131. "And Rivkah took the best clothes of her eldest son Esau" (Beresheet 27:15). These are the garments Esau took from Nimrod. They are the precious garments from Adam, which came to the hands of Nimrod, who used them when he hunted, as it is written, "He was a mighty hunter before Hashem" (Beresheet 10:9). And Esau went into the field, where he fought with and killed Nimrod, removing the garments from him. This is the meaning of "and Esau came the field, and he was faint" (Beresheet 25:29). It has already been explained why it is here written, "And he was faint," and elsewhere, "for my soul faints before the slayers" (Yirmeyah 4:31). THESE ARE ANALOGOUS. THERE IT IS WRITTEN "FAINT" TO REFER TO KILLING. HERE TOO, THERE IS KILLING, BECAUSE ESAU MURDERED NIMROD.
132. Esau hid these garments with Rivkah and wore them when he went hunting. On the day, WHEN ISAAC SENT FOR HIM TO RECEIVE THE BLESSINGS, he did not take them to the field and was therefore late. When Esau wore them, they put forth no scent at all, but when Jacob wore them, the lost object was restored AS THEY RETURNED TO THE ASPECT OF ADAM. For the beauty of Jacob was the beauty of Adam. They therefore returned to their place and emitted fragrance.
133. Rabbi Yosi said, YOU SAY THAT Jacob's beauty was the beauty of Adam. How could this be? We learned that the apple of Adam's heel eclipsed the orb of the sun. Could you say that for Jacob? Rabbi Elazar replied, assuredly before Adam sinned no creature could behold his beauty. But after he sinned, his beauty changed, his stature diminished, and he was a hundred cubits high. BUT BEFORE THE SIN, HIS HEIGHT WAS FROM EARTH TO HEAVEN. THE BEAUTY OF JACOB WAS LIKE THE BEAUTY OF ADAM AFTER HE SINNED. Come and behold, Adam's beauty is a mystery on which supernal faith, BINAH, stems. THAT IS, HE ACHIEVED THE LIGHT OF BINAH AND THERE ATTAINED THIS BEAUTY. Of this, the scripture says "And let the beauty of Adonai our Elohim be upon us" (Tehilim 90:17), AS THE LIGHT OF BINAH IS CALLED 'BEAUTY.' It is also written, "to behold the beauty of Hashem" (Tehilim 27:4). This is, assuredly, the beauty of Jacob, THAT IS, HE ACHIEVED THE LIGHT OF BINAH, AS DID ADAM. And all is in the supernal mystery.
134. "And he smelled the smell of his garments, and blessed him" (Beresheet 27:27). Come and behold, It is not written, "and he smelled the smell of the garments" but "the smell of his garments." This is according to the verse, "Who covers Himself with light as with a garment, who stretches out the heavens like a curtain" (Tehilim 104:2). Another explanation is that once Jacob wore them, they emitted an aroma. As long as Isaac did not smell the aroma of the garments, he did not bless him. But then, WHEN THEY EMITTED AN AROMA, he knew that the wearer was worthy of being blessed. For if he did not deserve to be blessed, no holy aroma would be put forth. This is the meaning of the verse "and he smelled the smell of his garments, and blessed him."
135. "And said, See, the smell of my son is like the smell of a field which Hashem has blessed" (Beresheet 27:27). The meaning of "and said" is not clear, FOR IT IS NOT KNOWN WHO SAID IT. Some say it is the Shechinah; some say it was Isaac who said "like the smell of a field which Hashem has blessed." HE ASKS, What is this field? AND HE ANSWERS, This is a field of apple trees, NAMELY, THE NUKVA CALLED 'THE FIELD OF HOLY APPLES,' which the supernal Patriarchs, CHESED, GVURAH AND TIFERET OF ZEIR ANPIN support and cultivate.