Chasidut su Isaia 62:63

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.‎

But this is not true of the Nations of the World, who remain in smallness and materiality; and therefore our Sages of Blessed Memory said about Balaam, “He does not even know how to divine the mind of his animal!” (Berakhot 7a), and it is understood. A person is created small — in small mind — and yet the Holy Blessed One’s intention in creating humanity was to serve [God], so why did [God] create him initially without mind, without awareness to serve [God]? But this is also for the previously stated reason, for wisdom has the advantage over folly (Ecclesiastes 2:13), and darkness yearns to merge into light (Zohar 1:17a). For smallness is considered “feminine” with respect to greatness, Your desire shall be for your husband (Gen. 3:16). The feminine awakens longing in the groom; the person is initially in the aspect of smallness and afterward, when he comes into great mind, he attaches everything — even the smallness — to greatness and he has the aspect of “coupling.” And that is [the meaning of the verse], as the bridegroom rejoices over the bride, so shall your God rejoice over you (Isaiah 62:5), and it will be clarified elsewhere. And it is impossible to come to the light of greatness immediately, therefore smallness comes first. And that is the second interpretation [of the question], “Why do goats [izzim],” which means a person’s arrogance [azzut], “walk in front.” That is to say, smallness comes to a person first; and the answer is “According to the creation of the world, which at first was dark” etc. as was stated. And that is [the meaning of the verse] And God called the light Day etc. — just as there is no day without night, just so there was evening, which is the smallness first, and afterward there was morning, the great mind that inspects his deeds. One day: they are made into a single unity. And this is the general order according to which every person should walk, that upon arriving at thirteen years awareness should enter him. “Awareness” connotes attachment from the lower level to the upper; and that is complete awareness along the lines of Return, wayward children (Jeremiah 3:22), which is to say things that have been made wayward as in he went wayward in the way of his heart (Isaiah 57:17), return and attach together. However, there are those who do not merit awareness even at thirteen years, and they are called “small.” And a person who has no awareness is seduced after his Inclination; and that is the meaning of the seduction that is written in the Torah, in the incident of Potiphar and Joseph. And one must save oneself as Joseph saved himself. And my Teacher, may he be remembered for life in the World to Come, commented on what [our Sages] of Blessed Memory said, that he saw a vision of his father’s image (Sotah 36b) and the clothes that she wore for him in the morning she did not wear for him in the evening (Yoma 35b): but Joseph gazed at the source of beauty and glorification — from where does it come? For the essence of glorification is God’s life-force, which is the characteristic of Jacob, Splendor. And that is [the meaning of] “a vision of his father’s image;” and we find that each person needs to do so.