Kabbalah su I Samuele 2:37

Come and behold, Jacob knew that he needed him now. Therefore, he appeared as if he was lightly esteemed. By doing so, he showed more wisdom and guile than he had ever shown against Esau. Had Esau been aware of this wisdom, he would have killed himself rather then coming to this. However, Jacob did all this with wisdom, and about him Hannah said, "The adversaries of Hashem shall be broken in pieces and He shall give strength to his king" (I Shmuel 2:10).

Rabbi Eliezer was sitting and studying Torah when Rabbi Akiva arrived. He said to him, Master, what are you studying? He replies, The passage where it is written, "and to make them inherit the Throne of Glory" (I Shmuel 2:8) what does "and to make them inherit the Throne of Glory" mean? This is Jacob, the Patriarch for whom he made a Throne of Glory by himself that would receive Torah for the souls of the righteous.

That light is the light that the Holy One, blessed be He, created on the first day. (But later He) concealed it for the righteous alone. That darkness was created on the first day for the wicked. It is written: "And the wicked shall be silent in darkness" (I Samuel 2:9). On account of that darkness, which was destined to cause that light (in the soul of man) to sin, Aba did not wish to partake in his creation. Therefore, (Ima) said, "Let Us make man in Our image, after Our likeness." The words "in our image", in that light; "after our likeness" in that darkness, which is a garment for the light. Just as the body is a garment for the soul, as it is written: "You have clothed me with skin and flesh" (Job 10:11). They all rejoiced and said: How happy is our lot that we had the privilege to hear words that were not to be heard until now.

The concealed Da’at, the Da’at that illuminates in the head, the extending Da’at
It is written, “for Hashem is an El of knowledge” (I Shmuel 2:3). The word Knowledge surely is in the plural, because Zeir Anpin has three kinds of knowledge (Da’at). 1. It is the brain of Da’at, because in Da’at are all the palaces filled as written, “by knowledge are the chambers filled.” 2. Another Da’at corresponds to it, which is not manifest but is gradually included in it in secret. 3. Da’at that shines on the brains and expands throughout the brain but not into the body.

These four lights join the two brain lobes, which are Chochmah and Binah and the third brain that comprise the two lobes, attached to both sides, that is, to the right, which is Chochmah and the left, which is Binah. It spreads throughout the body and becomes two colors that are blended into one. They are the right that contains Chassadim and the left that comprises Chochmah. That lights up his face, the colors of which attest to Aba and Ima, that is, they shine with the color of Aba, which is Chassadim, and the color of Ima, which is Chochmah. It is called Da’at, of which it says, “for Hashem is an El of knowledge (de’ot)” (I Shmuel 2:3), de’ot being the plural of Da’at. The reason is that it has the two colors of Chassadim and Chochmah; and therefore, “and by him (lo) actions are weighed” (Ibid.) to illuminate with both Chochmah and Chassadim. But they were not (lo) weighed for the hidden Atika Kadisha. The reason they were weighed for the former, Zeir Anpin, is that he inherits the two portions of Chochmah and Chassadim from Aba and Ima. It is therefore written, “With the merciful (chasid) you will show yourself merciful” (II Shmuel 22:26), by shining Chassadim on him, “and with the upright man (gibor) you will show yourself upright” (Ibid.), by shining Gvurot on him, namely, the illumination of Chochmah in the left, which is wholeness. Upright means whole, as shall be explained in section 100.