Vayigash 5752: The World’s Limitations Are No Obstacle

In our parsha we read about Yehuda approaching Yosef (whom he did not know was really his brother), despite the fact that he was 2nd in command to Pharoah, fearlessly, but respectfully, demanding that Binyomin be freed.  Although he spoke respectfully, he did not ask permission to approach (as is customary) and was prepared to fight if necessary.  All this in order to free his youngest brother, Binyomin.

Who was mightier–Yosef, or Yehuda?  Yosef was second only to Pharoah, and everyone had to do exactly what he commanded.  Yehuda, on the other hand, was a visitor with no rights, and in previously he had bowed in deference to Yosef.  However, Yehuda “broke protocol” and confronted this Egyptian Viceroy (little did he imagine that it is really his brother who loves him) with mesirus nefesh when the life of Binyomin was at stake.

To understand this, the Rebbe explains two approaches to dealing with the world: a) to be limited by the world and its limitations (of physicality, of customs and “protocol”), to go “in the way of the world”; and b) to be completely above the world and its limitations, not reckoning with it.  The Rebbe then makes an analogy to the feast of Achashverosh (in the times of the Purim story), which was conducted according to “the desire of each and every person”.  The Midrash says “each and every person” means Mordechai and Haman, and asks how can one fulfill their completely opposite desires simultaneously?  The answer: to a flesh and blood king this is impossible, but in the future Hashem will do exactly that.

How so?  Mordechai’s desire, as the name “Mordechai HaYehudi” suggests, is not to bow down to any idolatry, any aspect of worldly life which is not fulfilling the will of Hashem (even if it is permitted according to Torah)–he desires that everything be for the sake of Heaven, lesheim shomayim.  Haman, on the other hand, claims that since one is found in the world, in golus, then one must reckon with its limitations.  These are completely opposite desires!  But, explains the Rebbe, when you are connected with the Eybershter, you are above the conduct of the world and thus you have the ability to unify opposites: to be in the world and in golus, and yet “not to bow down” and to stand entirely higher than it all.

The question, however, remains: how can one (even if he has the “power” to do so, but practically speaking) do two opposite things?  To “not bow down” to golus, and at the same time to in fact conduct himself in accordance with the limitations of golus?

The answer is that now, in our generation–the final generation of golus and the first generation of Geulah–it is possible to do so, because the world is a different world.  In previous generations there were various limitations placed on the Jewish people from the outside: decrees, r”l, which impacted Yiddishkeit and did not leave room for a Yid to stand above golus.  Today, however “in our generation this is entirely dependent on a Jew’s will.

From the above we can understand that the might of Yehuda is in fact greater than that of Yosef.  Because Yosef’s might is connected with and the kingdom of Egypt and its limitations, including the conduct of a state.  Yehuda, on the other hand, “did not ask permission” and represents a higher level of “might”, the level of breaking boundaries.  It is davka Yehuda’s actions that bring to the Jewish people settling in Mitzrayim in a way where they flourish.  When a Jew stands with “forthrightness” (breitkeit), he brings about that even the King of Egypt assists him.

We find that in all the generations there were limitations from the outside, coming from the nations of the world and their decrees against Yidden, r”l, which did not always leave Yidden to conduct themselves with full forthrightness and balabatishkeit.

This is not the case in our generation and in our time, as we see in actuality that we do not have the confusions of the past, and the nations of the world leave Jews to conduct themselves as they please, and the matter is dependent only on the desire of the Yidden to conduct themselves with full forthrightness and balabatishkeit.

Today, the nations of the world not only are not imposing restrictions on Yidden and Yiddishkeit, they even assist, enabling Jews to spread Yiddishkeit and Torah and Mitzvos, and also to that which pertains to the nations of the world themselves, the 7 Noahide laws.  Today a Jew can “go in the way of the world” and still conduct himself as a Jew with full forthrightness and balabatishkeit: fulfilling the desire of both Mordechai (above limitations of the world) and Haman (within the way of the world)!

The Rebbe continues and states that the Frierdicker Rebbe has already informed us that:

all preparations for Geulah have been completed, and now we must draw down the Geulah into actuality in the physicality and materiality of the world (materiality which is transformed into physicality*), in a revealed way in the eyes of all flesh…the entire world demands that every Yid should already be standing in the state of the true and complete Geulah…and the matter is not dependent on anything other than their desire”

Thus, each one of us must conduct himself and herself with forthrightness and balabatishkeit that “the world was created for me” to fulfill Torah and Mitzvos, and there is no need to hide or outsmart the system (kuntzen) because today the world enables a Jew to fulfill Torah and Mitzvos, and to bring Geulah–if he wants, if he stands firm about it.  The Geulah is here, waiting for us to reveal it in our actions–without asking permission!

* Chassidus defines “physicality” as that which conceals G-dliness, whereas “materiality” not only conceals but asserts a contrary reality.

