Parshas Vayishlach: The World's of Yaakov and Eisav

2:47 Second question: After Yaakov and Esav meet Esav, if you look carefully in the Pshukim, it makes it very clear, "I am with you." Wherever you want to go, I'm with you. And Yaakov Avinu, it's very clear that he refuses. He says it's going to be hard for me to get there. The little kids and the tender flock. It's going to be very hard for me. You go to Har Seir, and I'll meet you there. Medrash says that it went through the entire Torah, and we never find that Yaakov Avinu actually met Esav in Har Seir. So it's a very strange thing. If Yaakov Avinu is saying to Esav, 'I'll meet you in Har Sayer,' and Yaakov Avinu, of course, is the midah of Emes. What would we imagine? Come eventually, Medrash says, no. Until you may say Mashiach, Yaakov Avinu will not meet Esav in Har Sayer. What's going on over here? Especially because if you think that they made peace And it seems that they made peace, V'yichabkeu at least is authentic. According to Rosh Hashanah Yochai, even the neshika, even the kiss, is authentic. So I would naturally assume that Yaakov Avinu should go with Esav. They should go to Har Seir. They made peace together. What's the shot that he doesn't go?

4:05 Today, in sophisticated faith, I started speaking about an idea. Not everybody here is in that shear, but I am going to speak out this idea now again for those that were in it. You'll hear it again. How was the world created? The Medrash Rabbah explains that our Kadosh Baruch Hu created worlds and he destroyed worlds. He created worlds and he destroyed worlds. Chassidus says that this is not physical, but it's spiritual. When Hakadosh Baruch Hu created worlds and destroyed worlds, it's a spiritual process of creating the world, and our existence is born out of this process of creation and destruction. So it's not that Hakadosh Baruch Hu snapped his fingers and then the world was created. There's a process: creation, destruction, and from that destruction comes our world, which we're going to understand in a very deep way. In other words, our world is built on the debris of the destructed world that came before it. You understand? So first, there was a world; it was created, destroyed, and our world is built on the debris of the previous world in a spiritual fashion. We'll explain what that means.

5:22 It's not, in other words, that our world. Or I should say, it's not that the first world was a mistake. Hakadosh Baruch Hu doesn't make mistakes. There's a process of creation. The process of creation is: first comes that world, then comes this world. When that world is destroyed, you'll see that it doesn't mean that it's gone, but that the shattered world is here, and we're going to engage that shattered world. We'll see what this means in a deeper sense. But that's the overall structure. Creation is not a snap your fingers process. Does somebody know how to turn that on? Do we have that capability? Just to be plugged in already. Okay. You have the capability. Somebody has to have the keys. The two most important people in yeshiva are the person that has the keys and the cook. I'm not even on the list. Are you not good?

6:31 Be safe. If not, we'll just leave. Trying to turn on the power. The power is on. Be safe. This. Someone with a smart phone. Just say this. The remotes. Neither of those remotes are for Love some game boys. The first world that was created is called the Oyla Matowu. Oyla Matowu means it's a world literally of chaos. So when the pasuk says Va'haretz Haysa Tov Avo V'Chosha Chalpenetahom Veruachalakimerechefesapneayamayim, that's actually referring to a world that was created. This world is called the world of chaos. What is the property of the world of chaos? This is getting very deep into Kabbalah. The property of the world of chaos is that there is more light than vessels. For example, this vessel right here. This water bottle can contain a certain amount of a certain type of liquid. If we poured molten lava into this vessel, it would not be capable of containing it. When you have more light than vessel, what's going to happen to the vessel? The vessel is going to shatter. So the olam atoHu is called the world of chaos because there's more light than vessel, and the vessel shatters. What is this like?

7:57 This means as follows: when it comes to the olam atoHu, the nature of the light is boundless; it's infinite. When it comes to the vessels, they are finite, and therefore the finite cannot contain the infinite. I'll give it to you, b'derech mashal. Let's call, for example, the infinite energy. Let's call it an emotion. In the world of Tohu, the emotion is so boundless, it's so infinite, it's so strong. The vessel cannot contain it. And therefore, what happens? Therefore, the vessel is destroyed. And the emotion, while exceptionally powerful, becomes destructive, like a mother who loves her child so much that she doesn't give the child any room to breathe. There's boundless emotion, and there's a fin and there's a finite vessel. The vessel can't contain it. The relationship becomes inappropriate. Or, for example, the husband that loves his wife so much that whenever she's not around, he's so codependent that he constantly needs her there. The emotion is larger than the vessel. This is called the olam ha tov.

9:13 After the world of Tohu was destroyed, Hakadosh Baruch Hu created what we call the Olam Hatikun, the world of rectification. The world of rectification is exactly the opposite of the Olam Atoh. The world of rectification goes as follows: there is much less light and much more vessel. Which means that as opposed to putting molten lava, only water goes into the vessel. So therefore, the energy is not nearly as powerful. But the vessel is capable of containing it. So in this world, the emotion might be present, but it lacks the boundlessness of the Olam Atov. So it's there, but it doesn't have the same energy. It doesn't have the same capacity. But it means that the relationship is appropriate, because there's the energy and there's the vessel. So far, so good. In Olam Atahu, what was the advantage? We had boundless energy. What was the disadvantage?

