Explosive Beauty - The next step in the discovery of the true meaning of מקום where we left יצחק is not only the full discovery of ויפגע ב(ה)מקום but the deeper recognition that ויצא teaches the self-awareness that יציאת צדיק מן המקום עושה רושם. As such, a מקום can never be recourse to alienation as it is enlivened only by your own self! In recognizing this one becomes not simply an appreciator of beauty, which can itself serve the cause of alienation, but gains the תפארת of knowing that beauty within himself, to be beautiful is to be connected through beauty. This is the true power of love and its connection to אמת, for only thus is one capable of seeing in תפארת more than what lies in the eyes of the beholder.
This is why the question of נביאות, dreams, תרפים, and בלעם himself as קוסם/נביא is part of the story of רמאות and לא הביט און ביעק"ב. The only difference between נביאות וקסמים – ניחוש – בעלי הכוחות ההם is same as the difference between perceiving beauty and being beautiful. In the former, one only stumbles across beauty even when one seeks it, as in אולי יקרה אלהים לפני; where in the other, one is in touch with the nature of the same beauty that inspires בצלאל-מקום-מקדש which is the nature of Creation itself, and the יופיו של עולם, and ניות. All connection to Other in love must come from such beauty, and without it we are left with mechanics, religion, and rape: עשו. The powers of the תרפים are not ultimately different than the powers of חלום יעקב until he can fulfill his own נדר of אם יהיה אלהים עמדי ושמרני. The fear of אל תירא עבדי יעקב is no different than the joy he experiences after the הבטחה when he is ready to tackle to world, and is what we say after הבדלה and leaving the security of the very שבת where יעקב ובניו ינוחו בה. This is the willingness to engage even where there is nothing that ultimately can be done in the short time, and he learns to be still in שכם and in יוסף and with delaying the ברכות for thousands of years  The fear is the total openness to the אשרי אדם מפחד תמיד, the true מקור of the בית המקדש where the dreams of sleep are more real than awakedness and the potentialities of the subconscious are more important than the assumed אנוכי which turns out never to have been known: ואנוכי לא ידעתי
The only way that יעקב can actually become עשו, can actually win from לבן, can inherit the עקב, can learn the love of רחל specifically through לאה (ויאהב גם רחל מ'לאה בדומה ליתרון החכמה מן הסכלות!) , is through the full extension of his space into these distances, just as he does in ריח בוגדי"ו, just as his זרע is the עפר הארץ, just as his very body becomes the כיבוש of what lies beneath it literally, just as his ופרצת becomes the ויפרוץ of לבן himself and is true פרצה. This was the message of רבקה to him with the amazing words: למה אשכל שניכם ביום אחד. In order to bring out how relatively unimportant is the reality to the relationship, the Torah goes out of its way to declare victory only as Lavan disappointedly walks away from the תרפים which were right in front of his eyes!
True מלכות is the conclusion of this process, where the יציאה לחו"ל is transformed into a יציאה לא"י in exactly the same words: ותצא האשה with exactly the same connotation: מלמד שיציאת צדיק מן המקום עושה רושם, just as the two מחניים serve to set off the story of גלות.

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