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Miketz 5752

Translated by Sichos In English:

1. One of the differences between Chanukah and other festivals is that on other festivals, there is an obligation to celebrate with festive meals which include bread, water, meat, and wine. In contrast, on Chanukah, there is no obligation to celebrate with festive meals; and the meals one serves are optional in nature. The commemoration of the miracle is, in contrast, through the recitation of prayers of praise and thanksgiving, and through kindling the Chanukah lights.

There is a thematic reason for such a difference. The miracle of Chanukah involved a victory over the Greeks who desired to “make them forget Your Torah and cause them to transgress the decrees of Your will.” This — in contrast to the victory of Purimwhere Haman’s decree was directed against the physical existence of the Jewish people, or the miracle of Pesach, when the Jews were rescued from physical servitude — represented a spiritual victory. Accordingly, its commemoration is through spiritual activities, the recitation of prayers and kindling lights which symbolize “the light of the Torah and the lamp of mitzvos.”

It must be emphasized that the commemoration of the other holidays through physical activities also has spiritual significance. For the Jews’ physical activities — even those carried out throughout the year — are fundamentally spiritual in nature as implied by the directives, “All your deeds should be for the sake of heaven” and “Know Him in all your ways.” For example, eating bread and drinking water are similes for Torah study. Surely, this applies on Shabbos and festivals, when delighting in food and drink is a mitzvah.

Similarly, the physical freedom which the Jews achieved on Pesach and Purim is connected with their spiritual service. For the exodus from Egypt commemorated on Pesach is associated with the giving of the Torah on Shavuos. Similarly, Purim is interpreted as a reaffirmation of the acceptance of the Torah on Mount Sinai.

(Conversely, Chanukah is also associated with liberation in the material sense, for in addition to the spiritual restrictions the Greeks imposed on the Jews, they also oppressed them in a material sense, “extending their hands against their property and their daughters” and with the victory over the Greeks, this oppression ceased.)

From the above it is apparent that the distinction of Chanukah as different from the other festivals, applies not only in regard to the fact that the commemoration of Chanukah was associated with lighting candles rather than festive meals, but also that the spiritual significance of the holiday is different and on a higher plane than that of the other holidays. This difference can be understood by comparing water, bread, and wine, the foods served during the festive meals of other holidays and oil, which is used for the Chanukah lights.

As mentioned above, all of these substances are used as metaphors for the Torah. There are, however, differences between them. Water and bread are the staples of our everyday existence. In contrast, wine is not a daily necessity, it is used to contribute an element of pleasure to our existence as it is written, “Wine makes glad man and G‑d.” Oil is not required for our day to day existence. It is never served as a food in its own right.1 Rather, it is used in minute qualities to add flavor to other foods. Thus it is associated with the quality of pleasure.

Bread and water are metaphors for Nigleh, the revealed dimensions of Torah law, the concepts of Torah which are necessary for our people to know to observe the mitzvos properly. Like bread and water, this knowledge is necessary for our people’s existence. In contrast, wine and oil are metaphors for Pnimiyus HaTorah. For like these two substances, the study of Pnimiyus HaTorah adds pleasure and vitality to our observance of the Torah and its mitzvos.

In particular, there is a difference between oil and wine. For wine is drunken as a beverage in its own right, while oil is not. Also, there are times, Shabbos and festivals, when wine is required for Kiddush. Similarly, in regard to the symbolic meaning of the two. Wine refers to those dimensions of the Torah’s secrets that are close to revelation and can be perceived by a sensitive eye. In contrast, oil refers to the deepest secrets of the Torah, those that transcend revelation.

This reflects the significance of Chanukah, that it is associated with these deeper levels of Torah. A question, however, arises: How is it possible that the Jews could rise to a level of service which relates to oil, the Torah’s deepest secrets, at a time when the were persecuted and oppressed by the Greeks?

The resolution of this question relates to a fundamental spiritual dynamic: As the darkness of the world increases, the revelation of the light of the Torah is correspondingly amplified. Therefore, precisely because the Greeks oppressed the Jews and challenged their faith, it was necessary that a higher dimension of Torah be revealed, the dimension associated with oil, i.e., the Torah’s deepest secrets.

To explain this concept: It is well known that the Greeks represent the wisdom of kelipah, secular wisdom. They were philosophers who denied the G‑dly basis of the Torah, refusing to accept that it was communicated to man by G‑d and thus transcends human wisdom. Therefore, they made the oil found in the Beis HaMikdashimpure, i.e., they challenged the wisdom of holiness, and sought to take the Jews away from the Torah.

It is possible to explain that the power possessed by the Greeks to affect the Jews’ wisdom stemmed from their connection to Torah knowledge. For example, we see that the Sages refused to permit Torah scrolls to be written in any foreign language other than Greek. This is derived from the verse (Bereishis 9:27), “May G‑d dwell graciously with Yefes; he will dwell in the tents of Shem.” In this context, this means that the graciousness of Yefes (the beauty of the Greek language) comes when it is employed in the “tents of Shem,” for the purpose of the Torah. This is reflected in the translation of the Torah into Greek by the seventy Sages.

