VaYishlach [And Jacob Sent]
And Jacob Sent Messengers
1) ―For He will give His angels charge over thee, to keep thee.‖ When a person arrives in
the world, the evil inclination immediately comes along with him and always complains about him, as it is written, ―sin coucheth at the door.‖ Sin coucheth—this is the evil
inclination. ―At the door‖—the door of the womb, meaning as soon as one is born.
2) David called the evil inclination by the name, ―sin,‖ as it is written, ―and my sin is ever
before me,‖ because it makes man sin before his Master every day. And this evil
inclination does not leave man from the day he is born and for all time. And the good inclination comes to a person from the time he comes to be purified.
3) And when does one come to be purified? When he is thirteen years of age. At that time, a man connects in both the good inclination on the right, and the evil inclination on the left. And these are really two appointed angels, and they are always with man. 4) If a man comes to be purified, the evil inclination surrenders before him and the right governs the left. And both the good inclination and the evil inclination join to keep man in all the roads he travels, as it is written, ―For He will give His angels charge over thee, to
keep thee in all thy ways.‖
5) The Creator summoned angels with Jacob, camps of appointees, since he comes complete with the upper tribes, who were all properly whole, as it is written, ―And Jacob
went on his way, and the angels of God met him.‖ Afterwards, when he was saved from
Laban and parted him, Divinity joined him and camps of Holy Angels came to surround him. And he sent of these angels to Esau, as it is written, ―And Jacob sent messengers.‖
Certainly, they were real angels.
6) ―The angel of the Lord encamps round about them that fear Him, and delivers them.‖ It
is written, ―For He will give His angels charge over thee‖—many angels. ―His angels
charge over thee‖—angels as usual. The angel of the Lord encamps round about—Divinity,
as it is written, ―And the angel of the Lord appeared unto him in a flame of fire out of the midst of a bush.‖ Hence, ―the angel of the Lord encamps round about them that fear Him,‖
to surround them from all sides so as to save them. And when Divinity dwells within man, all the Holy hosts come there.
7) When King David was saved from Achish, king of Gath, the writing says, ―The angel of
the Lord encamps,‖ because Divinity has surrounded him and he was saved from Achish, from his people, and from all who attacked him. It is written, ―and feigned himself wanton
in their hands.‖ It should have said, ―and feigned himself mad in their hands.‖
8) However, this concerns the verse, ―For I was envious at the wanton.‖ The Creator told
him, ―Please, you will still need it.‖ Because he arrived in the house of Achish and was
attacked, it is written, ―and feigned himself wanton in their hands,‖ and then came Divinity
and stayed around David.
9) Thus, Divinity dwells only in her domain, which is the Holy Land. Thus, why was Divinity over him at Gath, which is abroad? He replies that certainly, she is not abroad, so no abundance will be sucked out of her. However, to save, she dwells abroad, as well. And
2VaYishlach (And Jacob Sent)
here, when Jacob came from the house of Laban, all the Holy camps surrounded him and he did not remain alone.
10) Hence, why is it written, ―And Jacob was left alone‖? Where were all the camps of
messengers that surrounded him and came with him, since he brought danger upon himself when he remained alone at night, and saw the danger with his eye? And since they came to guard him only from an invisible danger, they parted him. And then, before he put himself in danger, he said, ―I am not worthy of all the mercies, and of all the truth, which Thou hast shown unto Thy servant.‖ These are the camps of holy messengers that surrounded
him, and now parted him for he had put himself in visible danger.
11) The messengers parted him in order to leave him alone with Esau‘s appointee, which came to him by permission from the Upper One. And these messengers went to chant in song, since at that time it was their time to chant in song before the Creator. The messengers parted him for two reasons:
1. To leave him alone with the angel so he would fight him.
2. It was their time to chant in song; afterwards, they returned to him.
and now I am become two This is why it is written, ―I am not worthy of all the mercies…
camps.‖ The camp of Divinity and all his house were one camp, as it is written, ―This is
God's camp.‖ Hence, why does it say, ―two camps‖? It indicates that he was complete with
both discernments, both parts: white and red, Hassadim and Hochma, right and left.
