Parshas Vayoshlach-Torah Or-Selected Teachings[1]
1st Mamar “Vayishlach Yaakov Melachaim”
1. Vayishlach Yaakov Melachaim:[2]
See Volume 1 of our Chassidishe Parsha Torah Or Series under Parsha Vayishlach where we covered the following matters of this Mamar in detail:
- The root of Yaakov and Eisav
- The secret spiritual mission intended by Yaakov
- The answer of Eisav to Yaakov’s request
A. Esav from Tohu and Yaakov from Tikkun:[3]
It is well-known that the root of Yaakov is from the level of Mah which corresponds to the world of Tikkun, while the root of his brother Esav is from the world of Tohu.
Tohu contains very powerful divine energy: Now, the divine energy of the world of Tohu is much greater than those of the world of Tikkun, to the point that this divine energy could not invest itself within the vessels of the world of Tohu.
The breaking of the vessels: This inability for the lights of Tohu to be properly invested in its vessels caused the divine energy to leave the vessels, and encompass the vessels in a surrounding Makif manner. This caused the vessels to shatter and fall below.
The reason Esav was a Rasha: Eisav below derives from the sparks that fell, and hence he was the epitome of Kelipa, evil, as the evil within him was sourced from the sparks of Tohu which is higher than other Divine lights even found in Kedusha, which is represented by Yaakov.
B. The relationship between the 400 men of Eisav and the 400 Shekel Kesef of Efron:[4]
There exist 400 worlds of Divine pleasure which the Tzadikim will inherit in the future. These 400 levels of Taanug/pleasure were represented in the 400 Shekel Kesef that Avraham gave to Efron when he purchased the Cave of Machpelah from him for Sarah’s burial. These 400 spiritual levels of G-dly pleasure were then used by Efron to fuel Kelipa/evil. Eisav who came to Yaakov with 400 men represented the 400 harsh severities that were created from these coins given to Efron. The reason why Avraham gave these coins and their spiritual representation to Efron is to invest them into Kelipa and then reap from it a much larger section of Kedusha. However, until the time is ripe for these holy spiritual levels to be removed from the impurity, they will remain within them. It is only in the future era when all of the refinements of the sparks will be completed and the spirit of impurity removed from the earth that these 400 sublime spiritual lights will be removed by Efron from the impurity and be returned to the side of holiness. When Yaakov went to greet his brother Eisav and the 400 men, he believed that they were already ready for refinement and elevation and extraction from the impurity. However, when he noticed that they were preparing for war against him he understood that the time is not yet ripe and that this will only occur in the future era.
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The Divine Lesson: One who contemplates the effects of his sinful behavior and how it causes the sparks of divinity to be drawn down to impurity and trapped within it, can be led to despair, thinking that there’s absolutely no way of fixing the damages he has done. In truth, however, even by the worst of sins which have unfortunately fed the Sitra Achra with sparks of holiness, not only does one still retain the ability retrieve the sparks back and return them to holiness but it is possible to retrieve them with an even greater capital that one started off with, similar to an investment which has temporarily tied up one’s cash but when removed will come out in a greater sum. Even one who has sinned even the greatest of sins has ability to fix, retrieve, and even turn the sin into a greater good through repentance. It is in his hands to do this now, or simply wait for the future era when the side of evil will be eradicated, and the trapped sparks of holiness released. On this it says that the service of a Baal Teshuvah is greater than that of a Tzaddik.
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C. The pig will eventually become Kosher:[5]
As explained elsewhere, the impure animals in this world are really rooted in a high spiritual level, even higher than that of the kosher animals, and it is for this reason that in this world they are impure as their holiness cannot invest within their bodies. It is indeed due to this reason that our sages state that in the future the pig will become Kosher. They derive this from its name Chazir, which comes from the word return, as in the future the impure pig will return to its original state of purity. This will occur due to the eradication of evil in the future which will allow for the essence of G-d to be revealed and hence make possible for the pig to be elevated above.
