창세기 20:3의 Musar

We observe that the whole subject matter revolves around the Ineffable Name, the name representing G–d's Essence. It seems evident that Yitro knew something about the name of G–d, and this is why he said: "Now I know that י-ה-ו-ה is greater than any אלוהים (Exodus 18,11)." His statement included both idols and other aspects of G–d's names. Our sages have reported that Yitro in his search for truth had not omitted a single one of the religions practised during his time (Mechilta). He first came to the conclusion that there are several names i.e. manifestations of the true G–d, and that there was also a name that signified G–d's ability to effect changes in the laws of nature. He arrived at the conclusion that the four-lettered Ineffable Name was that Name.

The second introduction needed to understand the whole issue is the fact that Esau and Jacob were twins inside Rebeccah's womb, and that she was the mother of both of them. This means that she was like the crucible within which Jacob was refined, whereas Esau at the same time absorbed all the residual polluted material of the original serpent that had still cleaved to Rebeccah in her capacity as Laban's sister. Esau inherited all the falseness of Laban. This left Jacob like pure, refined silver. That is what our sages had in mind when they referred to Jacob's beauty as equaling that of Adam (before his sin). The fact that Esau had absorbed all the negative residual elements within Rebeccah had enabled Jacob to become the pious person he was. Rebeccah loved Jacob; Isaac loved Esau more. The deeper reason for this is, as we have already explained, that there was some affinity between Isaac, whose root was the emanation of דין, the same emanation as the one the serpent=Satan=Esau was rooted in. Rebeccah, on the other hand, loved Jacob, seeing that her appearance was just like that of her mother-in-law Sarah, as we have explained. When Sarah is described in Genesis 20,3 as בעולת בעל, the Talmud Ketuvot 61 describes this as meaning that her husband was in a state of ascension at the time. The Torah compliments Sarah by testifying that together with her husband she ascended to higher spiritual regions. Rebeccah experienced something similar. We know that Isaac was described as עולה תמימה, an unblemished total offering [ עולה in the sense of something that ascends Ed.], at the time he was bound on the altar at Moriah. Our Rabbis say that nonetheless Isaac was like a קרבן עולה ויורד, in the matter of the עקדה, meaning that at different times he was at different spiritual levels. While he was bound on the altar, for instance, he was on a higher spiritual level than when he descended from the altar, aware that he was not to be sacrificed after all, seeing that G–d had appointed an alternative offering in his stead, namely the ram that was caught in the thicket by its horns (Genesis 22,13). Jacob was called an איש תם, the word תם referring to his spiritual ascension. Esau, on the other hand, though from a holy source as we explained when we described his head as being cradled by Isaac , was of the caliber that was liable to descend rather than to ascend spiritually.