12) That night was the dominion of the side of Esau—left without right. At that time, it is
written, ―Let there be light,‖ without the [Hebrew letter] Vav. This is the fourth night,
which cannot shine because it is without Hassadim. For this reason, Jacob was left alone.
Jacob, which is the sun, ZA, remained alone—without the Nukva—because the moon,
Nukva, was covered from the sun. Also, the Creator‘s guard was not entirely removed from
Jacob because he could not prevail over him, as it is written, ―And he saw that he prevailed
not against him.‖
13) Why did he not prevail against him? The angel looked to the right of Jacob and saw Abraham, which is the wholeness of the right line. He looked to Jacob‘s left and saw Isaac,
which is the wholeness from the left line. He looked to Jacob‘s body and saw that he was
included of right and left, that he was the wholeness of the middle line, and there is no clinging to the Sitra Achra in a place of wholeness, but in a place of dearth. This is why he could not prevail against him. Then, ―he touched the hollow of his thigh, which is one
pillar that is near the body, which is outside the body. There is a deficiency there, and hence the angel clung to it, ―and the hollow of Jacob's thigh was strained.‖
14) ―The angel of the Lord encamps round about them that fear Him, and delivers them.‖
Surrounded him from all sides so as to save him from Esau‘s minister. And when Divinity dwelt within him, several armies and camps of messengers came with him, and from among these messengers, he sent to Esau.
15) Why did Jacob awaken to send messengers to Esau? Would it not be better to keep silent from him? However, Jacob said, I know that Esau is anxious for the father‘s respect,
and never vexed him. And I know that since my father is alive, I do not fear him. Therefore, now, as long as my father is alive, I want to appease him. He immediately hurried and sent messengers before him.
3VaYishlach (And Jacob Sent)
16) ―Better is he that is ignoble and has a servant, than he that plays the man of rank and lacks bread.‖ This verse is said about the evil inclination because it always complains against people. And the evil inclination raises man‘s heart and desire with pride, and man follows it, curling his hair and his head, until the evil inclination takes pride over him and pulls him to Hell.
17) One who does not follow the evil inclination and is not proud at all, who lowers his spirit, his heart, and his will toward the Creator, the evil inclination overturns and becomes his slave, since it cannot control him. On the contrary, that man controls it, as it is written, ―and thou may rule over it.‖
18) ―…that plays the man of rank‖: one who respects himself, curls his hair and prides in
his spirit. He lacks bread—lacks faith, as it is written, ―the bread of his God does he offer…the bread of their God do they offer.‖ Bread means Divinity. Here, too, bread is lacking, meaning lack of faith, which is Divinity.
19) ―Better is he that is ignoble…‖ this is Jacob, who lowered his spirit before Esau so that afterwards, Esau will be his slave and he will rule over him and exist in him. ―Let peoples
serve thee, and nations bow down to thee.‖ Now it was not at all his time—for Jacob to
rule over him. And he was ignoble because Jacob left him to the end of days. And in the end of days, the one who was of rank will then be his slave. The one who will then lack bread, Esau, will be a slave to the one who was given plenty of grain and wine, to Jacob. 20) Because Jacob knew that he was now needy of him, he became ignoble before him. By that, he was wiser and shrewder than on any deed he had ever done against Esau. And had Esau sensed this wisdom, he would have killed himself, so he would not come to it. But Jacob did everything wisely.
I Have Sojourned with Laban
21) ―Thus shall ye say unto my lord Esau: Thus says thy servant Jacob: I have sojourned with Laban.‖ Jacob immediately opened, to turn into a slave before him so Esau would not look upon the blessings that his father had blessed him, because Jacob left them for the end of days.