10:17 It was sloppy. There was no way to contain it. In the Olam Atikun, the energy is not boundless, but it's contained. It's appropriate. Make sense? So far, so good. Now here's where it gets interesting. The Zayar Hakadosh says that one creation is built on top of the other. In other words, it goes like this: When the Olam Atohu was destroyed and the vessels shattered, those vessels became what we know now to be the physical world. So when we look at the physical world around us, when we look at this table, what is this table from a spiritual perspective? It's the shattered vessels of the Olam Atohu. So it's not the pshat. See now why it has to go one on top of the other. It's not the pshat that the olam ato was destroyed and now there's an olam atika. The olam ato shattered. It becomes the physical reality of the olam atikon and the spiritual reality of the olam atikon. Everything that's kadosh comes from light being able to be contained in vessels. So in this world, where is their kedusha? In that which is appropriate. Where is their tuma? Where is there the coarse physical? In that where the light could not be contained by the vessels.

11:35 And mameila the vessels shattered. Except one thing, in the Olam Atohu, when the vessels shattered, because the light filled it up too much, the light didn't all disappear. The light was sticky. And therefore, because the light was sticky, you can find the infinite light of the Olam HaTohu in the physical world, not in the spiritual world. I'm going to say that again because that is a very big deal. When it comes to the Olam Atikon Our world now is built on the physical reality of the Olam HaTohu. But the Olam HaTohu is the shattered vessels. The physical world is the shattered vessels of the Olam HaTohu. But when the Olam HaTohu shattered, it's not the light that just left. Some of the light was still in those broken shards of vessels. And therefore, where can a person find infinite light from the perspective of Kabbalah?

12:39 Not in the Olam HaTikun necessarily, but where in the physical reality of the Olam HaTov? And history is really the story of mining those shards of light, those sparks of light, the mitzvot tzaddikusha, from the physical world. And bringing them into the vessels of olamatikon. So if somebody asks you what is the tachlis of a Jew, the tachlis of a Jew is to gather the sparks of olamatohu and to bring them into the vessels where they can be contained in the olamatikon. Okay. Last part of the introduction. The Gemara says, Mashiach will either come in one of two times: either it will come in its designated time, or it can be hastened. It can either come beita, or baakrishena in its time, or it can be hastened. The Gemara says, if we're zochah, it will come in a rushed way, in a hastened way, and if not, it will come in its time.

13:59 The simple pshat of the Gemara is that it would be better if Mashiach comes faster. If we're meritorious, it'll come faster. But the Magid Mezrich explains that there is a chisaron to Mashiach coming faster. If Mashiach comes faster, on the one hand, we will no longer have to live in an unrectified state. So Mashiach coming faster is obviously better for who For us. But if Mashiach comes faster, we will be missing a particular dimension, and it goes as follows. Right now, the physical dimension has not yet undergone a transformation. It hasn't released, so to speak, all of its sparks into the vessels of the Olamatikon. So if Mashiach comes, how will the rectification of the world take place? The physical world will be overwhelmed by the divine light of Mashiach.

15:04 In reality, when you look at it, it will be rectified, but it will never have gone through a transformation. There is a difference. For example, the example I gave today in She'er was if you have a butterfly and the butterfly is on the verge of its cocoon, right? And it's breaking out of its cocoon. The worst thing you could do is to break open the cocoon. What makes a butterfly? How does it go from being a caterpillar to being a butterfly? The struggle against the cocoon builds the strength and the color of the wings. Makes sense? So if you take a cocoon and you cut it open, so that the butterfly doesn't have to struggle, then the wings won't have any color and they'll be listless. If you let the butterfly struggle, then it fully goes through its transformation. In order for the olam ha tohu to go through a transformation to really become part of the olam ha tikun, Mashiach needs to come in its time and cannot be rushed. If Mashiach would come because we were zocher

16:10 Would come earlier. In a certain way, we would lose something. So far, so good. If you have all of those facts, I'm going to chazar them real quickly in a moment. If you have all of those facts, then we're going to read the entire story of Yaakov and Esav again, and we're going to see a totally new story. I'm going to chazar the facts real quick now, and then we're going to go back to the story. Number one, the world was created as a process. What's the process? Olamato was destroyed. The infinite light of Olamato shatters the vessels of Olamato. That becomes the physical world. But the shards of light remain in the Olamato. Olamatikon is the spiritual world that's built on the physical world that has vessels. But the light is not as powerful. Our job is to find the vessels to mine those sparks of kedusha from the physical world and bring them into the vessels of Olamatikon. If Mashiach comes early, not all the sparks will have been given up. The olamato will be overwhelmed by the divine light.

