Musar su Salmi 83:78

And likewise the group of destroyers of the vineyard of the Lord - such as those that cause the masses to sin - are haters of the Lord. As you would say that people that destroy the cities of the king or his vineyards and orchards are haters of the king. And it is stated (Isaiah 5:7), “For the vineyard of the Lord of Hosts Is the House of Israel, and the seedlings he lovingly tended are the men of Judah.” And it is stated (Psalms 83:4), “They plot craftily against Your people, take counsel against Your treasured ones.” And it is stated (Psalms 83:6), “Unanimous in their counsel they have made an alliance against You.” And it is stated (Psalms 2:2), “and regents intrigue together against the Lord and against His anointed.” Therefore our Rabbis, may their memory be blessed, said (Rosh Hashanah 17a) that those that sinned and cause the masses to sin descend to Gehinnom, and are judged there for generations and generations.

We must therefore refer to the Zohar who explains on Genesis 11,31 (Sullam edition Lech Lecha page 11) in which the Torah reports Terach, Abraham, Lot and family as having left Ur Kasdim with the intention of moving to the land of Canaan, that the intention to move to Canaan sufficed for G–d to offer Abraham assistance. Up to that point Abraham's intellectual achievements in the field of philosophy had been unassisted. From this point on he received Divine guidance. The crucial factor in bringing about G–d's manifest involvement was that Abraham had made the first move. We learn from here that deeds in our world act as the catalyst that evokes heavenly responses. As soon as Abraham had demonstrated his intention to move to Canaan, G–d told him לך לך. We can apply the same to the ultimate redemption, i.e. until "black light" wakes up, "white light" will not be able to merge with it and suffuse it, i.e. restore the state of the world to what it had been prior to Adam's sin.. This is the message in Isaiah 62,6 that המזכירים את ה' אל דמי לכם, "when (you -the watchmen-) mention G–d, do not practice silence." The prophet cautions the watchmen that silent contemplation is not enough. Whenever man makes the first move towards Him G–d can be depended on to respond and lead man on to greater things. Thus far the Zohar.

I believe this whole story can be interpreted in light of Genesis 25,22 where the as yet unborn twins Esau and Jacob are described as already wrangling inside their mother's womb. Rashi explains this as a struggle for possession of two worlds. This seems very puzzling; who would have thought that Esau was even interested in securing his place in the Hereafter? We must appreciate that the רשעים of earlier times, though wicked, were quite learned, but employed their knowledge to advance evil causes. Their entire purpose was to uproot Israel from its spiritual roots, from its share in the "higher" world. If successful, they themselves would enter the domain of קדושה, sanctity, and they would no longer be merely קליפות. They would find themselves in the sanctuary of the king, i.e. G–d. There is strong scriptural evidence that this is a correct interpretation of Psalms 83,13: 3 נירשה לנו את נאות יעקב, "Let us inherit the meadows of Jacob." [Actually the verse mentions the meadows of אל-הים, which the author seems to equate with the meadows of people that are supposedly G–d's people. Ed.] This verse is the subject of a lengthy commentary in Manot Ha-Levi, whose author explains in his introduction that the quarrel between Jacob and Esau was also about who would inherit the Hereafter. Jacob succeeded in uprooting Esau from the Hereafter but he wanted to receive his share in this world also. Though at first glance this appears unseemly, yet Jacob's interest in this world was not for egotistical reasons, for he was interested in the wealth of this world only so that it would be easier for him to serve G–d without a hindrance such as the need to work for his daily bread. The blessings bestowed upon him by his father Isaac may be interpreted in either of two ways. They may be understood as applying in this world or in the world to come, as I shall explain. Using this approach we can understand the Midrash which I have quoted concerning why the Torah was created with the letter ב, namely to teach us that there are two worlds. Immediately afterwards the Midrash states that the reason the Torah, i.e. Creation, started with the letter ב is, that that letter stands for ברכה, blessing, whereas the letter א symbolizes ארירה, "curse." These two statements are not in conflict with each other. On the contrary, they are complementary. One statement refers to blessings in the Hereafter, the other concerns itself with blessings in this world.