22) What did Jacob see that he sent for Esau and said, ―I have sojourned with Laban‖? Did
he do it on a mission from Esau? Rather, Laban the Aramean, a voice walked in the world, as no man has ever been saved from him, because he was the soothsayer of soothsayers and the greatest charmer, and the father of Be‘or, and Be‘or was the father of Balaam, as it
is written, ―Balaam… son of Be‘or, the soothsayer.‖ And Laban was more versed in
soothsaying and wizardry than them, but he still could not prevail over Jacob. And he wanted to destroy Jacob in several ways, as it is written, ―A wandering Aramean was my
father.‖ For this reason, he sent for him and said, ―I have sojourned with Laban,‖ to let him
know of his strength.
23) The whole world knew that Laban was the greatest of all sages and soothsayers and charmers. And one who Laban wished to destroy could not be saved from him. And all that Balaam knew came from Laban. It is written about Balaam, ―for I know that he whom thou
blesses is blessed.‖ It is all the more so with Laban. And the whole world feared Laban and his magic. Hence, the first word that Jacob sent to Esau was, ―I have sojourned with
Laban.‖ And not for a short time, but for twenty years was I belated with him.
4VaYishlach (And Jacob Sent)
24) And should you say that I have gained nothing by it, he told him, ―And I have oxen,
and asses.‖ These two are sentences, damaging, for when the two conjoin, they join only to damage the world. This means that it is not their way to harm, except when they conjoin. This is why it is written, ―Thou shall not plow with an ox and an ass together,‖ since by
doing so one causes these two varmints, ox and ass, to conjoin and damage the world. 25) ―Flocks, and men-servants and maid-servants‖ are the lower Ketarim [plural of Keter]
of the Klipot, which the Creator killed in Egypt. They are called, ―first-born of cattle,‖
―first-born of the captive,‖ and the ―first-born of the maid-servant. This is why it is written, ―flocks, and men-servants and maid-servants.‖ Esau was immediately afraid and came to
meet him. And he feared Jacob, as Jacob feared Esau.
26) It is like a person who is walking along the road, and as he walks, he hears of a certain robber who is lurking on the way. He meets a man and tells him, ―Say, who are you?‖ He tells him, ―I am from a regiment of a certain army.‖ He tells him, ―Turn away from me, for all who come near me, I bring a serpent and I kill him.‖ That man went to the commander of the regiment and told him, ―A man is coming; and anyone who comes near him, he
throws a serpent at him, which bites him, and he dies.‖
27) The commander of the regiment heard it and feared. He said, ―It is best to walk toward
him and appease him.‖ But when that man saw that commander, he feared and said, ―Woe
unto me, the commander will kill me know.‖ He began to bow and kneel before him. The commander said, ―If he had a serpent who could kill, he would not bow like that before me.‖ The commander began to proud himself and said, ―Since he bowed before me so, I will not kill him.‖
28) ―Thus says thy servant Jacob: I have sojourned with Laban and stayed with him for twenty years. And I bring a serpent to kill people.‖ Esau heard. He said, ―Woe, who would
rise against him, for now Jacob will kill me with his mouth‖ because he thought that since he had defeated Laban, Balaam‘s father, his strength must be as great as the strength of
Balaam, of whom it was said, ―he whom thou blesses is blessed, and he whom thou curses is cursed,‖ and he can kill with his mouth. Thus, he began to walk toward him to appease him.
29) And when Jacob saw him, it is written, ―Then Jacob was greatly afraid and was
distressed.‖ And when he came near him, Jacob began to kneel and to bow before him, as it is written, ―and bowed himself to the ground seven times.‖ Esau said, ―if he had so much
power, he would not have bowed before me,‖ and he began to pride himself.