17:16 But if we, if Mashiach comes in its time, then the world will go through its appropriate transformation. The secret of this year And this is what the Alter Rebbe speaks out: Yaakov and Esav is really the story of olamato and olamatikon. As we're going to see, starting from their very birth, all the way through the brachos, all the way through their entire life story and beyond. Everything is this story of olamato and olamatikon. This is what I love about chassidus. You take a deep concept in Kabbalah and then you see that just the simple story of chumash takes on a whole new meaning. That's why it's so frustrating to me when guys go like, "I don't know, Rebbe. It's just like a silly book. It's just like kids' stories." If you're, the last time that you learned Chumash seriously was the little measure says, so then don't come complaining to me when it doesn't have depth. Why is Esav the Olam Atahu? Let's start with Esav.

18:21 Number one, Esav came first. Since Esav comes first, which one came first? The Olam Atahu comes first. Esav is represented by the Olam Atahu. But more than that, Esav is unbound, unbridled energy, totally boundless. Who's stronger, Yaakov or Esav? Esav is much stronger than Yaakov. In a certain way, Yaakov is afraid of Esav because Esav's energy is so primal, it's so powerful. But not only that, Esav is described as tsayid befiv. He's cunning in his mouth. What's the cunningness of Esav's mouth? Remember, chaver, how was the world created? The world was not created by God snapping His fingers. What was it? The utterances. Esav represents those initial utterances of creation. Why does Yitzchak love Esav more than Yaakov? Yitzchak loves Esav more than Yaakov because Yitzchak recognizes that the tachlis habriya is when Esav, with his powerful energy, will connect to Yaakov and be contained by Yaakov. The world will come to its ultimate fruition. What is who does Yitzchak want to give the bracha to? Yitzchak, of course, wants to give the bracha to Esav. Who else would Yitzchak want to give the bracha to? Because who really needs the bracha? Not Yaakov. Esav needs the bracha. It's he who has the sparks of the Olam HaTo.

19:51 Why does Rivka not want Esav to get the bracha? Because Rivka, as we're going to see, will give you a little bit of a spoiler alert. Because Rivka grew up in the house of Lavan, she understood the olam ha tohu very well. She understood that Esav's olam ha tohu had already shattered. Since the olam ha tohu had already shattered, the bracha would be lost on Esav. Why? Because either the divine light of Yitzchak is going to overwhelm Esav or it will be lost on him because the vessel's already shattered. There's nothing to contain that bracha. Who is Esav Zivug? Who is Esav supposed to marry? The Gemara tells us that Leah would sit on the side of the road, and she would passersbyers go by, and they would say, like the Yentas that they were, 'so cute. Lavan has two girls. Yaakov has two sons. They're gonna marry each other, right? You can see, picture that Muncie Borough Park Yenta house.

20:59 You know who she is. And because you like the what's the pshat? Leah heard about this and she started inquiring of the deeds of Esav, and they said he's a rush, he's a ganef. What does Chazal say? She cried so hard that her eyelashes fell out. That's why her eyes were called soft. In fact, there's a medrash that says Lavan and Rivka actually made a contract that's what was going to happen. The deeper meaning is as follows: the pasuk in Malachi says that Esav is called a snua; he's called hated. Ve'es Esav sanesi, the pasuk in Malachi says. Who else is called a snua? Leah. Leah is called a snua by who? By Yaakov. Yaakov loves Rachel and he hates Leah. What's the shot? Yaakov hates Leah. Isn't that a terrible thing for a husband to do, especially at tzaddik like Yaakov? Listen deeply now. What do we hate? We hate what we can't understand.

22:00 Leah and Esav, in a certain way, they're not understood by Yaakov because the Olam Atoh can't be understood by the finite mind. It's an infinite, boundless energy. It doesn't mean that Yaakov hated anything. Yaakov walked through. Esav, I hate Leah. But Chas v'Shalom. It means that just like Esav is called hated because we can't understand Esav, how do you have all that boundless energy and do nothing with it? So too, when it comes to Leah, it's the same thing. So Leah and Esav were a shidduch. Why were Leah and Esav a shidduch? Shidduch because they were both the olam ha tov. Except that Leah was an olam ha tov whose vessels had not shattered. So when the passerbyers would go by and they would say, Oh. There's two and two. This one belongs to this one. She was inquiring about whom? She was inquiring about her soulmate. And she was devastated to find out that the vessels of the olamato of Esav had shattered. Because she said, "How can I be with somebody like that?"

