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121) There are sublime secrets in the words of Torah, which are different from one another, but are all one.
122) “But the wicked are like the troubled sea; for it cannot rest.” This is Esau, whose every deed is in wickedness and sin. And when he came to Jacob, his deeds were not wholesome. “And fell in his neck,” meaning one neck, since the Yod, which is the neck of the entire world is missing.
“And fell in his neck,” not on his necks, with a Yod,(3) because the Temple was ruined twice—once by Babylon and once by the hand of Esau. It turns out that Esau threw himself on Jerusalem and ruined it only once. This is why it is written, “…and fell in his neck,” once, without a Yod, which means that he ruined it only once.
123) “…and kissed him, punctuated above the letters, indicating that he did not kiss him willingly. And the words, “but deceitful are the kisses of an enemy,” are Balaam. When he blessed Israel, he did not bless them with the will of the heart. And here, too, “deceitful are the kisses of an enemy” is Esau.
124) “Thou hast broken the teeth of the wicked.” We learned to not read, Shibarta [broke], but Shirbavta [stuck out], as it was said about Esau that his teeth stuck out since he sought to bite him.
125) Hence, “they wept.” How much did Esau’s mind and heart sought to harm Jacob? Even when he kissed him he thought, in time he will do him harm and stop him. Hence, “they wept.” One was weeping because he thought he would not be saved from him, and the other was weeping because his father was alive and he could not overcome him and kill him.
126) Certainly, Esau’s anger calmed when he saw Jacob, since he agreed with Esau’s appointee, who reconciled with him and agreed with the blessings. This is why Esau could not restrain his anger, for everything in the world depends upon Up High: when they are first decided above, so they are decided below. And also, there is no government below until the government is given from above. And also, everything depends on each other, for all that is done in this world depends on what is done above.
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(3) The Yod changes the Hebrew word Tzavar (neck) to Tzavarav (his necks), from singular to plural.
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