30) It is written about Balaam, ―And God came unto Balaam at night.‖ Of Laban it says,
―And God came to Laban the Aramean in a dream of the night.‖ Thus, Laban was as great
as Balaam. ―Take heed to thyself that thou speak not to Jacob.‖ Laban did not chase Jacob
by the power of men to wage war against him, because the power of Jacob and his sons was greater than theirs. Rather, he chased him to kill him with his mouth and to obliterate 1everything, as it is written, ―A wandering Aramean was my father.‖ This is why it is
written, ―thou speak not,‖ and it is not written, ―thou do not.‖
31) This is the testimony that the Creator commanded to testify. It is written, ―And thou
shall speak and say before the Lord thy God: 'A wandering Aramean was my father.‖
1 In Hebrew, the word Oved can mean both wandering and destroying.
5VaYishlach (And Jacob Sent)
―…and say‖ means, as it is written, ―Thou shall not bear false witness against thy
neighbor,‖ and so he so bore against his brother.
32) It is written about Balaam, ―he went not, as at the other times, to meet with
enchantments,‖ for so is his way, because he was an charmer. Also, it is written about
Laban, ―I enchanted,‖ for he looked in his charms and his magic, to know Jacob‘s dealings.
And when he wanted to destroy Jacob, he wanted to destroy him with his soothsaying and charms, and the Creator did not leave Jacob, for He told him, ―speak not.‖
33) As Balaam, the son of Laban‘s son said, ―For there is no enchantment with Jacob,‖
meaning who can overcome them? This is because my old man wished to destroy their father with his enchantment and charms and failed, since the Creator did not enable him to curse, as it is written, ―For there is no enchantment with Jacob, neither is there any divination with Israel.‖
34) And Laban worked against Jacob with all ten kinds of soothsaying and magic from the illumination of the lower Ketarim but could not overcome him, since Laban had made
them all against him and he did not succeed in harming him, as it is written, ―and changed
my wages ten times; but God suffered him not to hurt me.‖ And it is written, ―unto the 2satyrs, after whom they go astray.‖ Counting are kinds, and ten kinds are of soothsaying
and magic in the lower Ketarim of the Klipot, and Laban had made them all against him.
35) They are ten kinds: ―divination, a soothsayer, or an enchanter, or a sorcerer, or a charmer, or one that consults a ghost or a familiar spirit, or a necromancer,‖ thus ten. And
it seems as though he considers soothsaying as two kinds, since it is in plural tense [in Hebrew].
36) Divination and charm are two kinds, and they count as one degree. And when Balaam came up against Israel, he used divination, as it is written, ―divination in their hand.‖ But
against Jacob, Laban came with an enchantment, but he did not succeed, as it is written, ―For there is no enchantment with Jacob, neither is there any divination with Israel.‖
37) Balaam said to Balak, ―Who can defeat them,‖ since all the divination and charms in
our Ketarim from the illumination of the upper Malchut are crowned, and he, ZA, is tied to
them in Israel, as it is written, ―the Lord his God is with him, and the shouting for the King is in him.‖ This is why we cannot defeat them with our charms.
38) God forbid that Balaam knew something of the upper Kedusha [Holiness], since the
Creator did not want any nation or tongue to use His name but only His Holy sons, Israel. 39) Those who are impure, impurity is made for them to be made impure. It is written about them, ―he shall dwell alone; without the camp shall his dwelling be,‖ outside of
Kedusha. And the impure calls upon the impure, as it is written, ―and shall cry: ‗Unclean,
unclean.‘‖ This is because one who is impure calls upon the impure; every thing leans
toward its own kind.
40) And is it fitting for Jacob, who was holy, to say that he was defiled by Laban and his charms? Perhaps it is considered a praise for him, for he said, ―I have sojourned with
Laban‖? It is written, ―I am Esau thy first-born.‖ And we should ask if it is appropriate for
one as righteous as Jacob to change his name for the name of one how is impure? The
2 Count and Kind (in plural tense) are two very similar words in Hebrew with only the Vav being replaced by
6VaYishlach (And Jacob Sent)
answer is that in the Anochi [I am], the Taam [special pronunciation of the text] there is a
stop, because there is a Pashta [a Taam that marks a stop] under the Anochi, and a Zakef
Katon [a less noticeable stop then the Pashta] under ―Esau thy first-born.‖ Their
pronunciation separates the word ―I am‖ from ―Esau thy first-born,‖ and this means that he
said, ―I am‖, who I am, but Esau is your first-born.
