A fiery love, characterized by a great energetic surge to leave the body and be like a flame that rises upwards and tried to separate from the wick. This is called ‘Ahava Rabbah-Abundant Love,’ which the heart cannot contain, as the heart cannot withstand such intense emotion. Because of this love, the soul cannot (i.e., does not want to) stay within the body, and desires instead to leave the sheath of physicality and the corporeality of the body.
- The second: An emotional excitement that is settled within the heart. The main focus of this love is to draw forth G-dliness from above to below, in ‘vessels of different varieties,’ referring to the ‘vessels’ of the words of the Torah and the actions of the mitzvos.
And this is the idea of ‘Ratzo V’Shov-Running and returning.’
In the book of Yechezkal (1:14) it describes the angels: “and the Chayos angels were running and returning, like flames that shoot out of a furnace and immediately retreat.” Rashi explains from the Gemara: The angels run in yearning to reach a higher level of perceiving Hashem, but as soon as they see the glory of Hashem on that higher level, they are terrified and return to their original level.
This represents the general balance of service of Hashem: We yearn to perceive Hashem on deeper level. We accomplish this generally in our effort in...
