Article No. 6, 1988<\/p>\n\n\n\n
It is written in The Zohar<\/em> (Toldot<\/em>), \u201c\u2018And Isaac loved Esau because he had game in his mouth.\u2019 He wrote here, \u2018a skillful hunter, a man of the field,\u2019 and it is written there, \u2018He was a mighty hunter.\u2019 As there, it means that was hunting people\u2019s minds and misleading them into rebelling against the Creator, so here, \u2018a man of the field\u2019 means in order to rob people and to kill them. He is a man of the field because his inheritance is not in an inhabited place, but in a desolate place, in the desert, in the field. For this reason, he is called \u2018a man of the field.\u2019\u201d<\/p>\n\n\n\n Concerning Isaac, we also see that it is written \u201cfield,\u201d as it is written (Genesis 24:63), \u201cAnd Isaac went out to wander in the field.\u201d Also, it is written about Jacob, \u201cAnd he said, \u2018Behold, the scent of my son is as the scent of a field that the Lord has blessed.\u2019\u201d<\/p>\n\n\n\n We should understand the difference between the fields, where it was said about Esau, who is called \u201ca man of the field,\u201d that The Zohar<\/em> interprets \u201cto rob people and to kill them,\u201d whereas concerning Isaac, it is written, \u201cto wander in the field,\u201d which is a great thing, as our sages said that Isaac established the afternoon prayer because of the verse, \u201cAnd Isaac went out to wander in the field.\u201d We should also understand why it is written about Jacob that Isaac said, \u201cThe scent of my son is as the scent of a field that the Lord has blessed.\u201d Therefore, we should understand the differences between \u201ca man of the field,\u201d \u201cto wander in the field,\u201d and \u201cthe scent of a field.\u201d<\/p>\n\n\n\n It is known that Malchut<\/em> is called a \u201cfield.\u201d Since Malchut<\/em> has many changes because of the Tzimtzum<\/em> [restriction], Malchut<\/em> has many names, one of which is a \u201cfield.\u201d When we speak of Malchut<\/em>, the rule is that we speak of Malchut<\/em> of Ohr<\/em> Yashar<\/em> [Direct Light], where she was using the will to receive for herself. In that respect, there are no changes in her but is as the Emanator created the will to receive in order to receive the delight and pleasure that He wished to impart upon the creatures. This is called Malchut<\/em> with respect to the Ohr<\/em> Yashar<\/em> in her.<\/p>\n\n\n\n For this reason, this Malchut<\/em> is called Ein Sof<\/em> [infinity\/no end], for Malchut<\/em> did not put a stop on the upper light, meaning she did not say, \u201cNo more!\u201d I do not want to receive with my self, called \u201creceiving in order to receive.\u201d While she was receiving with her self, there were no changes, which is why it is called by the name, \u201cEverything was one light.\u201d<\/p>\n\n\n\n However, afterward, Malchut<\/em> desired equivalence of form, called \u201cdecoration,\u201d at the point of desire. That is, she did not want to receive in order to receive, but in order to bestow. In that respect, we can call Malchut<\/em> by the name \u201cfield,\u201d meaning that the field must be plowed, and plowing means inverting that which is below and placing it above, and that which is above, we place below.<\/p>\n\n\n\n Likewise, here in Malchut<\/em>, who is called a \u201cfield,\u201d for the will to receive, reception is important and is considered \u201cof superior importance,\u201d while matters of bestowal are of inferior importance. In Kedusha<\/em> [sanctity\/holiness], there is the matter of plowing, that we must till the land, meaning turn the will to receive, which is on top, to be below, and the will to bestow to be on top. Specifically by this can we yield crops that are good to eat. Otherwise, there is no way we will be able to eat food of Kedusha<\/em>, as it is written (Proverbs 14:4), \u201cMuch crop comes by the strength of the ox.\u201d That is, the force of the ox yields much crop.<\/p>\n\n\n\n The meaning of \u201cox\u201d is as our sages said, that Malchut<\/em> [kingdom] of heaven must be as an ox to the burden and as an ass to the load.\u201d Baal HaSulam said that \u201can ox to the burden\u201d means that the burden of faith must be as one places the yoke on the ox so as to plow the field, without any consideration of its will, if it agrees with it. Instead, we place the yoke on it against its will. Likewise, man must take upon himself the burden of the kingdom of heaven, since an ox means knowing, as it is written, \u201cThe ox knows its master.\u201d For this reason, faith is regarded as a burden to one who needs knowledge.<\/p>\n\n\n\n It therefore follows that a field is Malchut<\/em> with respect to self-reception, which requires plowing, which is the correction of the field to turn the vessel of reception, which is of high importance, and make it low importance, while the vessels of bestowal, which are of low importance, raise them so as to be of high importance.<\/p>\n\n\n\n It is known that the will to receive is in mind and heart, and both require correction. In the mind, the correction is faith above reason. In the heart, the correction is that every pleasure he receives will be in order to bestow. And more precisely, every act he does will be in order to bestow; otherwise, he will not make a single move.<\/p>\n\n\n\n Accordingly, we can interpret why it is written about Esau, \u201ca man of the field,\u201d meaning that while he is in a state of \u201cfield,\u201d and must assume the burden of the kingdom of heaven as an ox to the burden, he thinks he is complete and does not need any corrections. This is called \u201cfor he had game in his mouth.\u201d This is as it is written in The Zohar<\/em> (above), \u201cAnd Esau said that he was in the field in order to pray, and he hunted and deceived Isaac with his mouth.