D. The difference between the Tana Rebbe Akiva and Ben Azaiy:[6]
[Ben Azaiy was most unique amongst his colleagues in the fact that he did not marry and spent his entire life studying Torah for which reason he did not want to marry in order so he not be disturbed with supporting his family. The reason for this is because] Ben Azaiy is rooted in the level of Tohu which is only made of two Kavim, two extremes without any middle ground. Accordingly, he did not contain a proper balance of Ratzo and Shuv, which is a desire to cleave to G-d through Torah study and prayer [i.e. Ratzo] together with a desire to draw G-dliness below and create a dwelling place for G-d, [Shuv, which includes getting married and having children]. Since he was rooted in Tohu, he was the absolute extreme of Ratzo. This eventually led to his death, as our sages state that there were four righteous men who went into the heavenly world of Pardes, one of them being Ben Azaiy, and he uncontrollably stared at a higher than allowed level of G-dliness, which caused him to die [i.e. too much Ratzo, Kelos Hanefesh, expiry of the soul]. This is in contrast to his colleague Rabbi Akiva who was rooted in the world of Tikkun and was hence more well-grounded and balanced between the two extremes of Ratzo and Shuv. For this reason, Rebbe Akiva was the source of all the oral Torah and oral tradition, as a Stam Mishneh follows the opinion of Rebbe Meyer, and a Stam Sifra follows the opinion of Rebbe Yehuda, and all of it is in accordance to the teachings of Rebbe Akiva.
2nd Mamar “Vayikach Min Haba Beyado Mincha”
2. Vayikach Min Haba Beyado Mincha:[7]
See Volume 1 of our Chassidishe Parsha Torah Or Series under Parsha Vayishlach where we covered the following matters of this Mamar in detail:
- The mystical meaning of the presents Yaakov sent Eisav
- Why did Yaakov flatter Eisav?
- Why did Yaakov Daven?
- Why did Yaakov split his camp?
- Wrestle of Yaakov with the angel of Eisav
- The bowing of Yaakov
- Eisav ran towards Yaakov
- Eisav hugged Yaakov
- The cry of Eisav and Yaakov
- The Birur of Eisav in the future
- The meaning behind uniting Tohu with Tikkun in Avodas Hashem
A. The spiritual level of Non-kosher animals:[8]
The Torah instructs us regarding the kosher versus the non-kosher animals, prohibiting us from consuming the non-kosher ones, explaining that doing so defiles our soul with impurity. It is customary of pious Jews to not only avoid any suspicion of eating non-kosher, but to even avoid looking at such creatures due to the negative effect that mere looking at them can have. In this short anecdote, the Alter Rebbe teaches us a quite magnificent insight into the truth behind the spiritual level of the non-kosher animals.
It is written in Scripture, that the chariot of G-d rests on the face of a lion by the right side and the face of an ox by the left side. Thus, we see that in the upper worlds the lion, which is on the right side, is considered of a higher level than the ox which is on the left side. Nonetheless, in this world, the lion is an impure animal which is forbidden in consumption in contrast to the ox which is a pure animal. The explanation for this paradox is as follows: The lion [as well as other impure animals] are rooted in such a high level of divine light that it is too intense to become invested within the physical body of the lion in this world, as the physical body in this world cannot be a receptacle to hold this level of holiness. Just as a lion down here in this world is a ferocious animal with great strengths, so too in its root in the upper worlds, its level of G-dliness is very intense and strong. For this reason, it is not considered a pure animal, as it cannot contain the holiness that it is rooted in, and thus when one consumes it he only absorbs the impure characteristics of the animal and not its root in holiness. This is in contrast to the ox, and other pure animals, of which their G-dly root is of lesser intensity and therefore is able to be contained internally within their bodies, and when consumed one is able to activate this holiness and not just the side of impurity.
3rd Mamar “Vayevak Ish Imo”
3. Vayevak Ish Imo:[9]
A. The meaning behind the battle of Yaakov with the angel of Eisav:
It is known that the battle between Yaakov and the angel of Eisav represented the battle between the side of evil against the side of holy, similar to the war of G-d with Amaleik. The Pardes explains that when the angel injured Yaakov’s thigh, he actually caused a spiritual blemish in the root of prophecy within the souls of the Jewish people until Shmuel came along and fixed it. This matter of the battle between Jacob and the angel of Eisav will be further explained according to mysticism in the coming paragraphs.