A question can be raised concerning the above based on our Sages’ comments that the day on which the Torah was translated into Greek for Ptolemy was “as difficult for the Jewish people as the day on which the Golden Calf was made.”

This difficulty can, however, be resolved as follows: The translation of the Torah into Greek was primarily a positive activity. The difficulty was that this translation did not stem from G‑d’s command, but rather from that of King Ptolemy. Accordingly, there was a possibility that it would be the source for negative influence, indeed, negative influences so serious that the day was compared to the day that the Golden Calf was made, the direct opposite of the giving of the Torah.

It can be explained that the Greek’s decrees against the Jews came about (after the passage of approximately 100 years) from this translation. The Greeks accepted the Torah as a great source of wisdom. They were, however, opposed to the holiness of Torah, its connection to G‑d. The translation of the Torah into Greek gave them the potential to taint the Torah’s holiness with impurity, i.e., to explain that the Torah was — just like other philosophies of the time — merely human wisdom and not Divine truth.

In this context, we can appreciate the uniqueness of the Chanukah miracle, that the Jews found pure oil with the seal of the High Priest. The decree of the Greeks was intended to make the Torah impure, to reduce the emphasis on the holiness of the Torah. The direct opposite of this is pure oil, untouched by the Greeks, and whose influence stems from the High Priest, the highest level of holiness. It was with such oil that a miracle was wrought for eight days; i.e., in addition to the day on which the miracle was wrought, this miraculous trend continued for an entire week, a complete cycle of time.

The concept of pure oil relates to the study of Pnimiyus HaTorah. Nigleh, the revealed dimension of Torah law, is structured to govern our involvement in all the material dimensions of worldly life. Accordingly, it is in this realm that there is the possibility that Torah will be appreciated merely as wisdom without its G‑dly source being appreciated. In contrast, Pnimiyus HaTorah is the realm of Torah study where G‑dliness is openly revealed. Moreover, when the study of Pnimiyus HaTorah is coupled with the study of Nigleh, one is able to appreciate the holiness of the Torah when studying Nigleh as well.

This quality is emphasized more by the simile of oil, than that of wine. For as mentioned above, wine is drunken as a beverage in its own right. In contrast, oil is used to give flavor to other foods. It is the dimension of oil which gives Pnimiyus HaTorah the potential to reveal the G‑dliness in Nigleh.

Moreover, oil has the potential to illuminate. This points to the potential to reveal the inner light of the Torah. Furthermore, this light is revealed, not only in a Jew’s personal life, but in the world around him. This is reflected in the Chanukah lights which are placed “at the outside of the entrance to one’s home,” and kindled “after sunset.”

These lights should burn “until the foot of the Tarmudites departs.” The name Tarmud (תרמוד) shares the same Hebrew letters as the word moredes (מורדת) meaning “rebellious one.” Thus the Chanukah lights have the potential to dispel the influence of all rebellion against G‑d. Furthermore, the meaning of the word כלי’ rendered as “depart” can also be extended to include kalus hanefesh, the expiration of the soul, because of an overwhelming love for G‑d. The oil of the Chanukah lights has the potential to transform even “the foot of the Tarmudites” and bring them to such a love for G‑d.

Based on the above, we can also appreciate the connection between Chanukah and the holiday of Yud-Tes Kislev, the day associated with the beginning of the service of spreading the wellsprings of Chassidus outward. In the years that followed the nullification of the Greek’s decrees, the main emphasis within Torah study remained on the study of Nigleh. Throughout the entire Talmudic period, the study of Pnimiyus HaTorah was confined to a select few. For example, Rabbi Shimon bar Yochai, the author of the Zohar, was only permitted to reveal his teachings to a chosen group of scholars. This situation continued in the subsequent generations and it was not until the time of the AriZal that it became, “a mitzvah to reveal this knowledge.” Afterwards, though the activities of the Baal Shem Tov, the Maggid, the Alter Rebbeand the subsequent Rebbeim, these teachings were disseminated to wider circles and brought closer to our ordinary powers of comprehension.

This implies that the holiday of Chanukah places an emphasis on the study of Pnimiyus HaTorah as an element in elevating our conception of Nigleh, giving us the potential to appreciate the G‑dliness of the Torah. Yud-Tes Kislev, by contrast, emphasizes on how the study of Pnimiyus HaTorah becomes a fundamental branch of study in its own right, that the teachings of Pnimiyus HaTorah have been brought into the realm of reason and logic so that they can be assimilated within the context of our conceptual powers.

This represents a greater revelation than existed in previous generations. What is the motivating force for this revelation at present? Since there has been an increase in the darkness pervading the world and an increase in the influence of secular wisdom — which as explained above, leads to the possibility that the Torah be seen merely as ordinary wisdom — it became necessary for there to be a greater revelation of Pnimiyus HaTorah, and that this revelation permeate our conceptual processes.

