The Best Garments of Esau

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131) “Then Rebecca took the best garments of Esau.” Those are the garments that Esau won from Nimrod. They were treasured apparels from Adam ha Rishon and they came into the possession of Nimrod, and Nimrod would hunt his game in them, as it is written, “He was a mighty hunter before the Lord.” This is so because when he wore them, all the beasts, the animals, and the birds would gather for him and fall before him. And Esau went to the field, fought with Nimrod, killed him, and took those apparels from him, as it is written, “And Esau came in from the field, and he was weary.”

132) Esau hid those garments with Rebecca and would go out to hunt game in them. And that day, when Isaac sent him to receive the blessings, he did not take them and went to the field. This is why he was belated there. Because he did not dress in clothes, the animals did not gather toward him and he had to chase them, and thus was delayed, and Jacob had time to take the blessings.

When Esau wore them, they did not smell at all. But when Jacob wore them, the loss had returned to its place, meaning they returned to Adam ha Rishon, since Jacob’s beauty was the beauty of Adam ha Rishon. For this reason, at that time they returned to their place and spread scents.

133) How is it possible that Jacob’s beauty is as the beauty of Adam ha Rishon? The heel of Adam ha Rishon darkened the sun. Would you say that Jacob, too, was like that?

It was certainly so in the beginning, before Adam ha Rishon sinned. At that time, no creature could gaze at his beauty. But after he sinned, his beauty was changed and his level decreased and was set at the level of one hundred Ammah [cubit (length measure)]. But prior to the sin, his level was from the earth to the firmament. And Jacob’s beauty was as the beauty of Adam ha Rishon after the sin.

The beauty of Adam ha Rishon is the upper faith, Bina, and it depends on that beauty. In other words, he was rewarded with the light of Bina, and from there he obtained the beauty. This is why it is written, “And let the pleasantness of the Lord our God be upon us,” since the light of Bina is called “pleasantness.” It is written, “To behold the pleasantness of the Lord,” which is the beauty of Jacob, who was rewarded with the light of Bina, like Adam ha Rishon.

134) “And he smelled the smell of his garments, and blessed him.” This is said about ZA, which is the middle line that limits the illumination of Hochma so it will shine in the form of scent, from below upwards. This is why the writing says, “The smell of his garments,” after Jacob—the middle line—wore them. But before he wore them, they did not emit scent.

When Jacob wore them, they emitted scent. And as long as Isaac did not smell the apparels, he did not bless him. This is so because then, when they emitted scent, he knew that he was worthy of being blessed. Had he not been worthy of being blessed, all those holy scents would not have risen with him, as it is written, “And he smelled the smell of his garments, and blessed him.”

135) “As the smell of a field which the Lord has blessed.” What field? A field of apples. The Nukva is called “a field of holy apples,” which the upper patriarchs, HGT de ZA, support and correct. When the Nukva receives from HGT de ZA, which are called “the three colors of the apple—white, red, and green—she is called “a field of apples.” This is so because then she is in illumination of Hochma. And since the illumination of Hochma in her shines only from below upwards, she is called “scent.” This is because the scent is received from below upwards, from the nose to the brain, and is not imparted from above downwards, as it is written, “As the smell of a field which the Lord has blessed,” like the illumination of Hochma in the Nukva, which shines in form of scent.

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