The Blessings

139. Come and behold, When Isaac said to Esau "and go out to the field, and catch me some venison (Heb. tzeidah)" (Beresheet 27:3), with a Hei, INSTEAD OF USING TZAYID, WITHOUT A HEI. This has already been explained. And Esau went HUNTING to be blessed by Isaac, who said to him "and bless you before Hashem" (Ibid. 7). It would have been well to say just "and I will bless you," but since he added "before Hashem," the Throne of Glory of the Holy One, blessed be He, then trembled and said, Could it be, that the serpent is freed from these curses, and Jacob remains subject to them?

140. At that time Michael came before Jacob with the Shechinah. Isaac knew that and saw that the Garden of Eden is with Jacob, so he blessed him. When Esau entered, Gehenom entered with him. Therefore, "And Isaac trembled very much" (Beresheet 27:33), because he had previously thought that Esau was not of that side. Therefore he said "AND HAVE BLESSED HIM? Moreover, he shall be blessed."

141. For that reason Jacob behaved with cunning and guile, and brought blessings on Jacob, who resembled Adam, that were taken from the serpent of the lying lips, who talked and acted deceitfully, in order to incite ADAM TO EAT FROM THE TREE OF KNOWLEDGE and bring curses upon the world. For that reason, Jacob behaved with cunning and misled his father, so as to bring blessings upon the world and snatch from the serpent what he withheld from the world, THAT IS, THE BLESSINGS HE WITHHELD FROM THE WORLD. This was measure for measure, of which it is written, "For he loved cursing, and it came to him, and he delighted not in blessings, and it was far from him" (Tehilim 109:17). About him, the verse reads, "you are cursed above all cattle, and above every beast of the field" (Beresheet 3:14). He stayed accursed forever more, and Jacob came and took the blessings from him.

142. From the time of Adam, Jacob was destined to take from the serpent all these blessings, and the serpent was to remain accursed, NEVER to be released from them. And David, inspired by the Holy Spirit, asked, "What shall be given to you? Or what shall be done to you, you false tongue? Sharp arrows of the mighty" (Tehilim 120:3-4). What causes this evil serpent to bring curses upon the world, when he is, as they said, a serpent that bites and kills, but draws no pleasure from it?

143. "...False tongue." For the serpent deceived Adam and his wife and brought evil on him and the world. Then came Jacob, who took the blessings that were his own. "Sharp arrows of the mighty" refers to Esau, who harbored hatred toward Jacob on account of the blessings, as it is written, "and Esau hated Jacob because of the blessing" (Beresheet 27:41).

144. "Therefore the Elohim gives you of the dew of heaven, and the fatness of the earth" (Beresheet 27:28)-- NAMELY, from above and below, ZEIR ANPIN AND NUKVA, joined together, AS HEAVEN IS ZEIR ANPIN AND THE EARTH IS THE NUKVA. "...And plenty of corn and wine" (Ibid.) has already been explained. It is similar to the verse, "yet I have not seen a just man forsaken, and his seed begging bread" (Tehilim 37:25). Come and behold, "I have been young, and now am old" (Ibid.). This verse was said by the minister of the world, NAMELY, METATRON. And therefore he said "and plenty of corn and wine."

145. "Let peoples serve you" (Beresheet 27:29). THIS WAS when king Solomon reigned in Jerusalem, as it is written, "And all the kings of the earth...brought every man his present" (II Divrei Hayamim 9:23-24). "...and nations bow down to you" at the advent of Messiah, according to the verse, "And may all Kings fall down before him." Rabbi Yehuda said, all this will occur with the coming of the King Messiah, as written, "And may all kings fall down before him; all nations serve him" (Tehilim 72:11).

146. "Be lord over your brethren" (Beresheet 27:29). HE ASKS, WHY DOES SCRIPTURE USE Heveh (be), instead of the more accepted Heyeh or Tih'yeh? HE ANSWERS, This is a supernal mystery of faith, for these letters, HEI-VAV-HEI are mysteries of faith. The upper Hei above IS BINAH, Vav in the middle IS TIFERET, and the last Hei IS MALCHUT. Therefore he said "Heveh (be) a lord over your brethren," rule over them, and govern them BY THE POWER OF THESE LETTERS, when king David will appear. Rabbi Yosi said that all that will happen when Messiah will come, THAT IS, ALL THESE BLESSINGS ALLUDE TO THE TIME OF THE END OF CORRECTION AND AFTER THE ADVENT OF MESSIAH, AND NOT BEFORE. For AS LONG AS Yisrael transgress the words of the Torah, then, IT IS WRITTEN, "You shall break his yoke from off your neck" (Ibid. 40). THEREFORE, BLESSINGS WILL PREVAIL ONLY AFTER THE ADVENT OF MESSIAH, WHEN THEY WILL REPENT AND SIN NO MORE.

147. "Therefore the Elohim give you" (Beresheet 27:28). Rabbi Yosi said that all these blessings on the side of Jacob's portion were his, and he took his own. And Isaac wanted to bestow the blessings THAT BELONGED TO JACOB upon Esau. Therefore, the Holy One, blessed be He, caused them to revert to Jacob, that he may take that which is his own.