Indeed, in each subsequent generation, as the darkness has continued to increase, there has been a strengthening of the spreading of the wellsprings of Chassidus outward. To give an example of this pattern: At the time of the Rebbe Rashab, there was a tremendous increase in the spread of secular wisdom throughout the Jewish community in Russia. At this time, the Rebbe established Yeshivas Tomchei Temimim, a Yeshivah in which Pnimiyus HaTorah was studied in an ordered and structured manner, as is Nigleh.

This thrust was continued by the Rebbe Rashab’s successor, the Previous Rebbe, who established branches of Yeshivas Tomchei Temimim in many countries throughout the world. Similarly it was reflected in his efforts in pioneering the translation of the teachings of Pnimiyus HaTorah into many other languages, revealing the light of Pnimiyus HaTorah at “the outside of the entrance to one’s home.”

The revelation of Pnimiyus HaTorah at the present time is connected with a deeper purpose than combating the increasing darkness of exile, it is a foretaste of the light of Redemption. Here, too, we see a connection to oil, for the very name Mashiach means “the anointed one,” i.e., a king anointed with the unique oil made for this purpose.2 Similarly, Mashiach will be the one who will reveal the secrets of Torah in the world at large to the extent that “the occupation of the entire world will be solely to know G‑d.” At that time, the study of Pnimiyus HaTorah will be a purpose in its own right. Therefore, as a preparation for and in anticipation of this revelation, there is a greater emphasis on the study of Pnimiyus HaTorah at present.3

Herein, we also see a connection to Chanukah, a holiday of eight days, for the number eight is associated with the Redemption. Similarly, there is a connection to Yud-Tes Kislev, for as the Baal Shem Tov explained, it is the spreading forth of the wellsprings of Chassidus that will lead to the coming of Mashiach. We also see a connection to this week’s Torah reading, for the root of the name Mikeitz, keitz is often used as a term to describe the coming of the Redemption.

* * *

2. This week’s Torah reading contains a narrative that requires explanation. The Torah relates that Yosef took Yaakov4 to Pharaoh and Pharaoh asked him. “How old are you?” Yaakov responded, “The years of my travails are 130. The days of the years of my life have been few and hard and they have not reached those of my ancestors in their journeys.”

This statement raises several questions: a) Why was it necessary for Yaakov to say that “the years of my life have been few”? Pharaoh only asked him his age. Seemingly, he should have confined his answer to that, leaving it to Pharaoh to conclude whether his lifetime was long or short. b) Since after the flood, it was decreed that man would live only 120 years, how could Yaakov say that his years are “few”? His lifetime was already longer than that allotted to the average man. Indeed, it was because Yaakov looked very old, that Pharaoh enquired about his age.

A possible resolution to these difficulties can be offered: The two portions of Yaakov’s response are interrelated. He considered “The days of the years of my life” as “few and hard,” because “they have not reached those of my ancestors in their journeys,” i.e., when compared to the life of Avraham (175 years) and Yitzchak (180 years), Yaakov’s lifetime was short.5 From Rashi’s commentary, however, it appears that this interpretation is not acceptable, for he associates the reference to Avraham and Yitzchak is referring to the difficulty of Yaakov’s years, i.e., in contrast to them, his years were difficult. According to Rashi, it appears that Yaakov saw his lifetime as truly being “short.”

From this perspective, the questions mentioned above can be resolved as follows: Since Yaakov’s years were “hard,” fraught with difficulty, they were “few,” i.e., they were not filled with the inner spiritual service that was desired. We find Avraham described as “bah bayomim,” literally, “having entered his days.” Chassidusinterprets this to mean that he filled each of his days with an appropriate spiritual content.

In Yaakov’s case, however, because his years were “hard,” they had not “reached those of my ancestors,” i.e., there was no approximation to the inner spiritual fulfillment with which Avraham and Yitzchak had endowed their years.

This lack of fulfillment is needless to say relative to the unique level which Yaakov saw as within his potential. Furthermore, in the 17 years that Yaakov lived in Egypt, studying with his children and grandchildren, he compensated for all the previous difficulty he had suffered to the extent that his entire life could be seen as having been lived in an atmosphere of comfort and good fortune and thus filled with the inner spiritual fulfillment he desired.

There is a deeper message in the concept that Yaakov considered his life short because he was not able to fill it with the spiritual content that he desired. Our Sages relate, “Yaakov desired to live in prosperity.” In an ultimate sense, this refers to the perfect goodness and prosperity of the Era of the Redemption. From the time Yosef was born, Yaakov was ready for the Redemption, and since this potential was not realized at that time, he considered his life as lacking.

And Yaakov felt it necessary to communicate this message. He wanted his descendants to knew that even when they were living in “the finest place in the land of Egypt” and were being given “the fat of the land,” since the Redemption had not materialized, they should consider their lives as lacking.