41) ―And I have oxen, and asses,‖ meaning do not aim your heart and desire to that
blessing that my father blessed me, to think that it came true in me. He blessed me, ―Be
lord over thy brethren, and thy mother's sons will bow down to thee.‖ Because of that I tell
you, ―Your servant Jacob, unto my lord Esau. He blessed me with plenty of grain and wine, but it did not come true in me because I did not treasure them. Rather, ―And I have oxen,
and asses and flocks, and men-servants,‖ a shepherd in the field. He blessed me with the
dew of the heaven and the oils of the earth. But it did not come true in me. I only sojourned with Laban as a stranger who had no home. It is even more so with the oils of the earth—it
did not come true in me for I had no land; I only sojourned with Laban. And he said all that only so he would not look upon Jacob and envy him for the blessings and will complain about him.
This is why he said, ―I have sojourned with Laban.‖ Not because he was vaunting about it
before Esau. On the contrary, he mentioned it in condemnation, to prove to him that he was a stranger, without a land and without a home. And the reason he brings as proof the ―I am Esau, your first-born,‖ is to prove to him that everything follows the intention and it is not
considered that he sinned that he named himself with the name of an impure one. Here, too, he intended only to disgrace, and it is not considered that he sinned if it seems from the words that he was vaunting about his joining an impure man.
42) It is written about Jacob, ―a quiet [in Hebrew—whole] man, dwelling in tents.‖ He is
called a whole man because he dwells in two upper abodes, which are Bina and Malchut,
Rachel‘s tent and Leah‘s tent, and he complements to this side and to that side, since he
decides between the right line and the left and complements them. And when he said, ―I
have sojourned with Laban,‖ he did not say that he was defiled by the charms of Laban, but rather, ―I have sojourned with Laban,‖ to show that his heart was whole, in gratitude
for the grace and truthfulness that the Creator had done with him. The entire world knew of the deeds of Laban, and who could be spared from his complaints? And he wanted to destroy me, and the Creator saved me from his hand. It is for this reason that he said, ―I
have sojourned with Laban.‖ It was all so that Esau would not envy him for the blessings,
so he would not think that they came true in him, and will not be vengeful toward him. It is written about that, ―For the ways of the Lord are right,‖ and it is written, ―Thou shall be
whole-hearted with the Lord thy God.‖
The Prayer of the Righteous
43) ―We came to your brother, Esau.‖ He asks, ―When he said, ‗We came to your brother,‘ do we no know that he is Esau? Did Jacob had other brothers?‖ And he replies, ―To Esau
means that if you say that he has repented and is walking on a corrected path, it is not so. Rather, Esau is as wicked as before, and is also walking toward you.‖ And should you say, ―Is he walking alone?‖ He is not, but four hundred men are with him.
44) And why was he told all that? It is because the Creator always desires the prayer of the righteous and crowns Himself with their prayer. That angel, Sandalfon, who is appointed
7VaYishlach (And Jacob Sent)
over the prayer of Israel, takes all the prayers and makes of them a crown for Him That Lives Forever. It is even more so with the prayers of the righteous, which the Creator desires, and they become a crown for the Creator to crown Himself with these prayers. And should you say, ―But the camps of holy angels were coming with Him; why did he fear?‖ The righteous do not rely on their purity, but on prayers and pleas to their Master. 45) A prayer of many rises before the Creator and the Creator crowns Himself with that prayer, since it rises in several ways. This is because one asks for Hassadim, the other for
Gevurot, and a third for Rachamim. And it consists of several sides: the right side, the left, and the middle. This is so because Hassadim extend from the right side, Gevurot from the
left side, and Rachamim from the middle side. And because it consists of several ways and sides, it becomes a crown over the head of the Righteous One That Lives Forever, Yesod,
which imparts all the salvations to the Nukva, and from her to the whole public.