22:59 Now this is an unbelievable vort. Medrash says that when Yaakov married Leah, thinking that it was Rachel. He woke up the next day and discovered that it was Leah. So he spoke to her. They had a conversation. This is what the Medrash says: the apple doesn't fall far from the tree. I see that the apple doesn't fall far from the tree. Your father's a liar, and so are you. So Leah responds to him: Yes, I'm a liar. You know where I learned it from? I learned it from you. You guys know that commercial? It's an old commercial. For a kid who was like smoking, and his father said, "How could you smoke?" And he goes, "I learned it from watching you." It was like this big eighties commercial. I learned it from watching you, and he storms out. She says, "We learned it from you. You were our teacher in lying when you lied to Yitzchak and took the bracha of Esav." So the Kachnitzer Magid asks the following question: He goes

24:00 What does one have to do with the other? Because Yaakov lied to Yitzchak, so now Leah can lie to Yaakov. What does one have to do with the other? So listen what the Kachnitzer Magid says. We always think that Yaakov took Esav's bracha. Chaschur Shemagid says it's not true. Yaakov became Esav. When Yaakov put on Esav's clothing, it was not simply that he dressed up as Esav, but he took the mission of Esav into himself. And now, in other words, now Yaakov goes from being one person to being two people at once. On the one hand, he is Yaakov Avinu, the tzaddik, but now he also becomes Esav. So the Koshner Tzemagid says. So what is Leah really saying to Yaakov? She is saying, I didn't lie to you. When you lied to Yitzchak, you became Esav. Esav is my soulmate. So now I'm shyach to you. In other words, what's the big deal about the Koshner Tzemagid? Up until now, how did you expect that we were going to present Yaakov and Esav? Esav is the Olam HaTohu, and Yaakov is the Olam HaTikun, right? No. Esav was the Olam HaTohu.

25:06 It was his job to give that boundless energy to be contained by Yaakov, but he shattered. He failed, and therefore, what happens? Who has to take on his mission? Rivka says, 'Esav, you. Esav, Esav shattered. So now you, Yaakov, you have to take on his position. You understand? So now Yaakov is both. He becomes the Olamato. He takes the soul of Esav and the Olamatikon at once. Mameila, who's his zivuk? His zivuk is Leah and Rachel.' Guys, what's the halacha? Are you allowed to marry two sisters? No. What's the famous kasha? If the avos kept kolatayrakula, how could they have married sisters? What's the answer? It's two people. It's not one person. He's two people. He has two souls now. Based on this, we can now understand the entire life story of Yaakov. Yaakov steals the bracha. What's the very next thing he does? He goes to yeshiva Shem Ve'Ever. Fourteen years he doesn't sleep in yeshiva Shem Ve'Ever. He's totally immersed in his learning. Before Yaakov Avinu went to yeshiva Shem Ve'Ever, what was he called? Ish Tam Yosef v'Holim. What does that mean? It means he was a yeshiva bacher. So I don't understand. The Torah doesn't tell us that he didn't sleep beforehand. Yaakov Avinu slept. Now he comes to yeshiva Shem Ve'Ever and he doesn't sleep. What changed? Also, another question: What was the Torah that he was learning in Yeshiva Shem Ve'Ever?

26:36 He didn't learn Torah from Yitzchak. Tarez says as follows: By Yitzchak, He learned the Torah of Olam Atikon. But by Shem and Ever, He learned the Torah of Olam Hatohu. He had to learn Esav's Torah. Who knew that better than Shem Ve'ever, who grew up with the entire generation of Noach? Was the ultimate in chaos, the ultimate in the shattered vessels. Shem and Ever taught Yaakov Avinu how to be Esav appropriately. Mameila, he doesn't sleep for fourteen years. Why doesn't he sleep for fourteen years? He can't sleep. He has to be totally immersed in this, totally immersed in order that what, when he leaves He should be ready. He should be ready to go out and take the sparks of the Olam HaTo with him. Mameila, we can understand that as soon as Yaakov Avinu leaves, Shem ve'ever, he's robbed of all of his possessions. What's the story? How is he robbed of all of his possessions? Because Esav took a concubine. The concubine's name was Timna. Timna, and Esav had a child whose name was Eliphaz. Eliphaz went, was told he had to take a shewa that he was going to kill Yaakov. He was this emissary.

27:54 Timna told him. If your father could have killed Yaakov, he would have. You're being sent on a suicide mission. Plus, Chazal say that when he actually got to Yaakov, he couldn't do it because Lameisa he was Yitzchak's grandchild, and he couldn't bring himself to kill Yitzchak's son. Memela, what does he do? He takes all of his possessions because the Gemara says ani chashut kemes, a poor person is like he's dead. Which doesn't mean that a poor person is like he's dead. It just means that he can't be a balchesed. So he took all of Yaakov Avinu's money. That's from the perspective of alifas. But I want to talk about the perspective of the divine plan from Atahdus Baruchu. Why was it so important to Hashem that Yaakov come with no possessions? And furthermore, who gave Yaakov all of these possessions? Yitzchak gave him these possessions for what purpose? To marry Leah. To marry not Leah. To marry Rachel. Why do we know the story? Because when Yaakov gets to Rachel, he cries. Why does he cry? My father gave Eliezer all these possessions for Yitzchak to marry Rivka. For Eliezer to take Rivka to marry Yitzchak.

