Kabbalah su Genesi 25:27

Rabbi Abba said, It is written that Jacob was "a plain man, dwelling in tents" (Beresheet 25:27). He was called "a plain man," because his abode was in two supernal temples, Binah and Malchut, the secret of the tent of Rachel and the tent of Leah. He reconciles both sides, which meant that he balanced and perfected the Right and Left Columns. Do not conclude from the verse, "I have sojourned with Laban," that he was contaminated by the divination of Laban. But in light of Rabbi Yehuda's observation that one seeks out one's own kind, according to the question of Rabbi Yitzchak, the explanation for, "I have sojourned with Laban," is that he was wholeheartedly thankful for the grace and truth shown him by the Holy One, blessed be He. For everybody knows that although no one can be saved from Laban's accusations, the Holy One, blessed be He, rescued me from his hands when Laban wanted to destroy me. This is what he meant by the verse, "I have sojourned with Laban." Furthermore, he said all this so that Esau would not envy him his blessings, but rather think that they were not fulfilled in him. Thus, Esau would not harbor any hate for him as Rabbi Yosi explained. Of this, the scripture says, "for the ways of Hashem are right" (Hoshea 14:10), and, "You shall be perfect with Hashem your Elohim"(Devarim 18:13).

And know and believe that all the secret of the unification is YHV"H Elohim, and the mnemonic is "Listen Israel, YHV"H is our Elohim, YHV"H is One" (Deuteronomy 6:4). And therefore you need to understand that in every place that you find YHV"H Elohim that that is a full name, and that all the things that are found in that portion in which YHV"H Elohim is mentioned are done with all the characteristics included in the characteristic of Din and in the characteristic of Rachamim, as you find in the creation of the First Human, and in Adam's judgment and expulsion and in all those issues. And you will fins that they all come through the characteristics of both Din and Rachamim, and all in perfect completeness of Rachamim and Din, all according what is fitting to a truthful judgment. And according to this principle the Torah said: "The Rock, His actions are perfect" (Deuteronomy 32:4) and the explanation of the verse is this: the Rock decrees the judgment with the assumption that He won't carry it out; He does not decree the judgment with cruelty, rather, God's actions are perfect, rather, God took advice before the judgement was decreed with both characteristics of Chesed and Din. And this is "His actions are perfect [tamim]" - because the word "perfect" is the secret of two things, which are almost said as twins [te'omim], rather, in a respectful manner of speaking about those two Higher things the expression is "perfect"; but for below the expression is "twins". And so [the text] says "They shall match [to'amim] below, and terminate alike [tamim] at the top..." (Exodus 26:24) Below - to'amim; Above - tamim. [This is because below they are seen as two things, one and its opposite, [one] as a helper and [the other] as an accuser; but Above all is in one direction, whether it helps or accuses, there is only one intention for both, and there i no hate or love, and no favoritism, rather, it is a true sentence. And so it is said "perfect actions", God takes advice with both Din and Rachamim and then decrees the judgment, and this is the secret of true sentencing. And what is written "all His ways are sentencing" (Deut. 32:4) the explanation is HK"L, to the eye that sees all. And you already know that sentencing includes both Judgment and Mercy, since sentencing corresponds to Yaakov, which is the middle connector that *** between two tents that are Avraham and Yitzchak. Avraham corresponds to Chesed (Lovingkindness); Yitzchak corresponds to Din (Judgment), Yaakov decides between them: "a simple T"M man, sitting in the tents" (Gen. 25:27). And sentencing corresponds to Yaakov, who draws from Lovingkindness from the side of Avraham and from Judgment from the side of Yitzchak, and therefore it says "Sentencing and righteousness You made in Yaakov" (Psalms 99:4). And the prophet said "Chastise me, YHV"H, but with sentencing; not in Your wrath, lest You reduce me to naught." (Jer. 10:24) And the explanation of "chastise me, YHV"H *[ach] but* with sentencing" - what he said *[ach] but* means to split, as to say with the half of the characteristic of sentencing that is Lovingkindness, since sentencing has half of Judgment and half of Lovingkindness. And therefore he said "but with sentencing", and after "not in Your wrath lest You reduce me to nothing." And he revealed the secret to diminish half of the sentencing from the side of anger [af] and therefore the sentencing is dependent in Yaakov, that is the father of the 12 tribes, and knew the difficulties of growing children, when the Holy One of Blessing decrees against them [Yaakov] is the one asking for mercy and tzedakah (justice). And the secret: "And YHV"H of Hosts is exalted by sentencing" and what is written after? "the Holy God is proved holy by justice." (Isaiah 5:16) This is to say when the sentencing is exalted from being at ease with Judgment and turns to the characteristic of God (E"l), which is the secret in "the Holy God is proved holy by justice" - that is to say, when YHV"H Tzeva'ot is raised by sentencing, comes the characteristic of E"l, which is above, and does tzedakah and passes sentencing ' and what is the secret that they said that sentencing includes both Lovingkindness and Judgment? And the text says "Sentencing and righteousness You made in Yaakov" (Psalms 99:4) And the great secret: "Righteousness and sentencing are the base of Your throne" (Psalms 89:15)