B. How is it possible for the side of evil to fight against Holiness when that is its whole source of life?
The answer to this question is as follows: In a very high and sublime area something very low is ignored and allowed to exist. For example, in the inner chambers of the king a spider is allowed to exist. The reason for this is because it is beneath the dignity of this holy level to deal with this evil and therefore it is allowed to exist [i.e. Shemamis Beyadayim Titfas]. So, in the sublime world of Tohu where G-d’s light of Makif and Soveiv shines, evil was allowed to exist, as both evil and good are so distanced from this infinite light that it is paid no attention to. However, later on when the world of Tikkun was created through contractions of the Divine light, then it was decided that the evil side will no longer receive a normal portion of G-dliness but rather only external leftovers, and it is only the side of holiness that receives internally from the light of G-d.
C. How evil nurtures from holiness:
The side of evil can only receive from G-dliness in an external way, as the Jewish people only draw down the infinite light of G-d to those who are nullified to Him.
D. From what level does evil begin:
The beginning of the revelation of the infinite light of G-d into the Sefiros is in Chochmah of Atzilus. The reason for this is because the attributes of Chabad is the beginning of actual nullification. From there it extends below to the other Sefiros, the emotional attributes, which are not in a state of actual nullification to G-d as is the attribute of wisdom. It continues to travel until it reaches Malchus of Assiyah which is the end of holiness. From that level and onwards begins the existence of evil and Kelipos, that only receive from holiness in an external fashion.
- The side of evil arrogantly elevates itself to receive from holiness:
Regarding the side of evil Scripture states, “and he lifts himself like an eagle.” As explained above, the side of evil is not befitting at all to receive from the side of holiness, and it only receives from holiness in an external fashion in order to give it a bare minimum of existence. Nonetheless, it is not content with what it receives and it attempts to elevate itself with great impunity and chutzpah to the infinite light of G-d in order to receive from it directly without needing to be nullified to G-d. It desires to bypass holiness, which are the attributes of G-d in the spiritual worlds of Atzilus which are in charge of distributing the G-dly light to all creation, as from that level, one receives based on his nullification to G-d. They desire to receive directly from the infinite light of G-d which is above holiness and impurity, and to which sin and merit are alike, and can give G-dly energy even to those who are unbefitting, similar to the spider who is given allowance to live in the Kings chamber, as explained above. They desire to receive from the inner light of G-d without needing to behave in a way befitting of it, as required by the Jewish people and the side of holiness. This is the meaning behind the battle of the angel of Esav and Yaakov. The angel of Esav attempted to wrestle from Yaakov a direct access to the infinite light of G-d without needing to go through the side of holiness. Yaakov, however, wrestled back to force the side of evil to receive through the system of holiness through which it can only receive a glimmer of minimum Divine light in an external fashion.
- The emotional attributes nurture evil in contrast to the attributes of wisdom:
The side of evil begins in correspondence to the emotional attributes of Chagas, Chesed Gevura Tiferes. The reason for this is because the emotional attributes even of holiness contains some feeling of self and a ego, and is not completely nullified to G-d as are the attributes of wisdom, Chabad. Indeed, the masculine aspect of evil derives from Z”a. However, the attributes of wisdom found in Chabad prevent the creation of evil, as is known that Bina, understanding, is an encompassing Makif Divine light, and all encompassing divine lights push away and banish evil from nurturing from holiness [i.e. Hamakif Doche Es Hachitzonim]. It is for this reason that there does not exist in the side of holiness an aspect of wisdom, Chabad of Kelipa, but rather only emotions, Chagas of Kelipa.
- The anger one can experience after an emotional prayer:
Based on the previous teaching, one can understand the following phenomena: We readily see that when a person is overly emotionally stimulated even for a positive matter, such as an experience of ecstatic love during prayer, or upon singing a very joyous tune, he can then be brought to a state of anger over something against his liking once the occupation with the positive experience fades. Thus, the powerful positive emotions of love for G-d experienced during prayer can lead to negative emotions after prayer. The reason for this is because emotions are egotistical in nature, and once they become stimulated, they can go in either direction, to be productive or destructive. Thus, in the midst of prayer when one closes his eyes and blinds himself from seeing the physicality of the world and contemplates the greatness of G-d, his stimulated emotions focus on cleaving to G-d. However, after the prayer concludes when he opens his eyes and sees the physicality of the world, his desire and lust for them reignites.
