קבלה אויף בראשית 36:31

This balance hangs in a place that was not; with it are weighed those that were not found. The balance stands as it is, it is not held and it is not seen. In it rose and in it rise [those] that were, and are, and will be.

However, no deed is done by the Lord but has its reason and its justice; and as in all other cases, so also in this. He to whom the Holy One has given a wife, and who has generated with her, is not like others who undergo transmigration. One who in this world truly and humbly endeavoured to make the tree fruitful, but who did not succeed in his attempt, is not to be placed in the same category with one who consciously and wilfully refused the duty of engendering children, so uprooting the tree, scattering its leaves, and wasting its fruit.

120. As explained previously the name of Ban-ב״ן-52 (יו״ד ה״ה ו״ו ה״ה), indicates absolute judgment, and the name of Mah-45 (יו״ד ה״א וא״ו ה״א), indicates mercy. As such the Sefirot were first ordered through this aspect of Ban-ב״ן-52. Because the conduct of judgment, in and of itself, could not bring about HaShem’s-יהו"ה ultimate intent in creation, flaws resulted.¹⁵²The resulting flaws were not accidental but were, rather, intentional, in order to bring about the side that is the opposite of good (Sitra Achara), that making man a free agent though the creation of free choice between good and evil. These flaws are described as the shattering and fall of the vessels.¹⁵³The “shattering of the vessels” (Shevirat HaKeilim) took place because of the inherent incompatibility of the sefirot of Tohu, in that each was absolute in its characteristic and therefore unsympathetic to the others. Because of this one quality could not coexist with the other. This stage of creation is referred to as the World of Nekudim-Points or Tohu-Chaos, during which the light and revelation intended for the ultimate good, was withdrawn. This is alluded to in the verse,¹⁵⁴Genesis 37:31-39. “And these are the kings that reigned in the land of Edom before there reigned any king of the Children of Israel.”¹⁵⁵Klach Pitchei Chochmah, Petach 36-55. Edom (“red”),¹⁵⁶The Divine attributes are symbolized by specific colors; red for judgment, white for kindness etc. indicates Judgment, alluding to the named of Ban-ב״ן-52, the World of Tohu-Chaos. Each of the kings of Edom indicates one of the Sefirot of Tohu as follows;
Bela ben Beor – Daat
Yovav & Chusham – Chesed & Gevurah
Hadad ben Badad – Tiferet
Samlah – Netzach
Shaul – Hod
Baal Chanan ben Achbor – Yesod
and Hadar – Malchut
Concerning each of these kings (with the exception of Hadar,) Scripture speaks of their demise, thus alluding to the shattering of their vessels. This was not the case with Hadar – Malchut, for at that stage the attributes of Mercy, alluded to by the name of Mah-מ״ה-45, was introduced in order to bring about the eventual Tikkun – Repair. What is meant here by death is not a total cessation but rather a descent to a lesser state of being as explained in the Zohar, Idra Rabba,¹⁵⁷Idra Raba, Naso p.135b. “They were nullified and withdrew from that state of being, not that they were totally nullified, but rather, whenever there is a descent from a higher level to a lower level, it is considered to be like death.” This concept is also explained in Zohar¹⁵⁸Zohar Shemot 19b. on the verse “And the king of Egypt died.” Such is also the case whenever a person falls from his level of spiritual awareness.¹⁵⁹Zohar Mishpatim, p.216b; See Pitchei Chochmah V’Daat, Petach 61. This concept of death applies when an inner aspect is withdrawn from an external one, the inner aspect symbolizing the soul and the external one symbolizing the body. Therefore, when a conduct descends to a lower level, within which the higher aspect is no longer enclothed, it is considered to be similar to death.¹⁶⁰The intellectual Sefirot of Tohu were not shattered. This is why Esav's – (Tohu) head is buried in Maarat HaMachpela, and why there are only eight kings listed.