148. Come and behold, Of the time when the serpent brought curses upon the world, and the land was accursed, it is written, "And to the man he said, Because you have hearkened to the voice of your wife...cursed is the ground for your sake" (Beresheet 3:17), for it will not produce fruit nor vegetation in a proper measure. Correspondingly JACOB WAS GIVEN BLESSINGS FOR THE TIME AFTER THE ADVENT OF MESSIAH, WHEN THE SIN OF THE TREE OF KNOWLEDGE WILL HAVE BEEN ATONED FOR, "...and the fatness of the earth" MEANS THAT THE EARTH WILL BE WHOLE AGAIN; AGAINST THE CURSE "in sorrow shall you eat of it" (Ibid.), HE WAS BLESSED "of the dew of heaven"; CORRESPONDING TO THE CURSE "thorns and thistles shall it bring forth to you," HE WAS BLESSED accordingly with "plenty of corn and wine." In opposition to THE CURSE "in the sweat of your face shall you eat bread," HE WAS BLESSED, AS IT IS WRITTEN, "let peoples serve you, and nations bow down to you," for they will cultivate the land and till the field, as it is written, "and the sons of the alien shall be your plowmen and your vinedressers" (Yeshayah 61:5). Jacob took it all measure for measure, EACH BLESSING CORRESPONDING TO ONE CURSE OF THE TREE OF KNOWLEDGE, and of his own he took. The Holy One, blessed be He, caused Jacob to receive these blessings and cleave to his place and portion, while Esau cleaved to his own place and portion. RABBI YOSI SUPPORTS WHAT WAS SAID, THAT THE BLESSINGS WERE VALID FOR THE END OF CORRECTION, BY SAYING THAT THEN WILL THE SIN OF THE TREE OF KNOWLEDGE BE ATONED FOR, AND IT WOULD BE POSSIBLE TO MERIT A BLESSING INSTEAD OF A CURSE, WHICH WAS NOT TRUE BEFORE ATONING FOR THE SIN OF THE TREE OF KNOWLEDGE.

149. Rabbi Chizkiyah said, We see that the fatness of the earth and the dew of heaven were the blessing Esau later received, as it is written, "of the fatness of the earth, and of the dew of heaven from above" (Beresheet 27:39). CAN YOU SAY THAT THESE CORRESPOND TO THE CURSES OF THE TREE OF KNOWLEDGE AFTER THE PENITENCE AT THE ADVENT OF MESSIAH?

150. Rabbi Shimon said, The one is not like the other; ESAU IS NOT LIKE JACOB, and this does not resemble that. THE BLESSING OF ESAU DOES NOT RESEMBLE THE BLESSING OF JACOB. How different are the grades! Of Jacob, it is written, "Therefore the Elohim give you." And of Esau, it is written, "YOUR DWELLING shall be." ELOHIM IS NOT MENTIONED IN THIS BLESSING, SO IT WILL NOT COMPRISE HOLINESS. It is written of Jacob, "of the dew of heaven, and the fatness of the earth," and of Esau, "of the fatness of the earth, and of the dew of heaven," WITH THE EARTH PRECEDING HEAVEN, for there is no resemblance between them.

151. Their grades differ considerably from each other. It is written of Jacob, "Therefore the Elohim give you of the dew of heaven" (Beresheet 27:28). This is the supernal dew drawn from Atik Yomin, which is called 'the dew of heaven', THAT IS, THE DEW FROM ABOVE, drawn from the grade called 'heaven', ZEIR ANPIN, from which it flows into the field of holy apple trees, MALCHUT, ABOUT WHICH IT IS THEN WRITTEN, "of the fatness of the earth." The earth refers to the land of the living above, THAT IS, MALCHUT, WHILE ATTIRING THE SFIRAH BINAH CALLED 'LIVING ELOHIM', IS THEN CALLED 'THE LAND OF THE LIVING'. And Jacob inherited THE BLESSING in the upper earth, MALCHUT, and upper heaven. THE BLESSING OF Esau was in the lower land here and in the lower heaven here IN THIS WORLD. Jacob WAS BLESSED high above, IN THE HEAVEN AND EARTH OF ATZILUT, and Esau down below, IN THE HEAVEN AND EARTH OF THIS WORLD.

152. Also, Jacob WAS BLESSED above and below IN THE UPPER HEAVEN AND EARTH, AND IN THIS WORLD AT THE ADVENT OF MESSIAH. And Esau only below IN HEAVEN AND EARTH OF THIS WORLD. And though it is written, "and it shall come to pass when you shall have the dominion, that you shall break his yoke from off your neck" (Beresheet 27:40), WHICH MEANS THAT IF YISRAEL WILL SIN, THE BLESSINGS WILL BE ANNULLED, this was SAID CONCERNING HEAVEN AND EARTH here IN THIS WORLD. Up above, nothing IS CANCELED, as it is written, "For Hashem's portion is his people, Jacob is the lot of His inheritance" (Devarim 32:9). Come and behold, When Jacob and Esau started to avail themselves of the blessings, Jacob received his share from above, and Esau took his share below.

153. Rabbi Yosi, the son of Rabbi Shimon, son of Lakunia, asked Rabbi Elazar, has your father explained why the blessings with which Isaac blessed Jacob did not prevail, while the blessings Isaac bestowed on Esau all did?

154. He replied that all these blessings prevailed, along with other blessings that the Holy One, blessed be He, gave to Jacob. But at first, Jacob received ALL HIS BLESSINGS above only, FROM THE UPPER HEAVEN AND EARTH. THEY WERE THEREFORE INCOMPLETE, UNTIL HE ALSO RECEIVED THE BLESSINGS FROM BELOW. And Esau received below. After King Messiah will arise, Jacob will receive above and below, THAT IS, FROM THE LOWER HEAVEN AND EARTH AS WELL, and Esau will lose everything. He will have no portion and inheritance or remembrance in the world. This is the meaning of the verse, "And the house of Jacob shall be fire, and the house of Joseph flame, and the house of Esau for stubble" (Ovadyah 1:8), for Esau will lose everything, and Jacob will inherit both worlds, this world, NAMELY, THE LOWER HEAVEN AND EARTH, and the World to Come, NAMELY, THE UPPER HEAVEN AND EARTH. IT GOES WITHOUT SAYING THAT EVEN BEFORE THE ADVENT OF MESSIAH, JACOB RECEIVES BLESSINGS FROM THE LOWER HEAVEN AND EARTH, THAT IS, WHEN THE TEMPLE EXISTED, ON SHABBATOT AND HOLIDAYS AND ALSO THROUGH PRAYERS. BUT BECAUSE THEY ARE NOT CONSTANT, IT IS NOT CONSIDERED RECEIVING. BUT IN THE FUTURE IT SHALL BE PERMANENT.