This is particularly relevant to us, the last generation of the exile and the first generation of the Redemption, we must feel that until the Redemption becomes manifest, our lives are lacking. This perception should lead to an increased desire and yearning for the Redemption and also an increase in the activities that will hasten the coming of the Redemption: an increase in the spreading of the wellsprings of Chassidus and an increase in Mivtza Chanukah, the Chanukah campaign. The latter should include organizing Chassidic farbrengens in connection with Chanukah and also the distribution of Chanukah gelt.

May these activities, like the Chanukah lamps, fill the world with light. And may this light continue to grow and increase6 until G‑d gives His children, the entire Jewish people, Chanukah gelt and redeems them from exile. This in turn will cause the upcoming fast of the Tenth of Teves to be transformed into a day of celebration and festivity with the coming of the Redemption.

FOOTNOTES

1.

Indeed, when oil is drunken alone, it can harm a person.

2.

See Tehillim 89:21 which states in regard to David, the ancestor of the Mashiach, “I anointed him with holy oil.”

3.

Herein, there is also a connection to the concept of combating darkness explained previously. For the increase in the darkness stems from the efforts of the forces of evil to prevent the revelation of Mashiach. For this reason, Mashiach will have to “fight the wars of G‑d… and emerge victorious.”

4.

Herein we see a connection to the concept of Torah study mentioned above, for this was the fundamental thrust of Yaakov’s service. Avraham and Yitzchak also devoted their energies to Torah study as our Sages commented, “Avraham was aged and dwelled in the Yeshivah; Yitzchak was aged and dwelled in the Yeshivah.” Nevertheless, Avraham’s primary service was deeds of kindness and Yitzchak’s primary service was prayer. In contrast, Yaakov is described as “a dweller of tents, ‘the tents of Shem and Ever,’ ” i.e., Torah study was the major element of his service of G‑d.

He communicated this quality to Yosef, conveying everything which he studied to him. Yosef in turn revealed these qualities in the world at large, and indeed, even in the land of Egypt, a place whose name is synonymous with boundaries and limitations.

Furthermore, both Yaakov and Yosef share a connection to the concept of redemption. Yaakov was the third of the Patriarchs and our Sages associate him with the Third Beis HaMikdash which will be built in the Era of the Redemption. Similarly, Yosef was the one who told the Jewish people that G‑d would redeem them from the Egyptian exile, giving them the code phrase pakod yifkod.

5.

Despite this relative shortness, he appeared aged, because his life was “hard.” Yaakov could have expected to have lived for 180 years. Indeed, it was because of his statements to Pharaoh which could be interpreted as a lack of appreciation for G‑d’s kindness, that it was decreed that he live only 147 (Midrash, cited in Daas Zekainim).

6.

The fact that Rosh Chodesh Teves is celebrated in the midst of Chanukah (on this Shabbos day and on the day that follows) teaches us a further lesson: that the increase experienced on Chanukah must, like Rosh Chodesh, be a complete renewal. And since this year there are two days Rosh Chodesh, that implies that this renewal can be repeated and amplified.

Kuntres Chanukah, 5752

The lofty level of the Chanukah lights, as explained in the teachings of Chassidus, is connected with the self-sacrifice of the Maccabees, and through this they succeeded to impact and “light up” the public domain (reshus harabim).  We see this in the mitzvah of Chanukah candles, which are intended to publicize the miracle specifically in the public domain.  (The reason that the custom is to light inside the home, not in the public domain, is beyond the scope of this post.)

But why is this only by Chanukah, and not by Purim?  The miracle of Purim, also, was brought about by self-sacrifice; and not only by a small group (Mattisyahu and his children), but by the entire Jewish people.  So why don’t the mitzvas of Purim impact the public domain?

In order to explain this, the Rebbe first explains the three levels stated in Chassidus: Tzaddik, Yoshar, and Chossid, each one on a higher level than the previous.  A Tzaddik has the power to “overrule” the Holy One, blessed be He, as our sages say “The Holy One decrees, and the Tzaddik nullifies the decree”, or “the Tzaddik decrees, and the Holy One fulfills it”.  Yet, the level of Chassidim is even higher, as the verse in Tehillim states: “All your handiwork will thank You, and Your Chassidim will bless you” (Tehillim 145:10), meaning that the blessing of Chassidim draws down from a level which the “your handiwork will thank you” cannot reach.

The level of Chassidim is the level of serving Hashem with bittul (self-nullification) which is from the aspect of etzem (the essence), a level higher than ones own existence.  In the words of our sages: “Who is a Chosid? One who performs Chesed (giving) with his owner.”  Explains the Rebbe,

Among the reasons that one whose Divine service is (not for himself, but rather) for the sake of Above is called by the name Chosid (from the word chesed, giving) is that since his avodah is with the ultimate self-nullification (bittul), above his own existence, it follows that what he draws down through this avodah is from the [highest of levels, the] level of “Pnimiyus Atik”.

