He called – I Do Not Know the Day of My Death

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122) “He called Esau” means he was included with harsh Din, which is Esau. “And he said: ‘Behold now, I am old, I do not know the day of my death.’” “Happy is the man whose strength is in Thee,” happy is the man who strengthens in the Creator and places his trust in Him.

123) We can interpret confidence as did Hananiah, Mishael, and Azariah, who trusted the Creator to deliver them from the furnace. But he says it is not so, that if He does not deliver them and the Creator does not unite over them, His Name will not be sanctified in the eyes of everyone. But after they knew that they did not speak properly, they restated, “Whether He saves or does not save, you should know that we will not bow unto idols.”

Ezekiel alerted them and they heard and believed him that the Creator will not unite over them and will not deliver them. And he told them that so they would give their souls and receive reward.

124) However, one should not trust and say, “The Creator will save me” or “The Creator will do this and that to me.” Rather, one should place one’s trust in the Creator to help him, as it should be when he exerts in the Mitzvot of the Torah and tries to walk in the path of truth. And when man comes to purify, he is certainly assisted. In that, he should trust the Creator—that He will help him. He should place his trust in Him and trust none other than Him.

One should establish one’s heart properly, so no alien thought will come in it. Rather, his heart will be as that rail that is built to pass through it to every place that is needed, to the right and to the left. This means that whether the Creator does him good or to the contrary, his heart will be ready and corrected to never question the Creator under any circumstances.

125) “The Lord will give strength to His people,” meaning Torah. “Whose strength is in Thee” means that one should engage in the Torah for the name of the Creator. Divinity is called “Name” because anyone who engages in the Torah and does not exert for her name is better off not being created.

“In whose heart are the highways.” “Lift up a song for Him who rides through the deserts, whose name is the Lord.” Extolling the rider of the deserts means that one should engage in the Torah with the aim to extol the Creator and make Him respected and important in the world.

He tells us the meaning of Torah Lishma [for her name], which is highways in their hearts: to aim one’s heart so his engagement in the Torah will draw abundance of knowledge for him and for the whole world. Thus, the name of the Creator will grow in the world, as it is written, “And the earth shall be filled of the knowledge of the Lord.” Then the words, “And the Lord shall be king over all the earth” will come true.

126) All of Jacob’s deeds were for the Creator’s name. This is why the Creator was always with him and Divinity never parted from him. When Isaac called his son, Esau, Jacob was not there, so Divinity alerted Rebecca, and Rebecca alerted Jacob.

127) If Esau were to be blessed at that time, Jacob would never rule and would always remain in exile. But it came from the Creator that Jacob would be blessed, and everything came to its place in peace.

“And Rebecca loved Jacob.” This is why she sent for Jacob and told him, “Behold, I heard.”

128) The time was Passover eve, the evil inclination had to be uprooted from the world, and the moon, meaning faith, the Nukva, had to reign. Hence, she made two stews, which is an indication that Jacob’s sons were destined to sacrifice two goats on Yom Kippur [Day of Atonement], one for the Lord and one for Azazel. Hence, Rebecca sacrificed two kids [young mail goats], one for the degree above and one to subdue the degree of Esau so he would not dominate Jacob. And Isaac tasted and ate from both.

The perfection of the Mochin are inclusion of right and left through the middle line. At that time, the Hassadim on the right are mingled with the illumination of Hochma in the left, and the illumination of Hochma in the left is mingled with the Hassadim on the right. And they are two stews, Hochma and Hassadim.

There is a great difference between the two on the right and the two on the left. In the right, they are both in holiness and they are Passover and Hagigah [“celebration,” a special offering made on festive days], which are sacrificed on Passover, which is the right line, when even the illumination of the left, the Passover, is in holiness. But on the left, only the Hassadim on the right are in holiness, while the illumination of the left is given to the Sitra Achra, and by that the Sitra Achra is subdued. These are the two goats, Hatat and Azazel on Yom Kippur, where only the Hassadim on the right, which are the goat Hatat, are in holiness, but the illumination of the left is not in holiness, which is the goat to Azazel.

He says that Rebecca made two kids, which are two stews in the right line, right and left. At that time, both stews, right and left, are made in holiness. One is that the evil inclination will be uprooted from the world by the illumination of Hochma on the left, opposite the offering of Passover, since the illumination of Hochma consumes and terminates the Sitra Achra from the world. And one is to give the moon dominance in the form of faith, through the force of the illumination of Hassadim on the right, opposite the offering of Hagigah. This is so because after Divinity—called “moon” and “faith”—obtains the Hassadim from the right, she has the strength to govern in the world.

He says that the two kids that Rebecca made were considered the right and the left in the left line, that is, right and left in the left, where the left is sent to the Sitra Achra, to Azazel, by which it is subdued to extend the Hassadim that are above, in Bina. This is opposite the goat to Hatat, and opposite the goat to Azazel, to subdue the Sitra Achra. Yet, the illumination of the left that is here was not sent to the Sitra Achra like the Azazel, even from the kid of the illumination of the left, since Isaac’s holiness is so sublime that he returned the left in the left to the degree of holiness, as well.

130) “And he brought him wine, and he drank.” The illumination of the left is called “wine.” Before the sentencing of the middle line, when its illumination extends from above downwards, it is considered intoxicating wine, from which all the Dinim extend. But after the middle line emerges, uniting the right and the left in one another, it is considered wine that delights God and people.

The middle line is called “far,” since it is the carrier of the Masach de Hirik, which educes the level of VAK, which is far from GAR. He brought the wine after the emergence of the middle line on the Masach de Hirik, which is considered a remote place, and then it is corrected by it into wine that delights God and people, and there is no fear of the grip of the Dinim.

“Wine that delights God and people” is to delight Isaac, who needs joy as joy is needed to delight that side of the Levites, the left side. This is so because since the Dinim grip to the left side, there is sadness in it and all those who extend from it should be delighted—the Levites, as well as Isaac. This is why “he brought him wine, and he drank.”

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