155. At that point, it is written, "And liberators shall ascend upon mount Zion to judge the mountain of Esau; and the kingdom shall be Hashem's" (Ibid.). The kingdom that Esau received in this world shall be for the Holy One, blessed be He, alone. HE ASKS IF this kingdom did not already belong to the Holy One, blessed be He? AND HE ANSWERS, Although the Holy One, blessed be He, rules above and below, He lets other peoples rule, giving each a part and inheritance in this world for their use. At that time He will take the kingdom from them all, and it will be solely His, as it is written, "And Hashem shall be king over all the earth, on that day Hashem shall be one, and His name One" (Zecharyah 14:9).

156. "And Jacob was scarce gone out (lit. 'went out going')" (Beresheet 27:30): Rabbi Shimon said, "...went out, going" refers to two 'goings out.' Why? Because one is of the Shechinah and one of Jacob. For when Jacob entered, the Shechinah came in with him, and he was blessed before the Shechinah. Isaac said the blessings and the Shechinah approved. Therefore, when Jacob went out, the Shechinah went out with him. This is the hidden meaning of the phrase "and Jacob went out going," which mentions two 'goings out' together.

157. "Esau his brother came in from his hunting" (Ibid.). HE ASKS, Why is it written "his hunting," and not "the hunting." HE SAYS THAT THIS INDICATES THAT it is Esau's hunting that contains no blessing. And the Holy Spirit cried out, "Do not eat the bread of him who has an evil eye" (Mishlei 23:6).

158. "And he also had made savory food...Let my father arise" (Beresheet 27:31). His speech was impertinent, rough, and impolite. Come and behold the difference between Jacob and Esau. Jacob talked to his father humbly, with humility. It is written, "And he came to his father, and said, My father" (Ibid. 18). The difference between the language of Esau and Jacob is that Jacob did not want to frighten him. Thus, he spoke humbly, saying, "Arise, I pray you, sit and eat of my venison." Esau, however, said, "Let my father arise," as if he were not speaking to him, BUT TO HIMSELF.

159. Come and behold, When Esau entered, Gehenom came with him, and Isaac trembled with fear, as it is written, "And Isaac trembled very much" (Beresheet 27:33). HE ASKS, Why is "very much" used to describe "trembled." HE SAID, Isaac never felt such fear and terror in his life. Even when he was strapped upon the altar and saw the knife, he did not tremble as when Esau entered and brought Gehenom with him. Then he said, "Before you came, and have blessed him? Moreover, he shall be blessed." For I saw the Shechinah approving those blessings.

160. There is another explanation, Isaac said, "And has blessed him." A voice came forth, saying "Moreover, he shall be blessed." Isaac wanted to curse Jacob, but the Holy One, blessed be He, said to him, Isaac, it is you whom you curse, for you have said to him, "Cursed be those that curse you, and blessed be those that bless you" (Beresheet 27:29).

161. Come and behold, Everyone acknowledged these blessings, the upper and lower, and even he, NAMELY, SAMAEL, THE MINISTER OF ESAU, the part and portion of Esau, acknowledged them. And he blessed him and approved of the blessings, and raised him above his head, THAT IS, HE WAS SUBMISSIVE TO HIM.

162. From where do we know this? From the verse, "And he said, Let me go, for the day breaks. And he said, I will not let you go, unless you bless me" (Beresheet 32:27). It is written, "And he said, Let me go," because Jacob had seized him. HE ASKS, How can a man, flesh and blood, take hold of an angel, which is pure spirit, as it is written, "who makes the winds His messengers; the flames of fire His ministers" (Tehilim 104:4)?

163. HE ANSWERS, It is understood from this that when angels, the messengers of the Holy One, blessed be He, descend into this world, they are clothed in a body in the likeness of this world, for it is not seemly to deviate from the custom of the place one visits.

164. We have learned that when Moses went up, "he was there with Hashem forty days and forty nights; he neither ate bread nor drank water" (Shemot 34:28) in order not to deviate from the custom of the place he went to. And of the angels, WHO VISITED ABRAHAM when they descended, it is written, "and he stood by them under the tree, and they ate" (Beresheet 18:8). Here also, the descending angel could not struggle with Jacob unless clothed in a body, as is done in this world. Therefore Jacob wrestled with him the whole night. But if he were not clothed (in human form), Jacob could not have wrestled with him.

165. Come and behold, Because those OF THE OTHER SIDE dominate only during the night, assuredly this is why Esau rules only in exile, which is night, WHEN IT IS DARK FOR US. Hence, THE ANGEL wrestled and struggled with Jacob during the night. But when morning came, the strength of the angel failed, and he did not prevail. Then Jacob got stronger, as the dominion of Jacob is during the day.

166. Therefore, it is written, "The burden of Dumah. One calls to me out of Seir, Watchman, what of the night? Watchman, what of the night?" (Yeshayah 21:11). For the dominion of Esau, who is called 'Se'ir', is during the night. Therefore the angel weakened when morning came, and then "he said, Let me go, for the day breaks."