Correspondingly, this level is also reached through the teachings of Chassidus:

The teachings of Chassidus are the aspect of Pnimiyus Atik.  Thus, through the study of teachings of Chassidus and following the ways of Chassidus, the natural powers of the soul (of the one who is involved in Chassidus) become G-dly powers.  Because via what comes down and is revealed from Pnimiyus Atik, he feels (at least in a concealed way) that the true [Divine] existence is his existence.

This revelation which is higher than the limitations of the world (למעלה מהשתלשלות) therefore transcends the boundaries of the world and is found in every place equally.  This is the concept of the lights of Chanukah illuminating the public domain, because they draw down from “Pnimiyus Atik” which is present in all places.

And from this we can understand why the self-sacrifice of Purim did not reach the public domain but on Chanukah it did:

Because the self-sacrifice of Matisyahu and his sons was that despite that they were weak and few; nevertheless, they battled against the mighty and the numerous.  The fact that they performed actions in the natural way (a war) in order to defeat the Greeks, even though according to the natural order there is no chance for the weak and the few to defeat the might and numerous, is because it was taken for granted by them that even nature (of this lowly world where klipos are powerful) is G-dliness.  This deeply ingrained premise derives from the feeling that His Divine True Existence is the existence of all entities.  And because of this, they drew down from the level of Pnimiyus Atik.

What is the lesson here for us?  To serve Hashem as Chassidim, not for our own benefit (whether it be material or spiritual benefit, including the pleasure of “slaking ones thirst for G-dliness”), but rather in a state of self-nullification to do what is needed of us; in a way where we realize that all of existence is, inherently, G-dliness, and therefore we can accomplish our mission even in the “public domain” because it does not really have any separate existence from G-dliness.  Like the Chanukah lights, we can even reveal G-dliness in the public domain that seemingly has an independent existence, for in fact it does not!

This itself is the state of “the time to come”, the true and complete Geulah!

Miketz (Chanukah) 5752: Oil and the Anointed One

Chanukah commemorates and publicizes the miracle of the oil which lasted for eight days.  Oil is unique in that it is an edible substance, but it is never consumed alone.  We add oil to foods, and it enhances them, but oil by itself is harmful to a person.  Thus, it is demands explanation why the festival of Chanukah is celebrated with oil and not with a festive meal (consisting of bread, wine, and water) as all other festivals are (including Purim, which is similar to Chanukah in many ways).

Let us examine these substances, all of which serve as a moshol for Torah:

Bread and water are a perquisite for life–a person must have bread to eat and water to drink in order to survive. This refers to the revealed Torah, which is necessary for a Jew in order to know how to fulfill the mitzvos.

Wine is a luxury, one can subsist without it.  Nonetheless, it adds enthusiasm and pleasure to the meal.  This corresponds to the secrets of Torah.

Oil is also not essential, but is only consumed in very small quantities that are added to other foods.  The oil refers to the “secrets of the secrets” of the Torah.

Chanukah is commemorated with oil because it is the first step in the revelation of Pnimiyus Hatorah, the inner dimension of Torah which was first “squeezed out of the olives” through the self-sacrifice of the Maccabees as they stood firm and battled the Yavanim, the Greeks (and their Jewish Hellenist supporters) who accepted only the most superficial perspective of Torah.  (And in fact, the oil is commemorated through the candles, and not through eating; the Jewish custom of eating foods cooked in oil (latkes and sufganyiot) shows the inclination and desire to internalize this aspect of Torah which evolved in subsequent generations.)

Oil, the “secrets of the secrets” of Torah, became progressively more revealed: first through Rabbi Shimon bar Yochai and the Zohar; later through the teachings of the Arizal; next came the revelations of Chassidus through the Baal Shem Tov; and then Chassidus Chabad, which brings the teachings of Pnimiyus Hatorah in a way which can be consumed and internalized (and not just observed, like candles).  This progressive development in the revelation of the inner dimension of Torah is associated with Moshiach, for the term Moshiach itself means “anointed” (with oil).

Oil can be burned to provide light which illuminates the darkness.  As the darkness of exile increases, there is a greater need for a greater amount of oil (meaning an increase in the learning of Pnimiyus Hatorah).  In these last moments of exile, when the darkness is greatest, there is a greater need than ever for oil, to the point where the Rebbe says that oil is in fact a necessity in our times.  In fact, as far as fighting darkness goes, Pnimiyus Hatorah is more necessary than the revealed Torah.

The revelation of the “oil” of Torah at Chanukah and (even more so on) Yud Tes Kislev is (not only due to the need  that is generated by the increasing darkness of the world, but rather) also and primarily due to the fact that we are proceeding and coming closer to the coming of Moshiach Tzidkeinu, who is called “Moshiach” because he is “anointed” with oil…and through him comes the main and complete revelation of the oil (secrets of the secrets) of Torah…for the main study in the days of Moshiach will be in the secrets of the secrets of Torah.  (As stated in Igeres Hakodesh 26: “They will know all the fundamentals of the revealed plane of the Torah from Pnimiyus Hatorah“.)