- A lesson in life: In general, people tend to classify personalities and character traits as positive and negative, black-and-white. One who is hotheaded is viewed as containing a negative character trait and flawed personality. One who is soft-spoken and introverted may be viewed as someone with a positive character trait and more refined personality. However, in truth, every character trait and personality type contains a positive and negative aspect. One who is soft-spoken and introverted may have trouble arousing and expressing emotion in those areas that it is needed, such as in a relationship, or in starting a new endeavor to benefit the public. One who is hotheaded and is boiling with emotions can use those emotions for the positive, such as to be a burning engine behind establishing new endeavors, and expressing deep positive emotions in relationships. It all depends on how one chooses to channel it. Based on the above teaching, a person who has a very emotional and excitable disposition must be careful to channel it only for positive matters as stated above, and beware that it not be let loose in an unhealthy way and cause damage to himself and pain to others in a relationship.
- The mystical meaning behind the wrestle of the angel of Esav and Yaakov:
The above explains the meaning behind the battle of the angel of Esav and Yaakov in the form of a wrestle. During a wrestling match, it is specifically the arms which fight the battle and attempt to take control of the other person. The arms represent the emotional attributes, the right arm representing Chesed, and the left arm representing Gevura. The angel of Esav which represents the side of evil can only nurture from the emotional attributes of holiness, as stated above, and hence it fought with Yaakov through wrestling of the arms attempting to wrap his right and left arms completely around Yaakov and draw down holiness from Yaakov into the side of evil.
- Yaakov won the battle:
The angel of Esav underestimated his wrestling partner Yaakov, and was unaware that Yaakov contained within him the inherent power to not only prevent holiness from dripping to evil, but furthermore to actually elevate evil and turn it back to holiness. Yaakov successfully lived with Lavan and married two of his daughters, taking them from under the dominion of evil to the side of holiness. The angel of Esav mistakenly thought that the root of Yaakov is from Chagas, the emotional attributes of Atzilus, and hence he will be successful in drawing down divine energy from him into the side of evil. However, in truth Yaakov is Yud Ekev, and contains the letter Yud which is the aspect of supernal wisdom which is absolute Bittul, and does not allow for the nurturing of evil.
- The difference between earth and ash or dust:
Of the four elements of which every item of the world is incorporated of, earth is the lowest of the four. Nonetheless, it is specifically earth which has the power of growth to create something from nothing, and sprout plants and trees and produce. The reason for this is because earth corresponds to the attribute of kingship, Malchus. Specifically, this refers to the earth that is on the floor of the Mishkan. Now, dust which is known as Avak in Hebrew is different than earth. In this sense, dust refers to ash which is the leftovers of a burnt item, as a fire burns through the four elements and separates them, leaving only the element of earth known as ash. Now, ash does not have the same power of growth as regular earth, as regular earth can sprout produce even without planting a seed in it, in contrast to ash which will only grow produce if a seed is planted in it. Ash is similar to the level of Malchus of Kelipa as it goes through a refining process in its journey through the four worlds that removes from it all of the aspects of good and holiness and all that remains is dust and ash of evil which only contains a bare minimum of G-dly energy and hence is unable to grow produce on its own.
- The dust of the battle reaches the heavens:
The Midrash states that the angel of Esav and Yaakov wrestled until the dust became elevated to the divine throne. This is learned from the root word Avak found in the word Vayisabek, which means to wrestle. This is coming to hint to the idea that Yaakov in this battle ended up elevating the evil aspect of dust to its source in the earth of above, Malchus of Atzilus, which is reminiscent of what will occur in the future when evil be eradicated forever. Just as the angel of Esav wrapped his hands around Yaakov in an attempt to draw down from holiness into evil, as explained above, so too, Yaakov wrapped his hands around the angel of Esav, hence elevating his evil to holiness.
[1] Torah Or Vayishlach p. 24a-26b
[2] Torah Or Vayishlach p. 24a-25a
[3] Torah Or Vayishlach p. 24a
[4] Torah Or Vayishlach 24b
[5] Torah Or Vayishlach 25a
[6] Torah Or Vayishlach 25a
[7] Torah Or Vayishlach p. 25a-26a
[8] Torah Or Vayishlach p. 25c
[9] Torah Or Vayishlach p. 26a-b
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