167. "And he said, I will not let you go, unless you bless me" (Beresheet 32:27). HE COMMENTED, IT IS WRITTEN, "Unless you bless me," but it should have been "unless you will bless me," IN THE FUTURE TENSE. Why, therefore, is it written literally, "unless you have blessed me" IN THE PAST TENSE? THE REASON IS THAT HE TOLD HIM, If you will acknowledge the blessings my father gave to me and not denounce me for them, THEN I WILL LET YOU GO. FOR THAT REASON, IT IS WRITTEN, "UNLESS YOU HAVE BLESSED ME" IN THE PAST TENSE, FOR IT REFERS TO THE BLESSINGS OF ISAAC. It is also written, "And he said, Your name shall be called no more 'Jacob,' but Yisrael" (Beresheet 32:29). HE ASKS, Why did he call him Yisrael? AND HE ANSWERS that he told him, we are compelled to serve you, for through your exceeding might, you have been crowned above, in the highest grade. THEREFORE your name shall surely be Yisrael.

168. "For you have striven with Elohim." HE ASKS, What is the meaning of the phrase "with Elohim?" Could it be that he referred to himself WHEN HE SAID "FOR YOU HAVE STRIVEN WITH ELOHIM?" HE ANSWERS "have striven" to be joined and united "with Elohim," THE SHECHINAH, as the union of the sun and moon, WHICH ARE ZEIR ANPIN AND NUKVA. Hence it is not written "against Elohim," but rather "with Elohim," WHICH INDICATES JOINING TOGETHER WITH ELOHIM in a union.

169. Another explanation of "And he said" has the same meaning as "and He said, If you will diligently hearken to the voice of Hashem your Elohim" (Shemot 15:26). AS "AND HE SAID" REFERS TO THE AWAKENING TO STRIVE TO HEARKEN TO THE VOICE OF HASHEM. Here too "And he said" MEANS THAT HE WOKE HIM AND SAID "Your name shall be called no more 'Jacob,' but Israel." Then was Jacob crowned by his grade, FOR HE STROVE TO AND ROSE TO THE GRADE OF THE NAME ISRAEL, WHICH IS THE MOCHIN OF THE FIRST THREE SFIROT, ISRAEL BEING COMPOSED OF THE LETTERS OF 'LI ROSH (LIT. 'I HAVE A HEAD'), by which he will include all the Patriarchs, THAT IS, BE THE CENTRAL COLUMN, WHICH INCLUDES THE LEFT AND RIGHT COLUMNS, THE SECRET OF THE PATRIARCHS ABRAHAM AND ISAAC. It is written, "And he blessed him there" (Beresheet 32:30). WHY IS THE CONTENT OF THE BLESSING NOT SPECIFIED? HE ANSWERS, It means that he acknowledged all the blessings with which his father blessed him.

170. Rabbi Shimon began the discourse with the verse, "When a man's ways please Hashem, He makes even his enemies to be at peace with him" (Mishlei 16:7). Come and behold, Man has much to do if he wants to improve his behavior toward the Holy One, blessed be He, by keeping the precepts of the Torah. For we have learned that assuredly man has two angels, who are messengers that join him from above. One is on his right and the other on his left. They observe man in everything he does. They are called 'the Good Inclination' and 'the Evil Inclination.'

171. When a man wishes to be purified and strives to observe the precepts of the Torah, the Good Inclination that joined him overpowers the Evil Inclination and makes peace with it. As a result, the Evil Inclination becomes a slave to the Good Inclination. When a man wishes to be defiled, the Evil Inclination is strengthened and overpowers the Good Inclination. This has already been explained. Assuredly, when man wishes to be purified, he has much to overcome. When the Good Inclination is strengthened, then "He makes even his enemies to be at peace with him." For the Evil Inclination, WHICH IS HIS ENEMY, is submissive to the Good Inclination. Of this Solomon said, "Better is he that is lightly esteemed, and has a servant" (Mishlei 12:9). The servant is the Evil Inclination, WHICH BECOMES A SERVANT TO THE GOOD INCLINATION. Then, when a man walks by the precepts of the Torah, "he makes even his enemies to be at peace with him," including the Evil Inclination and its escorts.

172. Come and behold, Because Jacob put his trust in the Holy One, blessed be He, and all that he did was for His sake, his enemies made peace with him, specifically Samael, who is the strength and might of Esau, made peace with Jacob. Because Samael made peace with Jacob and acknowledged all his blessings, Esau made peace with Jacob. Yet, as long as Jacob did not make peace with SAMAEL, the minister in charge of Esau, then Esau did not have made peace with him. This is because strength below always depends on strength above. As long as the strength of the ministers in charge over them is not weakened above, it is not possible to weaken the strength in this world.

173. "And Isaac trembled very much, and said, Who then (Heb. eifoh) is he" (Beresheet 27:33)? HE ASKS, What is the meaning of "Who then?" It should have been "Who is it?" -- FOR 'EIFOH' LITERALLY MEANS WHERE. HE ANSWERS, "Who then" is correct because the Shechinah stood there when Isaac blessed Jacob! Thus he said "Who then," WHICH MEANS where is he who stood here and approved the blessings, whom I blessed. Assuredly "he shall be blessed," for the Holy One, blessed be He, approved these blessings.

174. Rabbi Yehuda said that for this trembling that Jacob brought upon Isaac his father, Jacob was punished by THE SELLING OF Joseph, and he trembled when they said to him, "This we have found" (Beresheet 37:32). Isaac said, "Who then (Heb. eifoh)?" And by "eifoh," Jacob was punished. And although the Holy One, blessed be He, approved all the blessings, nevertheless he was punished by "eifoh" as it is written, "Where (eifoh) they feed their flock" (Beresheet 37:6), where Joseph was lost to him, and he was thereby punished.

