Цитата к Берешит 32:8

(3) "And Yaakov was afraid, etc, and in his anxiety" behold, the complete tzadik serves Hashem completely, with all their heart, there is no nation or speech that can reign over the tzadik for evil, God forbid, and when the tzadik sees that they are scared and afraid, then they are "in anxiety", this thing brings suffering to them, and this is "and Yaakov was afraid", meaning, that he was scared and therefore "he suffered", because the way of the tzadik is not to fear or be scared of anything. And what did he do? "Divided the people", meaning, he immediately made teshuvah, and confessed in front of the Blessed One. Behold, in the Confession (Vidui) we say "we and our ancestors sinned", and one needs to give a reason as to why do we recall the sins of our ancestors. And we can answer that even when a person sins, they should not make themselves as a complete wicked in the eyes of the Accuser, they should only see themselves as a little wicked in their own eyes and as a little righteous in their own eyes. And this is why we mention slightly the sin of our ancestors, that is to say that what we sinned was through our ancestors, that did not make us completely aware of holiness, and this is what brought us to sin, and in truth our ancestors are already in Gan Eden, and the Accuser is not able to harm them. We only mention them so as to give a little opening to the Accuser, that we, ourselves, affirm that we are evil, God forbid, and what happens is that through the confession of sins a person becomes a middling [beinoni], and this is "all of us, middlings" (Brachot 61b:3). And this is "and he separated the people" - meaning, that he taught the people that was with him that they should confess their sins and become middlings, as explained, meaning a half here and a half there, since the tzadik themselves cannot make themselves into middlings. And after the confession and the remorse of the tzadik, they return to their original strength, to their holiness and level, to speak and think in holiness, and this is called "two camps", meaning, one camp below which is the speech, and one camp above which is the thought. And this is "if Esav comes to one camp the other will survive". And on the surface the word "remnant" is superfluous, since he could say "the second one survives".

This is, “And Jacob was quite shaken…” which is that when he saw the ladder with its feet on the ground and angels going up and down and this great vision that the Blessed Name was standing over it with all of God’s supernal chariots standing over it, “And Jacob was awed and said, ‘How awesome…’”. He meant, who knows from where this awesomeness comes, for who am I that I merit this great vision. Afterwards he thought and said, “this place.” Maybe it is the place that causes this great holiness. And after that he said, “This is none other [than the abode of God].” And when he saw that this holiness persisted without interruption he said that certainly is none other than the abode of God and he began to pray to the Blessed Name and then swore that if God would be with him…and protect him, meaning that no sin should interrupt this holiness, God forbid.