28:55 But I come with no possessions to marry you, Rachel. All the possessions that Yitzchak gave Yaakov were for who? Which Shiduch? Yaakov and Rachel. But if Yaakov has all the possessions that he needs, what will he never do? He'll never get into the physical world to mine the physical world of its sparks. Mameila, what does our Kadosh Baruch Hu do? He sends Elifaz to make Yaakov into an ani, so that he should have nowhere else to go. He must go to Lavan. By the way, when Yaakov Avinu goes to the Harabayas and he has that vision of the Malachim going up and down the ladder. Who goes up? It first says the Malachim ascend and then they descend. Who goes up? What's Rashi say? The Malachim of Eretz Yisrael. Do they come down? They do not come down. Who comes down? The Malachim of Chutz La'aretz come down to take Yaakov Avinu. Why do the Malachim of Eretz Yisrael leave? Because he's not in the Oyla Matikon anymore. Now he's going on his A sub mission. Mameila, what Malachim are going to be with him? It's going to be the Malachim of Chutzlars, and they don't come back. The Malachim of Eretz Yisrael, because the Malachim of Eretz Yisrael, they're not shyek to this mission. That's crazy.

30:02 Now Yaakov Avinu, I think it's pretty wild too. Now Yaakov Avinu goes to a place called Charon. What does the name of Charon mean? Say it every day. They're in Kriyat Shema. The Chara Af Hashem. It means God's wrath. This is the focus of God's wrath. You say a big thing right now. The soul in heaven is perfect. What's the obvious question? If the soul in heaven is perfect, why leave? Some say the whole reason is to come down here to go back up there. But if that's the case, just stay. So listen. It's based on many mamari chazal. There is one thing that the soul does not have in Shamayim. It's perfect, but it's lacking one thing. It's lacking children. That's what the soul is lacking in this world. It doesn't have children. The soul never built itself up. So in Charon, the place that's the wrath of Hakadosh Baruch Hu, meaning the ultimate in olam ato physicality. And with love on haramai, love and the liar. Why is the world a liar, guys?

31:12 Because what does the world project? That there is no God. When you look at the world, you don't think God. You look at the world. This world says, "Okay, I'm here." Doesn't say I had a creator. So dafka by love on dafka in charan, Yaakov Avinu has to go to mine those sparks of the Olam HaTohu. And what happens to Yaakov in the Olam HaTohu of Charan? He marries Rachel and Leah. He has children, and he becomes phenomenally wealthy. What is the nature of Yaakov Avinu's wealth? The nature of Yaakov Avinu's wealth is that he has sheep. Everything else that Yaakov has, Rashi explains, why does he have it? Because he sold his sheep to get that other stuff. Basically, Yaakov was a shepherd who was also a businessman. Why sheep? The reason dafka for sheep is because sheep are docile animals. So they represent bittul or nullification. So what does that mean? Right now, when we look at this water bottle, what do we see? We see a water bottle. But really, what's fueling this water bottle? What's the essence of this water bottle? It's the godly spark, the will that Hakadosh Baruch Hu has for this water bottle to exist. So if you could strip away all the physicality, if this water bottle could nullify itself, so to speak.

32:32 What would you see? All you would see is a lokus. You understand? All you would see is the godly will for this thing to exist. Mameila Yaakov Avinu's icker engagement is in the world of sheep, because his avoda is to come to Charan, to come to Lavan, to build a family. To do what? To have the entire world nullify itself before Hakadosh Baruch Hu. And in this way, it reveals its true reality. If anybody's interested in learning more of this, take a look in Tanya Shaiyachud V'Amuna. Now Yaakov Avinu spends 22 years by Lavan. What does he do? He decides to leave. He's ready. If you look, Rachel and Leah say, 'There's no longer a portion or an inheritance for us in our father's house.' Meaning, what are Rachel and Leah saying? We have no more business here. There's no more sparks left to be mined. It's all done. So what do they do? They leave.

33:32 But Lavan comes chasing after them. This is very unexpected. If Yaakov Avinu has successfully gotten the Olamato to yield all of its sparks, why does he feel ready to confront Esav to go back to Israel? Because he did it. He conquered the Olamato. Why is Lavan chasing me? And not only that, when Lavan comes, what does he say? These are my children. These are my sheep. This is my stuff. What are you doing? Yaakov Yenu can't understand. He says, 'What are you talking about? I worked for you for twenty-two years.' What's Yaakov Yenu saying? I did it. I mined all the sparks. Why are you running after me? What does Lavan say? You stole my idols. You stole not just any idols, but you stole the idols of my house. These are his household idols. These are the Lavan deka idols. So what's Lavan saying? Now listen carefully. The Olam Hatohu, as we said before, it's not understood. It's hated. So what does the Olam Hatohu want more than anything else? It wants to be understood. When somebody is misunderstood, what do they want? They want to be understood. You ever get into a fight with a friend of yours and he's like, 'You don't understand what I'm saying. Will you just listen to what I'm saying?'