But a prayer of one does not comprise all the sides; it is only on one way. Either one asks for Hassadim or Gevurot or Rachamim. Hence, a prayer of one is not erected to be
received like the prayer of many, as it does not include all three lines like the prayer of many.
Jacob comprised all three lines, since he was a chariot for the middle line, which contains both. This is why the Creator desired his prayer, as it was utterly complete, with all three lines, like the prayer of many. This is why it is written, ―Then Jacob was greatly afraid and
was distressed,‖ since the Creator arranged it for him so he would pray because He wanted his prayer.
46) ―Happy is the man that fears always; but he that hardens his heart shall fall into evil.‖
Happy are Israel, for the Creator desires them and gave them the true law, to be rewarded by it with everlasting life. The Creator draws the upper life upon anyone who engages in Torah, and brings him to the life of the next world, as it is written, ―for He is thy life, and
the length of thy days.‖ And it is written, ―and through this thing ye shall prolong your
days,‖ because she is life in this world, life in the next world.
47) Anyone who engages in Torah Lishma [for Her name] does not die by the hands of the
evil inclination, which is the angel of death, because he clings to the tree of life and does not let go of it. For this reason, righteous, who engage in Torah, their bodies are not impure after they die, since the spirit of impurity is not over them.
48) Jacob, who was the tree of life, why did he fear Esau? After all, the Sitra Achra cannot
rule him? Moreover, the Creator told him, ―And, behold, I am with thee,‖ so why was he
afraid? It is written, ―and the angels of God met him.‖ If the camps of the holy angels were
with him, why was he afraid?
49) Indeed, in truth, he should not have been afraid. But Jacob did not want to rely on the Creator‘s miracle. He thought he was not worthy of the Creator performing a miracle with him, since he did not serve his mother and father properly and did not engage in the Torah during the twenty-two years he had been with Laban, and he took two sisters. And even though it had all been settled that Jacob did not sin at all by that, still, one needs to always be afraid and plead in prayer before the Creator, as it is written, ―Happy is the man that
50) The prayer of the patriarchs kept the world, and all the people in the world live and rely on their righteousness. Forever and ever is this ancestral merit remembered, because
8VaYishlach (And Jacob Sent)
ancestral merit is existence Above and below. And the existence of Jacob is more complete than of all of them. Hence, when a time of trouble came upon Jacob‘s sons, the Creator saw Jacob‘s image before Him and had mercy on the world, as it is written, ―then will I
remember My covenant with Jacob.‖ It spells Jacob with a Vav [in Hebrew] because the
Vav is the shape of Jacob, since Jacob is a chariot for ZA, which is the Vav of the name
51) Anyone who sees Jacob, it is as though he is looking at an illuminating mirror, which is ZA, since the beauty of Jacob is like the beauty of Adam ha Rishon. Anyone who looked
in his dream and saw Jacob covered in his clothes has gained life.
52) Before King David came to the world, he did not have a life at all, except for the seventy years that Adam ha Rishon gave him. This is why the life of King David was
seventy years and the life of Adam ha Rishon was 1,000 years minus seventy. This is why
Adam ha Rishon and David are in the first millennium since the creation of the world. 53) ―He asked life of Thee, Thou gave it him; even length of days for ever and ever.‖ ―He
asked life of Thee‖ is King David. This is because when the Creator created the Garden of
Eden and put King David‘s soul in it, he gazed upon it and saw that it had no life of its own
at all, and thus it stood before Him the whole day. Since He created Adam ha Rishon, he
Rishon these were the seventy said, ―This must be the life of David,‖ and from Adam ha
years that King David lived in the world.