\u201d<\/p>\n\n\n\n In the work, we should interpret that \u201che had game in his mouth\u201d means that his mouth and heart were not the same. His mouth is externality, meaning that in actions, he was righteous, because there is nothing to add to actions, but in his heart, meaning the intention, he was not as the act. The act that is apparent to people implies that he wants to observe the commandments of the Creator in order to please Him by doing His will in observing the Mitzvot<\/em> [commandments\/good deeds]. But in his heart, he thinks only about his own benefit and not about the benefit of the Creator. Thus, his mouth and heart are not the same.<\/p>\n\n\n\n Therefore, in action, Esau appeared complete, like a completed person. This is the meaning of \u201cEsau was a man of the field,\u201d meaning that he had no more work to do in the field, since the work of the field begins with plowing, which is about inverting the vessels of reception. This is not for him because it is enough for him to keep everything in externality, which is called \u201chis mouth,\u201d meaning that his mouth and heart are not the same. This is why Esau is called \u201ca man of the field,\u201d meaning that a field is receiving for oneself, and in this he is complete and has nothing more to add.<\/p>\n\n\n\n This is not so with Isaac and Jacob. To them, the work of the field was labor and prayer in the field, as it is written about Isaac, \u201cAnd Isaac went out to wander in the field,\u201d which is prayer. It is as our sages said, that Isaac established the afternoon prayer, when he prayed to raise the Shechina<\/em> [Divinity] from the dust, meaning that the vessel of bestowal, which should be in the kingdom of heaven in mind and heart, will be in order to bestow.<\/p>\n\n\n\n However, Esau, who was a man of the field, corrected nothing so as to work in order to bestow. Rather, with him, everything was only for his own sake. This is why The Zohar<\/em> interpreted \u201c\u2018a man of the field,\u2019 to rob people and to kill them.\u201d The Zohar<\/em> also interprets \u201ca man of the field,\u201d since his inheritance is not in an inhabited place, but in a desolate place, in the desert, in the field. This is why he is called \u201ca man of the field.\u201d<\/p>\n\n\n\n When one works only for oneself, that state is regarded as stealing the aspect of man that is in him, meaning the aspect of \u201cYou are called \u2018man,\u2019 and the nations of the world are not called \u2018man.\u2019\u201d That aspect is robbed from him when he works for his own benefit.<\/p>\n\n\n\n Even worse, because transgression induces transgression, he kills the man when he is for himself. This is the meaning of the words of The Zohar<\/em>, \u201cAnd to kill them.\u201d It says about it, \u201cBecause his inheritance is not in an inhabited place,\u201d where \u201can inhabited place\u201d is where people dwell, as in \u201cYou are called \u2018men,\u2019\u201d \u201cbut in a desolate place,\u201d the place of the breaking of the vessels, for because the will to receive for himself was revealed there, the world became desolate.<\/p>\n\n\n\n However, it is written about Jacob, \u201cAnd he said, \u2018Behold, the scent of my son is as the scent of a field that the Lord has blessed,\u2019\u201d since Jacob established the evening prayer, as it is written, \u201cAnd he came to a place,\u201d meaning he established the evening prayer. It is also written about Jacob, \u201cAnd behold, a well in the field, and three flocks of sheep lying there beside it.\u201d The Zohar<\/em> interprets (VaYetze<\/em>, Item 92), \u201c\u2018And he looked, and behold a well in the field.\u2019 He saw the well of above, which is the Nukva<\/em>, one opposite the other, meaning that the well of below was directed opposite the well of above.\u201d<\/p>\n\n\n\n We should interpret that when Jacob established the well of below, his intention was his own well, which is the field, meaning that he established it to be as above. That is, as above, Malchut<\/em> of Kedusha<\/em> is a Masach<\/em> [screen], meaning that on the will to receive for himself, there is a Masach<\/em> that raises Ohr Hozer<\/em> [Reflected Light], meaning that everything she wants to receive is because she wants to bestow. Likewise, he established himself so that all his actions would be in order to bestow.<\/p>\n\n\n\n Hence, when Jacob came to Isaac, since Jacob is the middle line, where all the wholeness appears, this is why it is written that Isaac said, \u201cAnd he said, \u2018Behold, the scent of my son is as the scent of a field that the Lord has blessed.\u2019\u201d That is, when the kingdom of heaven, called a \u201cfield,\u201d received the correction of the middle line, it is called \u201ca field that the Lord has blessed,\u201d meaning that here appear the delight and pleasure that the Creator has prepared for the creatures. This is the difference between \u201ca man of the field,\u201d \u201cwander in the field,\u201d and \u201cas the scent of a field.\u201d<\/p>\n","protected":false},"excerpt":{"rendered":" Article No. 6, 1988 It is written in The Zohar (Toldot), \u201c\u2018And Isaac loved Esau because he had game in his mouth.\u2019 […]<\/p>\n","protected":false},"featured_media":0,"parent":6243,"menu_order":0,"template":"","meta":{"site-sidebar-layout":"default","site-content-layout":"","ast-site-content-layout":"","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"","ast-breadcrumbs-content":"","ast-featured-img":"","footer-sml-layout":"","theme-transparent-header-meta":"","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"default","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"var(--ast-global-color-4)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"ast-content-background-meta":{"desktop":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}}},"topic":[26],"class_list":["post-10695","book","type-book","status-publish","hentry","topic-rabash"],"acf":[],"yoast_head":"\n