בס”ד
By Rabbi Moshe Goodman, Kollel Ohr Shlomo, Hebron
When examining this painting it seems that there are a number of deep connections made according to the Kabbalah. At the center of the painting we see a large Bet, amongst waters and a black abyss. This seems to hint to the the large Bet in the word Breshit which signifies the creation of the world, which, according to the Kabbalah, began with a sphere of abyss called the “tzimtzum.” Also the waters portray the beginning of creation when there was no separation between “upper and lower” waters. Surrounding this Bet and waters is “Ana Bekoach”, which represents the 42 letter Name of God (by the acronyms of its 42 words). The Kabbalists say that this Name is hinted to by the first 42 letters of the Torah beginning with Breshit. This Name is also known to describe “the falling of seven sparks” in the process of creation. These “seven fallen sparks” seem to be seen descending from the hands of Haman in the painting, for the source of all evil, hinted to by Haman, is from these “fallen sparks.” Mordechai, on the other hand, seen here, represents the raising of these sparks back to holiness, for our Sages interpret the name Mordechai to mean “mor dechi” – pure myrrh. Myrrh is one of the eleven ingredients of the ketoret incense, and according to the Kabbalists this incense is directly associated to the raising of the “fallen sparks.” They add that when these sparks are elevated great supernal peace is achieved in all worlds. This matter may explain why surrounding the sphere of Ana Bekoach we see words associated to the final blessing of the Amida – Sim Shalom – centered on peace, for throught the elevations of sparks peace is achieved. This may also explain why we see the names of the archangels to four corners, as accepted according to the Kabbalah, for the numerical value of angel “malach” is equivalent to the adjoining of the two Names Havaya and Adnut, associated with the attribute of peace. Also “malach” means messenger, which also acts to adjoin two parties.
This parsha begins with Yakov’s sending messengers – “malachim” to Esav. Our Sages say that these messengers were actually real angels – “malachim.” Later in the parsha when Yakov fights “a man,” our Sages also interpret this figure to be the angel of Esav. Haman was a descendant of Esav, so we may see the fight between Yakov and Esav’s angel, with Yakov’s victory in the middle of the night as hinting to the “battle” between Mordechai the Jew and Haman resulting in the victory of Mordechai in the middle of the night when Achashverosh calls to read the annals containing his salvation by Mordechai. Actually, this mid-night battle in all contexts can be hinted by the first Jewish battle which originated from Hebron at midnight by Avraham who battled to save Lot, from whom King David and Mashiach would descend.