Not only is the implication that the “oil” of Torah is coming as an antidote to the increasing darkness, but the Rebbe notes that:

Our approach to the coming of Moshiach Tzidkeinu is also the reason for the strengthening of the darkness in the world — because it is due to the strengthening of holiness that there comes about a strengthening of the opposing side, which opposes the coming of Moshiach Tzidkeinu, and there is a need to fight with the opponent, and this is the idea that “he [Moshiach] fights the wars of Hashem” until “he is victorious”.

The wars of Moshiach are fought by “the soldiers of the house of Dovid“, which in recent generations was the intent of the foundation of Yeshivas Tomchei Temimim by the Rebbe Rashab.  They go out to war against “those who scoff at the footsteps of your anointed one” and are victorious, bringing about the revelation of Dovid, Malka Meshicha.  “And especially in our generation, when all the matters have already been completed, and we need only to ‘open up the eyes’ and to see that ‘behold, this one (Melech Hamoshiach) comes’.”

The Rebbe also touches on the distinction between “ketz haYamim” and “ketz haYamin” (see Tazria-Metzora) the “end” of days (of exile) and the “end” (meaning the beginning) of the “right side” (of the Geulah).  These correspond with the two reasons for the dissemination of the “oil” of Torah stated above: the strengthening of the darkness and the approach of the coming of Moshiach (and also with this week’s parsha, Miketz).  This issue of the “ketz” takes us out of exile and into Geulah, which is the subject of the sequence of the Torah portions from last week, Vayeshev, through the next three weeks into Vayechi:

…[these parshas] are connected with the subject of the Geulah: “Vayeshev Yaakov”, that Yaakov sought to settle in tranquility–the ultimate tranquility of the Messianic Era, since from his side he was already prepared for the Geulah.  [Footnote 96: As emphasized in parshas Vayishlach–that Yaakov sent messengers to Esav his brother to inform him that the birurim were already finished and the time has arrived that they go together towards the Geulah…to such a degree that even after the messengers informed him that Esav was not yet refined at all, nonetheless he did not involve himself in “avodas habirurim” but rather he sent an offering, “halaas ma’n to elicit ma’d of the makif of Tohu“, in order that he would have the ultimate state of the time-to-come when the transcendent level of Tohu will be drawn down and will be revealed b’pnimiyus in Tikkun.]

From this we proceed to parshas Vayechi, which refers to the “eternal life of Yaakov Avinu in the world of the resurrection.”  (And this includes every Jew, for they are named “Yisroel” after him.)

Even while Yaakov Avinu was in Egypt, and these are referred to as his best years, nonetheless he and his children were not satisfied with this, not satisfied with being that Pharaoh gave them the best land of Egypt, because the main thing by them was the Geulah.  Thus, “even dwelling in Egypt for a period of time is only for the purpose of bringing the ultimate Geulah, since through the refinement of Egypt the Geulah will be in a loftier manner, in the ultimate perfection [in a way which includes the perfection of the intellect].”

The Rebbe concludes that we must strengthen our belief and our anticipation of the coming of Moshiach, to such a degree that he feels that as long as Moshiach Tzidkeinu still didn’t arrive in actuality and in a revealed way, one’s “days” are lacking.  And the main thing: to add in the study and dissemination of Pnimiyus Hatorah, the oil of Torah, in a way where it illuminates the outside (like Chanukah candles), until it brings about the end of “legs of the rebellious ones”.  In this way we can reach the time when “all the fasts will in the future be nullified to* the Days of Moshiach” (Rambam) and not only that, but they will become festival days and days of rejoicing.

* Interesting to note the exact language of the Rambam: that the fast days will be “nullified to” the days of Moshiach (לבטל לימות המשיח, rather than “nullified in”), perhaps implying that they will not be cancelled, but rather the great Divine revelations of the Messianic Era, especially the second stage which brings to Techiyas Hameisim when there is no eating or drinking, will nullify them even without there being any change in them.  This is close to the explanation of Chassidus on the words of the Sages that in the future to come the Festivals will be nullified–not cancelled (G-d-forbid, for they are part of Torah), but rather the Divine revelation which occurs on the festivals will be nullified to the greater revelations of Moshiach, to the point that they will be rendered inconsequential (without being cancelled, like a candle which is overwhelmed by a bonfire).

Vayeshev 5752: France is Refined, the World is Refined

The Rebbe begins this sicha by restating that we are the final generation of exile and, thus automatically, the first generation of Geulah, because “we have already finished all matters of the avodah and are already standing ready for the true and complete Geulah through Moshiach Tzidkeinu immediately.”

There is, however, a question from some quarters: the Geulah is, after all, dependent on the whole world being ready for Geulah, not just one person or a small number of people — but the entire world.  The Geulah depends on the gathering of the dispersed Jewish nation from all four corners of the world, and also the refinement of all the nations and all the lands.  So they ask: where do we see a change in the world the indicates that the world is more ready for the Geulah today than in previous generations?