175. "...And Isaac trembled very much (lit. 'trembled very great trembling')." HE ASKS, What is the meaning of the word "great" as used in the scripture? AND HE ANSWERS, It is written "great" here and elsewhere, as in "and this great fire" (Devarim 18:16). IN BOTH VERSES, IT REFERS TO A GREAT FIRE, MEANING that Gehenom entered with him. HE THEN ASKS, What does "very" mean? AND HE ANSWERS, It is written "very" here and elsewhere, as in "and, behold, it was very good" (Beresheet 1:31). AGAIN, BOTH REFER TO the Angel of Death; IN THIS CASE, IT IS AN ALLUSION TO THE ANGEL OF DEATH, WHO CAME IN WITH ESAU. He then said "Who then...MOREOVER, HE SHALL BE BLESSED" (Beresheet 27:33), WHEN HE UNDERSTOOD THAT THE BLESSINGS BELONGED TO JACOB AND NOT ESAU.

176. "And when Esau heard the words of his father..." (Beresheet 27:34). Rabbi Chiya said, These tears brought so much evil UPON YISRAEL, that Esau cried to be blessed before his father, whose words were very important to him. BECAUSE OF THEM, ACCUSATIONS WERE MADE THAT YISRAEL DID NOT HONOR THEIR FATHERS AS HE DID. "Is not he rightly named Jacob" (Ibid. 36) means, So He named him, He who did so," NAMELY, THE HOLY ONE, BLESSED BE HE. He uttered this as if spitting, to degrade HE WHO CALLED HIM 'JACOB.' It is not written, "Is not he rightly named," but literally "Did not He rightly named him." THIS INDICATES THAT HE DID NOT MEAN TO DEGRADE JACOB, BUT HE WHO NAMED HIM JACOB.

177. "For he has supplanted these (Heb. zeh; lit. 'this') two times." HE ASKS, Why ADD THE WORD Zeh to modify "supplanted two times?" HE ANSWERS, It means two matters are contained in one. The word bechorati (my birthright) became at another time birchati (my blessing), FOR THEY CONSIST OF THE SAME LETTERS two times, WHICH INDICATES THAT THE SAME MATTER WAS REPEATED TWICE. FOR THE BIRTHRIGHT BELONGS TO THE FIRSTBORN, AND BECAUSE HE TOOK HIS BIRTHRIGHT, HE ALSO TOOK HIS BLESSING. THUS, THE TWO DECEPTIONS ARE ONE. In the same manner, the verse "surely now we had returned this (Heb. zeh) second time" (Beresheet 43:10) MEANS that two matters are in one: 1) we would have returned (Heb. shavnu) by now and not be put to shame (Heb. boshnu) by that man, and 2) LITERALLY, we would have been back already. THE HEBREW LETTERS OF SHAVNU ARE THE SAME AS OF BOSHNU.

178. Similarly, Job said, "And hold me for Your enemy" (Iyov 13:24). THE LETTER COMBINATION Job turned into oyev (enemy). This was explained according to the verse, "For He crushes me with a tempest" (Iyov 9:17). He said before Him, Master of the Universe, "perhaps a tempest stormed at You," AND JOB TURNED INTO YOUR ENEMY. Here also, "he took away my birthright" (Heb. bechorati), and the combination turned INTO "MY BLESSING (HEB. BIRCHATI), as in "he has taken away my blessing."

179. "Behold, I have made him your lord...and what shall I do now for you, my son" (Beresheet 27:37). This means that there is no one present who gives consent THAT YOU WILL RECEIVE BLESSINGS. THEREFORE IT IS WRITTEN, "What shall I do now for you, my son." He then blessed him in this world. He looked at his grade and said to him "and by your sword shall you live," for it is fitting of you to shed blood and wage wars, SINCE YOU CLEAVE TO THE LEFT, WHICH IS OF JUDGMENTS. Therefore he said, "What shall I do now for you, my son," AS YOUR GRADE MERITS NO BLESSING.

180. Rabbi Elazar discussed the verse, "What shall I do now for you." Why add "my son?" This is because he asked him, "What shall I do now for you?" I have seen you in judgment, sword, and blood. And I have seen your brother walking the path of peace. He added "my son," for surely I brought all this upon you, as you are my son. Therefore "by your sword shall you live, and you shall serve your brother." This has not yet happened, for Esau is not yet a servant of Jacob. This is because Jacob has no need for him now. And he repeatedly called Esau "my master," because Jacob looked far ahead and saved it to the end of days, as we said above.

181. As Rabbi Chiya and Rabbi Yosi were walking together, they noticed that Rabbi Yosi Saba was behind them. They sat down until he caught up to them. When he did, he said, 'Now the path is readied before us,' and they went on. Rabbi Chiya quoted the verse, "It is time to act for Hashem" (Tehilim 119:126), while Rabbi Yosi began with the verse, "She opened her mouth with wisdom; and on her tongue is a Torah of steadfast love" (Tehilim 31:6). "She opened her mouth with wisdom" alludes to the Congregation of Yisrael, WHICH IS THE SHECHINAH; "and on her tongue is a Torah of steadfast love" refers to Yisrael, who are the tongue of the Torah, which is on their lips day and night.