54) The patriarchs gave him of their lives, each and every one. Abraham gave him of his life, and so did Jacob and Joseph. Isaac did not leave him anything, since King David came from his side because King David is the Nukva from the left side, when it is darkness and
not light. Hence, he had no life, since there is life only from the right side, ZA, called ―The
Tree of Life.‖
Isaac, too, was from the left side, but he was included in Abraham, as it is written, ―Abraham begot Isaac,‖ and also because of the tying [sacrifice of Isaac]. This is the
reason why he had life. And this was only to himself, but he could not give life to David, since he is essentially from the left line and has no life of his own, but only by Hitkalelut
[inclusion]. This means that Isaac, too, is from the left line, like David, and hence could not give him a life of his own.
55) Abraham gave him five years because he had 180 years to live, like Isaac, and he lived only 175 years, with five years missing.
Jacob should have lived in the world the same as the days of Abraham—175 years. But he
lived only 147 years, with twenty-eight years missing. It follows that Abraham and Jacob gave him thirty-three years of their lives.
Joseph lived 110 years. He should have lived 147 years, like the days of Jacob. He is missing thirty-seven years. With Abraham and Jacob‘s thirty-three, they are seventy years,
which they gave King David to live in. And David lived in all those years, which the patriarchs had left for him.
56) Why did Isaac not leave him any of his life, as did Abraham, Jacob, and Joseph? It is because Isaac was darkness, from the left line, prior to his Hitkalelut with the right, and
David came from the side of the darkness, from the left side. One who is in the dark has no light at all, no life. Hence, David had no life at all. But Abraham, Jacob, and Joseph had light because they shown upon King David from the right side, and he should shine from
9VaYishlach (And Jacob Sent)
them and have life. This means that he must be included in the right because there is no life at all from darkness, from the left. This is why Isaac was not counted. 57) Why did Joseph leave him with more life than all of them—thirty-seven years—while
they, only thirty-three? It is that Joseph alone is equal to all of them because he is called ―righteous,‖ Yesod, containing all the Sefirot. This is why he shines to the moon, the Nukva,
more than all of them. Hence, he left for King David more life than all of them, as it is written, ―And God set them in the firmament of the heaven to give light upon the earth.‖
The firmament is considered Yesod Tzadik [righteous], Joseph. And the earth is Nukva,
King David. Thus, he shines for Nukva, Yesod, Joseph, and this is why he gave him more
life than any of them.
58) Jacob‘s prayer protected him from Esau, not his own merit. This is because he wanted
to leave his merit for his sons after him, and not use it for himself now because of Esau. This is why he prayed to the Creator and did not rely on his merit for his salvation. 59) ―And he divided the people… into two camps. …If Esau comes… then the camp
which is left shall escape.‖ Question: Could it not be that Esau would strike both camps?
60) Divinity did not move from the tent of Leah and the tent of Rachel. Jacob said, ―I know
that they are kept by the Creator.‖ For this reason, ―he put the handmaids and their children
foremost,‖ so if Esau were to strike, he would strike these. But I am not afraid for the children of the mistresses because Divinity is with them. Hence, the meaning of ―first‖ is first in danger. This is why he said, ―the camp which is left,‖ since Divinity is with them.
And because he did that, he made his prayer for the maids and their children. 61) ―A Prayer for the poor shall envelop.‖ This is what King David said when he looked
and saw the ways of the poor. He looked upon him when he was walking and fleeing his father in law, King Saul. This is a prayer—that the poor prays to the Creator—which is
answered before all the prayers in the world.
62) It is written, ―A prayer for the poor, and it is written, ―A Prayer of Moses the man of
God.‖ A prayer for the poor is a hand prayer [in the Tefillin], the Nukva, because the Nukva
is called ―poor,‖ since she has nothing of her own and must receive everything from ZA.
The prayer of Moses is a head prayer [in the Tefillin], ZA. There should be no separation
between a prayer for the poor and a prayer for Moses, between Nukva and ZA, since they
should always be in a Zivug, and the two of them are regarded as one.
63) Hence, the prayer of the poor is always answered by the Creator before all other prayers in the world. A prayer for the poor, who is attached to his indigence as one who has nothing of his own.