34:34 I just want to be understood. This is why all women want to be validated. You come home, if your wife comes home and you try to solve her problem, what's going to happen? I don't want you to solve my problem. What do women want you to do? Understand. That sounds so harsh. Why? Because they want to feel understood. The ulama too wants to feel understood. Lavan is coming after Yaakov, and he's saying, "You didn't do it. I wanted you to do it. You didn't do it." Yaakov can't understand. What do you mean? I didn't do it. I just spent twenty-two years. I didn't sleep in twenty-two years. I was working for the entire time. I amassed all the sheep. That's what he's talking. I amassed all the sheep, meaning I brought the world to its state of bittul, to its rectification. Where are my idols? You stole my idols, Guys. Let's go back to the Gemara. What are the two ways Mashiach can come?

35:24 In its time, or it can be hastened. What's the advantage of coming if it's hastened? We don't have to deal with anything. What's the advantage of its coming in its time? It goes through a transformation. What's Lavan saying? You stole my idols. I never really went through this transformation. You stole my idols. Check. I didn't steal my. I didn't steal your idols. Stole your idols. Can't find them. Rachel's hiding them. So when Lavan finally lets Yaakov go. Even though Yaakov just spent twenty-two years Did he ever really finish the work? He never really finished the work. Amela, Yaakov is now going to confront Esav, and he feels confident that he did the work. He doesn't understand why Olam HaTohu is saying that he didn't do the work. Now Yaakov Avinu goes back to Chutz Laaretz. Who comes with him into Chutz Laaretz. Chazal say the Malachim of Eretz Yisrael come out to greet him. The malachim of Chutz Laaretz actually go with him into Eretz Israel. As opposed to before, where the malachim of Eretz Israel left and they don't come back. And now the malachim of Chutz Laaretz take him out. Here, the malachim of Chutz Laaretz belong in Eretz Israel. Why would the malachim of Chutz Laaretz belong in Eretz Israel? Because they're with him. As he raised them up, he made them Eretz Israel.

36:41 Dick, memela they belong in Eretz Israel. And Yaakov Avinu says, "I'm ready to confront Esav." But a very interesting thing happens. He sends a message to Esav. Who does he send the message with? Angels. What does Rashi say? Malachim mamish. Very good. He doesn't just send malachim; he sends malachim mamish. Says the Magen Mizrach. He sent the mamish of the malachim, and he kept the spirituality for himself. In other words, even the angels. What was the message that Yaakov Avinu was sending to Esav? I know how to split. Even angels have some form. I know how to split between form and sparks. I keep the sparks for myself, and I send the form to you. Not only that. What's the message? He says, "Im Lovan Garti." What does Rashi say? V'tayag Mitzo Shamarti. What's the underlying message? I went to Lovan. I lived there. And the mitzvot. What's the nature of a mitzvah? If somebody asks, 'What's a mitzvah?' The mitzvah is the way of mining the sparks of the physical world. What's the message he's sending to Esav? You're not a threat to me anymore. Memela. What happens? Esav says the Malachim come back and they say Esav is coming with four hundred men to kill you. What's Yaakov Avinu's mindset at this time? Why in the world are they coming to kill me? Just like he couldn't understand why Lavan was chasing him.

38:09 Because he thought he mined the olamatow of all its sparks, he can't understand how Esav possibly is a threat to him. What haven't I done? So he does three things: he davens, he sends gifts, and he prepares for war. Says the Lubavitcher Rebbe, these are the three ways a person needs to engage the physical world. First of all, you need to recognize I can't do it on my own. That's humility. That's bittul. That's nullification. That's what you're davening for. Number two, you have to be ready to give of your own resources. If you're going to mine the physical world of its nuggets, of its sparks, you need to give of your own resources. And last but not least, you have to understand this is a war. And in a war you could get hurt. So you have to prepare for war. Yaakov Avinu splits up his family. What's the pasuk say? By Yaser Yaakov Levado, Yaakov Avinu goes back across the river to get what does the Gemara say? Pachim ketanim. In other words, small vessels. And by the way, those pachim ketanim, where we see them later on, those are the sparks. That last spark of Ner Hanuka is in the pachim ketanim.

39:20 He goes across the river. This is the ultimate test of whether Yaakov is really doing Esav right or not. Why? Because if he's really collecting the sparks of Olamato. So then, if he's going back for a small vessel, it has to be what authentic. Are you doing it to mine the nugget, or are you doing it because you want to have all your vessels? Mameila, when he gets there, he has to fight with the Malach of Asov. Let's go through that. What did the Malach of Asov look like? It's Machlokas in the Gemara. Either he looks like a Tam Chacham, or he looks like somebody who worships Avodzar. What's the pshat? What's the underlying yisoid hamachleikus? The underlying yisoid hamachleikus is as follows: the malach of Esav could be one of two things. It could be Avaydazara, but if you mind the spark, really, what's Avaydazara, guys? Avaydazara is I want to serve Hakadosh Baruch Hu, but it's distorted.

