Jasidut sobre Génesis 25:26

2. This halachah is based on the Torah "Tik'u Tochacha" in Likutei Moharan Part II, Torah 8:1, see there all of that Torah from beginning to end, and we will take from there in brief related to our topic. The essence of the rectification is brought about by the tzaddik of great power who is able to pray a prayer in the aspect of 'judgment', like Pinchas did after the actions of Zimri, etc. All spiritual damage, G-d forbid, is caused by (Genesis 3:1) "the Serpent was clever". Because of this, there is an increase in sexual lust caused by a damaged mind. The intellect of the mind has three levels, corresponding to three walls that stand guard before this lust. However, when the evil forces of the Other Side are nourished by compassion, which is Da'at/Intellect, etc., then the intellect is diminished, etc., From there, this lust is increased, G-d forbid. Then the prayer, in the aspect of Din/Judgment, and the Other Side, wishes to swallow it, G-d forbid, which is why it is necessary that someone of great strength pray in the category of Din/Judgment, etc. Through this converts are made, and His Blessed Glory increases, for by this prophecy increases, etc., and by this the imagination is clarified. Through this, faith in the creation of the world is clarified, whose essence is revealed through Torah giving, for then all Jews merit prophecy, etc. Through this faith, we merit the renewal of the future world, in the aspect of (Psalms 92:3) "To declare Your loving-kindness in the morning and Your faith in the evenings", the aspect of (Lamentations 3:23) "Renewed each morning, great is Your faith". The renewal of the world is in the aspect of the Land of Israel, which is the revelation of providence, etc. Through this, the wondrous song of the future is evoked, etc., which is the aspect of 'the voice that waters the garden'. Through this, the nourishment of the soul increases, which is the aspect of fragrance, the aspect of awe to subdue physical nourishment, etc. This is the aspect of (Genesis 25:26) "His hand held fast to Esav's heal", etc. See there all of this very well, for it is very awesome.

Genesis 38,28. “while she was in labor, one of them put ‎out his hand, etc.;” “when he subsequently withdrew his hand, ‎etc.,” “afterwards his brother emerged (completely); he called him ‎Peretz, and he called his brother Zerach.” The name ‎זרח‎, ‎reflects what we are told in Niddah 30 that as long as an ‎embryo is still within the womb of its mother, a light keeps ‎shining above its head. This light enables the embryo to see from ‎one end of the earth to the other. The Talmud uses this parable ‎to describe that as long as the embryo is as innocent of sin as was ‎Adam before he sinned when he could see all parts of the globe, ‎the embryo is in a similarly sublime condition. When it enters our ‎world upon leaving its mother’s womb, an angel slaps his face so ‎that the infant promptly forgets all it had known thus far, and ‎experiences a new awakening which includes its ability to ‎dedicate itself exclusively to the service of its Creator. It is G’d’s ‎will that man’s spiritual maturity will be attained not as a gift ‎sent from heaven, but after he has undergone trials, so that the ‎accomplishment, when it is attained, is the result of his own ‎efforts though aided by G’d once man has initiated it.
‎ This is what the Zohar 1,77 alludes to as ‎אתערותא ‏דלעילה‎, quoting Isaiah 62,6 and psalms 83,2 “do not keep silent,” ‎or “you who make mention of Hashem take no rest,” so ‎that there will always be an awakening from below, as a result of ‎which an awakening from above is aroused. At the same time, so ‎that man does not think that everything in our “lower” world is ‎by definition, irreparably evil, and that all the pleasurable ‎experiences on earth are not only transient, but contribute to our ‎becoming victims of the evil urge, G’d maintains a “window of ‎opportunity,” that is open to a higher world by means of which it ‎is possible to sublimate experiences on earth, hallow them and ‎thus make them instruments of our service of the Lord and our ‎coming ever closer to Him. In other words, man has not been ‎placed on earth in order to negate earth, but in order to be G’d’s ‎tool that elevates the material universe to serve the ‎aggrandizement of His name universally. In kabbalistic parlance, ‎the tool G’d holds out to us humans is called “white light,” as ‎opposed to the physical light that we make use of everyday that ‎is perceived by contrast as “black light.” [I have rephrased ‎some of our author’s words in order to make them easier to ‎follow. Ed.]‎
The author proceeds to explain the description of the twins ‎Peretz and Zerach in terms of the concepts we have just ‎explained. The word ‎פרץ‎, breaking forth, bursting out of one’s ‎mould, describes that on doing this the infant suddenly sees ‎brilliant light, ‎זרח‎. A “dark” womb has suddenly been opened with ‎a vista to overpowering light. In light of that experience the ‎newly born is likely to opt for a denial of all that reminds him of ‎his previous dark, opaque existence. When the infant extends his ‎hand into this brilliant world, G’d extended to this newly born ‎‎(not quite) a glimpse of overpowering light as encouragement, ‎before the soul had a chance to taste all that is wrong and evil on ‎earth. On the other hand, immediately thereafter, in order not to ‎hand man his salvation on a platter so that he cannot claim a ‎share in having personally achieved spiritual maturity, this ‎‎“hand” was withdrawn and replaced by the “twin” brother, ‎symbolizing that life on earth is a “two edged sword.” The author ‎informs us that the Jewish people, though one people, are on ‎occasion referred to as ‎אחים‎, brothers, as in psalms 122,9 ‎למען אחי ‏ורעי‎, “for the sake of my brothers and companions,” so that his ‎allegorical exegesis of why the Torah describes the birth of these ‎twins in such detail appears amply justified.‎

This is the aspect of washing of the hands in the morning when you wake up from sleep. Because the pure water of this washing is drawn down through the aspect of the revelation of wisdom, which is evoked through prayer in the aspect of justice, as we saw above. For this is the aspect of (Isaiah 11:9) "for the land shall be full of knowledge of the Lord as water covers the sea.", etc. That is the source of the waters for washing upon awakening. Therefore it is necessary to wash the hands specifically, for the essence of strength and might that is necessary to give to the hands so that they may strengthen themselves against 'the heel of the Other Side', in the aspect of 'he grabbed onto Esav's heel.' Specifically, 'hands', because the essence of the rectification is through the faith in the renewal of the word, which is the aspect of hands, the aspect of (Isaiah 48:13) "Even My hand laid the foundation of the earth, and My right hand...", etc. Therefore faith corresponds to the hands, as it is written (Exodus 17:12) "His hands were faith". Because the essence of faith is to believe that Hashem Yisbarach created the world from nothing (literally, 'something from nothing'), which corresponds to 'the hands', as it is written 'Even My hand laid the foundation of the earth, and My right hand...', etc. and to believe in the Torah and the practical commandments which must be done with the hands. Through this, one merits melodies, as seen above, which are the aspect of 'hands', the aspect of (I Samuel 16:16) "he will play with his hand, and it will be good for you." Through all of this we receive the power of Jacob's hands to subdue the heel of Esav, in the aspect of 'he grabbed hold of the heel of Esav'. (Genesis 25:26). His hand, specifically, as explained above. All of these is evoked through the waters of Da'at/Wisdom which is revealed through the prayer of the powerful person, as seen above. In them, we purify our hands after sleep and therefore, specifically the hands are purified, etc., and as explained above.