182. "She opened her mouth with wisdom." This is the letter Bet of Beresheet (Eng. 'In the beginning'). IT IS THE SECRET OF THE NUKVA, CALLED 'HOUSE' (HEB. BAYIT). "And on her tongue is a Torah of steadfast love (lit. 'Chesed')" refers to Abraham, THE SECRET OF THE COLUMN OF CHESED, with which He created the world, and he speaks always OF THE TORAH, WHICH IS THE DRAWING DOWN OF CHESED. THEREFORE, IT IS SAID "AND ON HER TONGUE IS A TORAH OF CHESED." HE FURTHER EXPLAINS THAT the letter Bet is closed on one side and open on the other. It is closed on one side, as it is written, "and you shall see My back" (Shemot 33:23). On the other side Bet is open, so that its face will shine upward TOWARD ZEIR ANPIN. It is also open to receive from ZEIR ANPIN above, AS WIDE OPEN as a foyer to receive BRIGHT LIGHT. FOR A FOYER RECEIVES MORE SUNSHINE THAN A HOUSE. For that reason, THE LETTER BET stands at the beginning of the Torah. THIS IS THE SECRET OF THE VERSE, "SHE OPENED HER MOUTH WITH WISDOM," and later was filled WITH ALL THE WORDS OF THE TORAH, WHICH IS THE SECRET OF "AND ON HER TONGUE IS A TORAH OF STEADFAST LOVE." Another explanation for the verse, "She opened her mouth with wisdom," IS THAT IT ALLUDES TO THE TORAH, which assuredly opens with wisdom, as it is written, "In the beginning Elohim created" (Beresheet 1:1), FOR "IN THE BEGINNING" IS 'WISDOM' in the Aramaic translation. Of the verse, "And on her tongue is a Torah of steadfast love (lit. 'Chesed')," the Torah later reads, "And Elohim said, Let there be light, and there was light" (Ibid. 3), WHICH IS THE LIGHT OF CHESED. ANOTHER EXPLANATION FOR THE VERSE, "She opened her mouth with wisdom," is that it is the first Hei of the holy name YUD HEI VAV HEI, WHICH IS BINAH, in which everything is contained. It is concealed and revealed, comprising both what is above and below!

183. "She opened her mouth with wisdom" because it is concealed and utterly unrevealed, as it is written, "Seeing it is hidden from the eyes of all living, and kept close from the birds of the sky" (Iyov 28:21). When BINAH started to spread together with Chochmah that cleaved to it and was clothed in it, NAMELY, IN THE SECRET OF THE VERSE, "SHE OPENED HER MOUTH WITH WISDOM." IT COULD NOT SPREAD UNTIL it issued a sound, NAMELY, ZEIR ANPIN, THE CENTRAL COLUMN, which is "a Torah of Chesed," OF WHICH IT IS WRITTEN, "AND ON HER TONGUE IS A TORAH OF CHESED."

184. STILL ANOTHER EXPLANATION OF THE VERSE, "She opened her mouth with wisdom," is that the last Hei OF THE NAME YUD HEI VAV HEI, NAMELY, THE NUKVA, refers to speech, which depends on wisdom. THIS MEANS THAT THERE IS NO SPEECH WITHOUT WISDOM AND THOUGHT. THEREFORE IT IS SAID OF THE NUKVA, "SHE OPENED HER MOUTH WITH WISDOM." THE VERSE, "and on her tongue is a Torah of Chesed," alludes to the voice, NAMELY, ZEIR ANPIN, which controls and conducts speech, THE NUKVA. A FURTHER EXPLANATION OF "A Torah of Chesed love" is Jacob (NAMELY, ZEIR ANPIN CALLED 'TORAH', AND CHESED). He is "on her tongue," OVER THE SPEECH, to guide the word and be united with it, for there is no speech without sound.

185. Rabbi Chiya then quoted the verse, "I, wisdom, dwell with prudence, and find knowledge in crafty schemes" (Mishlei 8:12). "I, wisdom" refers to the Congregation of Yisrael, NAMELY, THE NUKVA, CALLED 'THE LOWER CHOCHMAH;' "dwell with prudence" is Jacob, who is prudent BECAUSE HE TOOK THE BLESSINGS PRUDENTLY AND WITH CUNNING; AND "find knowledge in crafty schemes" alludes to Isaac, who used knowledge and stratagems to bless Esau. Wisdom (THE SHECHINAH CALLED 'WISDOM') was joined with Jacob, who dealt with prudence. Therefore Jacob WAS TO "find knowledge in crafty devices," by which he was blessed by his father, WHO HAD KNOWLEDGE OF STRATAGEMS TO BLESS ESAU, and all the blessings rested upon him and prevailed upon him and his descendents forever.

186. Some have prevailed in this world, and all will prevail at the advent of King Messiah, when Yisrael will be "one nation in the land" (Yechezkel 37:22), one nation before the Holy One, blessed be He. This is the meaning of the verse "and I will make them one nation in the land," and they will reign above and below, as it is written, "and, behold, one like a son of man came with the clouds of heaven" (Daniel 7:13). This is King Messiah, as it is written, "And in the days of these kings shall the Elohim of heaven set up a kingdom..." (Daniel 2:44). Therefore, Jacob wanted his blessings to be postponed and did not immediately take them.

187. Rabbi Yosi then quoted the verse, "But fear not, O My servant Jacob, and be not dismayed, Yisrael" (Yirmeyah 46:27). This verse has already been explained. Nevertheless, after Jacob had received his father's blessings, he searched himself and said, I want these very blessings to be postponed for the time, so they will last. He was frightened LEST THE BLESSINGS DWELL UPON HIM NOW, FOR THEY MIGHT BE NEGATED IF YISRAEL SINNED. A voice resounded, saying "Fear not, O Jacob My servant, says Hashem, For I am with you" (Ibid. 28), and I will never leave you, for, "behold, I will save you from afar" (Ibid. 27) at the time for which the blessings were reserved.