40:15 Because I want Hakadosh Baruch Hu to serve me. So if it's a tamid chacham, that means Yaakov Avinu took the spark of the malach of Esav. If he falls into it, it means it's a baal avaydazara. The physical world could be either one. It depends on you. The dust from this fight goes all the way up to the kisei akavod. What does it mean? The dust goes up to the kisei akavod. The physical world now in this fight, Yaakov Avinu elevates it. He brings it up to the kisei akavod. Which means what? Yaakov Avinu is tested, and he's authentic. Every engagement that he has with the physical world is just to raise it up. And now the dawn breaks. What do we compare Mashiach to? The sun comes out as a reference to Mashiach. Now listen to the shlo. The Malach Samael—that's the name of the Malach Avosov. The Malach Samael is Samach Mem, Aleph Lamed. The shlo says, based on the Gemara, in the times of Mashiach, we're going to shecht the Malach Samael. We're going to kill it. The shlo says, how do we kill it? In order to kill something, you have to remove its godliness. So what are we going to remove? Which letters? We're going to remove the Aleph and the Lamed. And then it will have no eloquus left. Mameila, it'll die. Says the shluch.

41:38 What question does Yaakov Avinu ask the Malach when the dawn breaks? What's your name? Why does he want to know? Yaakov Avinu thought I just brought Mashiach, so he checks. What's your name? Is your name still Samuel, or did you lose your Aleph and Lamad? But no, the Malach hits him in the Gid Anasha. The Geronasha Chazal say is the Makam Aleida. What's his response? Why is that? What's your name? Hits him in the Geronasha and he causes an injury. Causes a limp. What's the pshat? He's saying this is not done. This fight is not over. You won this battle, but this fight, as the Ramban says, is going to be leDorei Doros. What does Yaakov Venu say? I'm not letting you go till you give me a bracha. What's the bracha he gives him? Changes his name. Goes from Yaakov to Yisrael. Chaver, are you allowed to call Avraham Avram? It's awesome.

42:30 But Yaakov and Yisrael, The Torah uses both. What's the pshat? The pshat is Yaakov means yud akev, raising up the physical. What does Yisrael mean? That you were sarisa, Imelokim. And mean you fought with God and men, and you prevailed. Vatuchal. So what should Yaakov be? Not Yisrael, not from a lashon of sarisa. It should be. Vatuchal, right? Why can't Yaakov Avinu's name be vatuchal? Because Yaakov Avinu wasn't victorious. He won this battle, but to call us victorious would be a mistake because our battle isn't over. What do we have left? We're still in the middle of the fight. So what's our? We fight with both the divine and with men. Why do we fight with both? What does it mean to be Israel? We go to the physical world, but what do we look for? We look for the godly spark. Now Yaakov Avinu goes back.

43:40 He goes back across the river, having fought the Malach of Esav, and he encounters Esav himself. And they embrace and they kiss. Now let's return to our original question: Was it authentic or not? The hug was authentic. The kiss is iffy. So it goes as follows. There's a difference between closeness and intimacy. Intimacy means oneness. Closeness means close. You should be close with your friends, not intimate with them. You should be intimate with your wife, not close with her. This is why sometimes when a couple gets divorced, what do you hear them say? We were close. We were like really good friends, but we weren't husband and wife. Something was missing. We were close, but we weren't intimate. Sometimes you hear of people being intimate with friends, and that's inappropriate. If to wait until marriage Where there is intimacy, the intimate expression is appropriate. V'yichabkeu means they hugged; they got close. V'yishikeu means they kissed; they became one.

44:48 So listen To say that Yaakov and Esav were close now—that's easy. Yaakov, in his own person, was olamatikon and olamato. But to say that they kissed—you can't say. You can't say the kiss was authentic. Why? Not one. Because they're not one. So there's dots over the word VaYishikayu to say what there was something off about it. What does the Medrash say? When Esav tried to kiss Yaakov's neck, his neck turned to marble. And Esav cried out, and Yaakov cried out. Yaakov cried because his neck became marble. And Esav cried because he broke his teeth on Yaakov's neck. That's one pshat. But what does Rashi Bar Yochai say? Rashi Bar Yochai says no. Rashi Bar Yochai says it was authentic. Every other time halacha he, Esav son of Esyakov. It's a halacha. The way of the world is that the oilam ato and the oilam atikon don't mesh. Except for that one time. Why?

45:43 Because this moment in time is a reference. It's foreshadowing. It's projecting forward to Yamosa Mashiach itself. And in Yamosa Mashiach, the kiss between Yaakov and Esav will be authentic. And that's why Rav Shim Baruch Ha, who always gives us the inner meaning of things. He's all about the Zayin Kabbalah and giving you the inner spark. He's telling you not what's going on now, but what's going on at the end of days. And this explains another thing. The pasuk by Yaakov says that he put his men first, and the pasuk by Esav says he saddled up his women first. Rashi points out that there's a difference. When Rashi says, 'The husbands and the wives.' Rashi doesn't say husbands and wives. Rashi says male and female. Male represents the olam hatikun. Because emotions are controlled when they're tempered by logic. But in the olam atohu, emotions don't need logic because in the olam atohu, the emotion is so unbridled; it's so powerful. In Yomosha Mashiach, the olam atohu will have been mined, and therefore there is no danger of having this unbridled energy be destructive. In other words, right now emotions without logic are very destructive. That's why a person's emotions need to be appropriate. But in Yemos HaMashiach