A general rule: Know that the truth of the essence of the Blessed Creator is only comprehended by Godself, and not one of the myriads on high know His place, all the more so the essence of His truth. Don't you see that the angels on high say "Blessed be the honor of Y"Y in His place" (Ezekiel 3:12)? [Meaning] in every place that He is. And if it is so with the high beings, all the more so with the lower beings. If so, all the descriptions we read in the Torah, such as hand and foot, ears and eye, and all the rest of those, what is this? Know and believe that all those descriptions, even though they teach and give witness to His greatness and His truth, there is no way for any creature to know and meditate on the nature of those things called hand and foot, ears and so on. And if we are made in the image and resemblance, do not let it arise in your mind that eye [for God] means the real form of an eye, or hand in the real form of a hand. All these are profound, deep and recondite issues regarding the truth of the actuality/existence of the Blessed Y"Y, from them are the source and flow that come to everything found in the [sphere of] differentiation of the Blessed Name. The nature of "hand" is not like the nature of [a human] hand, and their build are not comparable/equal, as it is written "to whom can you liken Me, to whom can I be compared?" (Isaiah 40:25). And know and understand that His understanding and His build are not a resemblance of something clearly visible and form, rather, the intention regarding the form of the limbs that we have are that they are made in the resemblance of signs, issues that are so closed and so high that the mind cannot comprehend unless through a resemblance of a memory: for example, when it is written "Reuven the son of Jacob" these letters and the image [they bring to the mind] are not the essence, build and existence of Reuven the son of Jacob, they are just a memory, as this written "Reuven the son of Jacob" is a sign regarding the reality and build known and called as "Reuven the son of Jacob." Since the Blessed Y"Y wanted to give us merit, He created in the body of a person many limbs, hidden and revealed, in the resemblance of the sign of the Deed of the Chariot, and if a person merited to purify even one of their limbs, that limb would still be like a resemblance of the throne of that same high and recondite thing that is called by that name, if eye - eye, if hand - hand, and so on to all the rest. How? For example, if a person is careful and guards his eyes from viewing improper sexual things, but all the rest of the improper visions, and only looks at things that have the holiness of Y"Y and the worship of Him, then that same eye becomes like a throne for that same thing that is called, on high, "eye". And the same applies to hand and foot and all the rest of the limbs. And regarding this our sages of blessed memory said: "the Avot [Ancestors] they are the Chariot" (Bereshit Rabbah 47:6) and they did not say each and every Ancestor is the Chariot, rather "the Ancestors are". How so? our father Avraham took the right side in purity, and so inherited the right [side] of High, which is the aspect of Hesed, and regarding this it is said: "then Avram journeyed by stages toward the Negev" (Genesis 12:9). Yitzchak took the aspect of the left side in purity, which is Fear [Pahad], and regarding this it is written "Jacob swore by the Fear of his father Isaac" (Genesis 31:53). And Yaakov took in purity the middle line [characteristic/route] and regarding this it is written "Ya'akov was a simple man, living inside the tents" (Genesis 25:27) - between the tent of Avraham and the tent of Yitzchak. Here we find the three Ancestors a throne for the Chariot, and through this way the thing is thought deeply and created to be stable.