188. The verse, "and your seed from the land of their captivity," means that although Esau now took the blessings and HIS CHILDREN will enslave your children, I will free them from his hands. Then, your children will enslave him. Then, "Jacob shall return," MEANING RETURN to these blessings, TO THE SHECHINAH THAT WILL BE WITH JACOB AGAIN. "And Jacob will return" assuredly "and be quiet and at ease," as has been explained THAT HE WILL HAVE REST from the kingdoms of Babylon, Media, Greece, and Edom, which were enslaving Yisrael. And none shall make him afraid" forever and ever.

189. As they continued walking, Rabbi Yosi said, Assuredly, whatever the Holy One, blessed be He, does in the world is in the secret of wisdom. It is intended to teach the greatest wisdom to mankind, so man will learn from those acts the secrets of wisdom. And everything is as it should be. His works are all the ways of Torah, since the ways of Torah are the ways of the Holy One, blessed be He. And even in the smallest thing, there are ways and paths and secrets of high wisdom.

190. Come and behold, Rabbi Yochanan ben Zakai used to say that 300 legal decisions are derived from the verse, "and his wife's name was Mehetabel, daughter of Matred, daughter of Mezehab" (Beresheet 36:39). This he revealed only to Rabbi Eliezer, who was with him. That shows how many secrets of the Torah are in every deed in the Torah. In each word, there is wisdom and true doctrine. Therefore the words of the Torah are holy words, by which to conceive wondrous things, as it is written, "Open you my eyes that I may behold wondrous things out of Your Torah" (Tehilim 119:18).

191. Come and behold, When the serpent deceived Adam and his wife, when he approached her and injected impurity into her, Adam succumbed to temptation. Then the world was defiled and the land became accursed because of him. He brought death to the world. And the world was punished because of him, until the Tree of Life came, atoned for Adam, and subjugated the serpent, so that his seed will never rule the seed of Jacob.

192. For when Yisrael offered a goat, the serpent was subdued and became a slave OF YISRAEL as we learned. Therefore, Jacob served his father two goats (Heb. se'irim), one with which to subjugate Esau, who is hairy (Heb. sa'ir), and the other for the grade upon which Esau depended and to which he cleaved. THIS WAS SAMAEL, THE MINISTER OF ESAU.

193. Therefore the world is accursed until a woman comes, who resembles Eve, and a man, who resembles Adam. They will deceive and beguile the serpent and the one ruling him, NAMELY, SAMAEL. We have already learned this.

194. He opened the discussion with the verse, "And Esau was a cunning hunter, a man of the field, and Jacob was a plain man, dwelling in tents" (Beresheet 25:27). The phrase "a plain man" MEANS a whole man, according to the Aramaic translation, AS ILLUSTRATED BY THE FACT THAT HE WAS "dwelling in tents." He was plain because he dwelt in tents, WHICH MEANS THAT he held fast the two sides, RIGHT AND LEFT, WHICH ARE Abraham and Isaac, AND HE WAS FOUND WHOLE BOTH ON THE RIGHT, THE LIGHT OF CHASSADIM, AND THE LEFT, THE ILLUMINATION OF CHOCHMAH. Because HE COMPRISES OF BOTH SIDES, Jacob came to Esau from the side of Isaac THAT WAS INCLUDED IN HIM. THIS IS THE SECRET OF THE TWO HE-GOATS HE SERVED ISAAC, WHICH CAME FROM THE ILLUMINATION OF THE LEFT, THE ASPECT OF ISAAC. As we learned from the verse, "With the merciful you will show yourself merciful...and with the perverse you will show yourself subtle" (Tehilim 18:26-27). When he came to receive the blessings, he came with support of Abraham and Isaac from above, NAMELY, SUPPORT FROM BOTH THE RIGHT AND LIEFT SIDES, and so all was done wisely.

195. Come and behold, When Jacob arose against Samael, the grade of Esau, Samael fought and wrestled with him, but Jacob overpowered him in several ways. He conquered the serpent with cunning and subtlety, but he was only overpowered by the goat, THAT IS, BY THE TWO HE GOATS HE SERVED TO ISAAC HIS FATHER. WITH THESE, HE CONQUERED ESAU, THE GRADE OF THE SERPENT, AS HAS BEEN SAID. And though all is one, NAMELY, THE SERPENT AND SAMAEL, nevertheless he also conquered and overpowered Samael in another battle. This is derived from the verse, "and there wrestled a man with him until the breaking of the day. And when he saw that he did not prevail against him" (Beresheet 32:25-26).

196. Come and behold, The merit of Jacob was such, that he, SAMAEL, wanted to exterminate Jacob from the world. That night was the night when the moon was created, THAT IS, WEDNESDAY EVE, A TIME OF DANGER. And Jacob stayed alone, and no one was with him, as we have learned that a man must not venture out alone at night. This is even more true on the night when the luminaries were created, for then the moon is defective, as it is written, "Let there be lights (Heb. me'orot)" (Beresheet 1:14), and the word Me'orot is spelled without THE LETTER VAV, WHICH IS A SIGN OF A CURSE. Because Jacob remained alone that night, HE WAS IN GREAT DANGER, because when the moon is defective, the evil serpent is strengthened and rules. Then Samael came and denounced Jacob and wanted him to perish from the world.

197. But Jacob was strong on all sides, on the side of Isaac and the side of Abraham. SAMAEL came to the right and saw Abraham strong with the vigor of day, namely, the right side, which is Chesed. He came to the left, and saw Isaac powerful with the strength of rigorous judgment. He came to the body, NAMELY, TO THE CENTRAL COLUMN, and saw Jacob strong on these two sides. ABRAHAM AND ISAAC surrounded him, one from here and one from there. Then "when he saw that he did not prevail against him, he touched the hollow of his thigh" (Beresheet 32:26), a place outside the body, the one pillar of the body ON WHICH THE WHOLE BODY IS SUPPORTED, NAMELY, NETZACH, THE PILLAR OF TIFERET, CALLED 'BODY.' Then "and the hollow of Jacob's thigh was put out of joint, as he wrestled with him..." (Ibid.).