47:17 Emotions won't need logic because they'll be contained by the Olam Atikun already. So when Yaakov prepares to do battle with Esav, what does Yaakov put first? The men. Because that represents the olamatikon. But now when Esav is leaving Yaakov, what does he saddle up first? The female. Why? Because it's the olam hatohu projecting forward to Yamosa Mashiach. Memela, we understand why Rishim Bar Yochai says this kiss. It was authentic. It was the only time that Esav and Yaakov kissed authentically. Why? Because it's a reference to Yamosa Mashiach. Memela, we can understand something very powerful. Why doesn't Yaakov go with Esav to Harseir? Didn't they just make peace? What's the answer? If Yaakov goes to Harseir, what would that be like? That would be like the divine light overwhelming this world. That would be Mashiach coming, not in its time, but in a hastened way. So what does Yaakov say to him? I still have young children.

48:18 I have flocks, meaning all these things. They need to undergo a transformative process. I'll meet you in Harseir, Guys. What did the Medrash say? I'll meet you in Harseir when Mashiach comes. So this was all foreshadowing what happens to Mashiach. Can you guys handle one last bit of Kabbalah? What's the next story in the Parsha? The next story in the Parsha is the story of Dinah being raped and abducted by Shechem. Shechem is who? The son of Chamor. Chamor means the physical. Shechem is Rashi Tevus, Shame Kaved Marhusay. So it's the godly spark of the physical. That's Shechem and Chamor. Dinah is described as who? Dinah is the daughter of Leah. Leah is really the shiduch for who? For Esav, because she is the olamato. But Leah doesn't marry Esav; she marries Yaakov. But she has a daughter. What does Rashi say? Where was Dinah when Esav was being met by Yaakov? Hidden in a box. In a box, Maimel Rashi says, 'What was her punishment? She was eventually abducted. Not her punishment was Yaakov's punishment that eventually she was taken by Shem.'

49:38 Why? Because since Dinah was the daughter of Leah, Dinah also was the product of the union of Olamatohu and Olamatikon. So who might have been able to rectify Esav? Dinah, because she was both. She had the Leah aspect of Olam Atohu. She had the Yaakov aspect of Olam Atikon. Memela, she was the one that could have been Makar of Esav. So vateitzay Leah, Like mother, like daughter. Just like Leah went out to greet Yaakov by the Dudaim. So too Dinah goes out to do what? Dinah goes out to try to be Makar of Shem, but because Yaakov Avinu didn't give her the opportunity to do it by Esav, Memela, she can't reveal the godly spark of Shem, the son of Chamor. And by the way, when you look at the pesukim, the most love you'll ever see in the entire Torah is between Shem and Dinah. What does it say? That his soul was davek to her. Why is his soul so davek to her? Because in the depth of who Shem was

50:40 He was deeply connected to Dinah. But since he behaved inappropriately, Yaakov Avinu didn't let Dinah be married to Esav, Memela. What does Shimon and Levi have to do? Shimon and Levi have to kill all of them. First, they give them a bris milah. They bring them into the covenant. They elevate the physical, but then they say this physical is distorted and it needs to be destroyed. Yaakov Avinu criticizes them for it. What does Yaakov Avinu say? You are confusing me. What does it mean, Yaakov? What's Yaakov saying? You are confusing me. The pshat is because Yaakov Avinu is both. He's the olamatikon and he's the olamato. He's Yaakov and Esau. He sees his mission as to elevate the physical. But in destroying Shem, for Yaakov Avinu, it goes against the grain of who he is. Because when Yaakov Avinu hears of such a terrible avera, even to his own daughter, what does he want to do? Like Dinah, he wants to elevate the physical. He wants to get the spark. Lameisa, he knew that Shimon and Levi were right. Because how could we let our sister become a zina to Shem.

51:43 The son of Chamor? If you fast forward, we'll finish with this in Mitzrayim. Klal Yisrael just wanted to leave. What does Hakadosh Baruch Hu say to them? You have to ask the Mitzrayim for their gold and silver vessels, and they have to give it up to you willingly. The Gemara says they just want to leave. It's like somebody who's in jail; they just want to leave. Don't we care about stuff? We just want to leave. What does Hakadosh Baruch Hu say? Now you have to stay because this was the whole tachlis of gullus to get Mitzrayim to give you their vessels. Could Klal Yisrael have just taken them? Because when the Eilim Atohu is forced into becoming the Eilim Atikun, it's not a real transformation. What's the real transformation? The real transformation is when the Eilim Atoh gives up its spark and is contained within the Eilim Atikun. That's why Yitzias Mitzrayim is representative of the ultimate Yemaisa Mashiach experience, when the Eilim Atoh will release all of its sparks into the Eilim Atikun. We'll stop here. You throw them upside down.