64) ―A prayer‖ implies Moses, who is ZA. ―For the poor‖ implies David, who is the Nukva.
―Shall envelop‖ means when the moon, Nukva, is covered, when the sun, ZA, is hidden
from her. ―…and pours out his complaint before the Lord [HaVaYaH, ZA],‖ to unite with
the sun, ZA.
65) Every man‘s prayer is a prayer. But the prayer of the poor is the prayer that stands
before the Creator for it shatters gates and doors and enters and is admitted before Him. ―…and pours out his complaint before the Lord,‖ as one who complains about the
judgments of the Creator.
66) The prayer of the righteous is joy for the assembly of Israel, Nukva, to be crowned with
the prayer before the Creator. This is the reason why it is more loved by the Creator than
10VaYishlach (And Jacob Sent)
the prayer of the poor. And for this reason, the Creator desires the prayer of the righteous, when they should pray, because they know how to appease their Master.
67) It is written about Jacob‘s prayer, ―O God of my father Abraham, and God of my
father Isaac, O Lord, who says unto me: Return…‖ He crowned and tied a knot in one
proper tying. He said, ―God of my father Abraham,‖ which is to the right, and ―God of my
father Isaac,‖ which is to the left, who says unto me, to himself, that it is the deciding middle line. Here, upon the middle line does it depend—to crown his place between them,
between Abraham and Isaac, which are right and left. This is why he told him, ―Return
unto thy country, and to thy kindred, and I will do thee good.‖
68) ―I am not worthy of all the mercies,‖ said Jacob. You have promised to do good unto
me, and I know that all Your deeds are on condition that Your will is done. And there is no merit in me for ―I am not worthy of all the mercies, and of all the truth, which Thou hast shown unto Thy servant.‖ Therefore, You do not need to keep your promise to me, and all that You have done for me to this day was not because of my merit. Rather, You did this because of Your kindness. And all that mercy and the truth was for Your kindness, for when I first crossed the Jordan, while I was fleeing Esau, I crossed that river alone, and You did unto me grace and truth. And now I cross the river with two camps. 69) Thus far he established the praise of his Master; from here on he should ask what he needs, to show to all the people in the world that a person should first establish the praise of his Master, and then pray his prayer.
70) ―Deliver me, I pray Thee, from the hand of my brother‖; after he established the praise,
he prayed his prayer. This implies that one who prays his prayer, his words should be properly interpreted. When he said, ―Deliver me, I pray Thee,‖ it seems as though it should
have sufficed, since he does not need more than deliverance. Yet, he told the Creator, ―And
should You say that You have already saved me from Laban?‖ This is why he explained, ―from the hand of my brother.‖ And if you say that other kin are called brothers, too, he
therefore explained, ―from the hand of Esau.‖ This is so because we need to interpret the
matter properly. Why do I need deliverance? Because I fear lest he will come and strike me. And all of that is to explain the matter above.
71) ―And Thou said: I will surely do thee good.‖ He asks, ―What is, ‗And Thou?‘‖ And he
replies, the Nukva is called thou, as it is written, ―Thou preserves them all…‖
72) King David said, ―Let the words of my mouth and the meditation of my heart be
acceptable before Thee.‖ ―The words of my mouth‖—explicit words. ―The meditation of my heart‖—abstruse thing, which one cannot interpret in one‘s mouth. Meditation, which is in the heart, he cannot interpret.
73) This is why it should be something that is interpreted orally, ―the words of my mouth,‖ and something that is dependent upon the heart and is not interpreted by the mouth, ―the meditation of my heart,‖ for it is all secret. One corresponds to the lower degree, the Nukva,
and one corresponds to the upper degree, Bina. The thing that is interpreted by the mouth
corresponds to the lower degree, which should be interpreted—the revealed world. That
thing, which is dependent upon the heart, corresponds to a more internal degree, Bina, the
covered world. But both are needed; this is why he said, ―Let the words of my mouth and
the meditation of my heart be acceptable before Thee.‖