198. Once day broke and night departed, Jacob was strengthened, and the power of Samael diminished. Then he said, "Let me go" (Ibid. 27), for it was his time to say the morning hymns and he had to leave. He confirmed his blessings and added a blessing of his own, as it is written, "And he blessed him there" (Ibid. 30).

199. Come and behold how many were the blessings Jacob received. The one from his father he earned through cunning, and that gained him all these many blessings; the one of the Shechinah he received from the Holy One, blessed be He, when he returned from Laban, as it is written, "And Elohim...blessed him" (Beresheet 35:9). He was given one by the minister of Esau and one from his father when he went to Paddan-Aram, as it is written, "And El Shadai bless you..." (Beresheet 28:3).

200. At the time when Jacob saw himself with all these blessings, he said, Which shall I use now? He decided to use the weakest blessing of all. And which is that? It is the last blessing from his father. And although this too is a powerful blessing, it is not as strong for having power over the world as the first ones.

201. Jacob said, I will avail myself of this blessing and use it. The others I will reserve until the time when I and my children after me will need them. When WILL THIS BE? At the time the nations gather to exterminate my children from the world, as it is written, "All nations compassed me about, but in the name of Hashem I cut them off. They compassed me about; indeed, they compassed me...They compassed me about like bees..." (Tehilim 118:10-12). There are three VERSES that correspond to the three blessings THAT HE DID NOT USE. The one is the blessing from his father; the second is the blessing from the Holy One, blessed be He; and the third is the blessing he was given by the angel.

202. Jacob said, At that time, I will need ALL THE BLESSINGS TO PROTECT ME from the kings and all the nations in the world THAT WILL SURROUND ME. THEREFORE, I will reserve these blessings for that time. And now, for Esau, this blessing should suffice, TO WIT, THE SECOND BLESSING HIS FATHER GAVE HIM. This is like a king, who had several battalions of mighty warriors and several qualified ministers of war capable of engaging in warfare against mighty kings. In the meantime, when he learned about a great robber, he sent his gatekeepers TO FIGHT HIM. When HIS SERVANTS asked him, why did you choose to send the gatekeepers when you have such strong battalions available, the king replied, these will suffice to cope with this robber. I will reserve the battalions and ministers for war against the mighty kings, so they will be available when I need them.

203. Jacob said the same, To cope with Esau, these blessings HE RECEIVED FROM HIS FATHER WHEN HE WENT TO PADDAN-ARAM, will suffice. But THE REST OF THE BLESSINGS, I shall reserve for that time when my children will need them to fight the kings and rulers in the world, who will rise against them.

204. When that time arrives, all the blessings will be aroused on all sides TOWARDS YISRAEL, and the world will be properly established. From that day on, this kingdom shall rise, THAT IS, THE SUPERNAL KINGDOM, THE NUKVA OF ZEIR ANPIN, above all the other kingdoms, as was explained when discoursing on the verse, "But it shall break in pieces and consume all these kingdoms, and it shall stand forever" (Daniel 2:44). This is the stone that was cut out of the mountain and not by man, WHICH WAS MENTIONED IN THE SCRIPTURE, as it is written, "From thence from the shepherd, the Stone of Yisrael" (Beresheet 49:24). What is this stone? It is the congregation of Yisrael, THE NUKVA OF ZEIR ANPIN, as written, "And this stone, which I have set for a pillar..." (Beresheet 28:22), WHICH IS THE NUKVA.

205. Rabbi Chiya said that from this IT IS UNDERSTOOD THAT THE REST OF THE BLESSINGS OF JACOB REMAIN FOR YISRAEL TO USE IN THE FUTURE, as it is written, "A remnant shall return, even the remnant of Jacob" (Yeshayah 10:21). About these remaining blessings, IT HAS BEEN WRITTEN, "A REMNANT SHALL RETURN," MEANING THAT THEY WILL RETURN TO YISRAEL. It is also written, "And the remnant of Jacob shall be in the midst of many peoples" (Michah 5:6), THAT IS, among all the nations, not Esau alone, FOR THEN THE REST OF THE BLESSINGS WILL BE AROUSED, as it is written, "And the remnant...like dew from Hashem."

206. Rabbi Yisa quoted the verse, "A son honors his father, and a servant his master" (Malachi 1:6). "A son" refers to Esau, for in the whole world there was no man who respected his father as Esau did; the homage he paid him made him ruler of the world.

207. "...And a servant his master" refers to Eliezer, the servant of Abraham. This has been explained. The man came to Charan with great wealth and camels loaded with many gifts to lavish, yet he did not say to Betu'el and Laban, that he is Abraham's friend, or any other man, who came at Abraham's request, but when he started his speech, it is written, "And he said, I am Abraham's servant" (Beresheet 24:34). Later, he repeated SEVERAL TIMES, 'my master.' Because he respected Abraham with honor and kindness, they were patient with him for some time.

208. By right of that honor that he showed to his father, the Holy One, blessed be He, was forbearing with him when he ruled this world. And these are the tears that Yisrael shed under his yoke, until Yisrael will return to the Holy One, blessed be He, with crying in tears and weeping, as it is written, "They shall come with weeping...," (Yirmeyah 31:8) and then, "And liberators shall ascend upon mount Zion to judge the mountain of Esau; and the kingdom shall be Hashem's" (Ovadyah 1:21).