The Rebbe proceeds to answer by first reminding us of the purpose of golus: the Jewish nation being scattered throughout the world is, on the outside, a descent.  But its inner purpose is that Jews, wherever they find themselves, garb themselves in the ways of that country (as our sages say: “if you go to a place, follow its customs”), thereby refining and elevating the entire land and nation in which they are exiled.

[To note: the Rebbe writes that the dispersal of Israel to different places is for the purpose of “sifting, refining, and elevating (לברר, לזכך, ולהעלות) the sparks found in that place.”  At least 7 times in the sicha the Rebbe recalls this phrase, speaking of how France and the world have been refined, however the Rebbe only mentions the “sifting” and “refining”.  “Elevation” is not mentioned (except in one place in which the Rebbe speaks of what will (future tense) bring about the true and complete Geulah).  For deeper understanding of the meaning of this distinction, see the booklet “Between Golus and Geulah” at MoshiachInDepth.wordpress.com.]

The Rebbe then focuses on the refinement of France (there were guests from France at this farbrengen), reiterating the difficult history of Yiddishkeit in France, in particular the opposition of the Alter Rebbe to Napoleon and the efforts he made to bring about his defeat.  France, and particularly the spirit of the French Revolution, was a klipa that could not be refined in the times of the Alter Rebbe and so he preferred the victory of Czarist Russia (the Czars being no friends of the Jewish nation) over Napoleon, and even risked his life to flee Napoleon’s armies in order not to be under his rule in any way.  [For the whole story, listen here.]  

However, several generations later, the Rebbe Maharash (the 4th Rebbe of Chabad) visited France, indicating the beginning of the refinement of this klipa.  This culminated in the Previous Rebbe visiting France and saying several Chassidic Discourses there, and, even more, sending his own family–his daughter, Rebbetzin Chaya Mushka, and the Rebbe MH”M–to live there for an extended period of time, contributing the “final blow” to this klipah. These efforts sowed the seeds for the tremendous flowering of Jewish life that has taken root in France since that time–to the point where France is not only a mekabel of Torah, but also a mashpia–and which continues to this very day.

Interestingly, the Rebbe points out, “Tzarfas” (צרפת, France in Hebrew) has the numerical value of 770.  The number 770 is of course the number of the Rebbe’s shul (770 Eastern Parkway) and is explained as the complete form of the number 7, reflecting the 7 midos.  The Rebbe says “we can say that this hints that with the refinement of these countries the refinement of the entire world is finished and completed down to the last detail”!  Since France is the lowest place (which could not even be refined in the times of the Alter Rebbe), when it will finally be refined (as the Rebbe says has occurred)–this indicates that everything has been refined.

The Rebbe concludes by pointing out that miracles were generally given minor importance (if at all) by the Rebbeim and the Chassidim over the generations, but despite this it is worthy that the Rebbe devotes an entire farbrengen to discuss France instead of Torah because it is in the category of “publicizing the miracle”.  Recognizing Hashem’s miracles and praising and thanking Hashem for them touches upon and contributes to the coming of Moshiach Tzidkeinu and the true and complete Geulah.  (Our sages tell us that Hashem wanted to make Hizkayahu Moshiach, but because his generation did not sing praises to Hashem over the miraculous downfall of the army of Sancheriv, He did not do so.)  The instruction for us is:

Since we have already finished everything, and the Geulah has still not come–it is most proper to be involved in ‘publicizing the miracle’, to publicize to himself and to others, and in every place, the miracles that the Holy One, Blessed be He, does for us, [and to do so] with the knowledge that the true and complete Geulah is dependent on this!

This includes, of course, the miraculous transition of the world to a place where Torah and Yiddishkeit can flourish, even places that were not long ago inherently hostile to the spirit of the Jewish faith.  Recognizing this, that the world is ready for Geulah, and publicizing it and thanking Hashem for it–this itself brings about the true and complete Geulah through Moshiach Tzidkeinu!

Yechi Adoneinu Moreinu v’Rabbeinu, Melech Hamoshiach, l’olam vo’ed!

Vayishlach 5752: The Moon Becomes Like the Sun

Our sages tell us that the Jewish people are likened to the moon and thus we count according to the moon.  The months of the Jewish calendar begin with the birth of the new moon each month.  This means that the 15th of every month is the date of the full moon.  What is a full moon?  It is the time when the moon reaches the state of maximum revelation, reflecting the light of the sun to its utmost.   This is called shleimus halevana, the moon being “full” and “complete”.  This process of the waxing of the moon until it reaches completeness is illustrated by the increasing number of the day of the month: 1, 2, 3, etc., until the 15th.  The ascending number corresponds to the ascending completeness of the moon’s revelation.

The true completeness of the moon, explains the Rebbe, is not truly found on the 15th of the month (the full moon), because then the moon is is only at maximum capacity as a mekabel, a receiver (and reflector) of light from the sun.  The true shleimus, the true completeness of the moon is when the moon becomes similar to the sun — a mashpia — and no longer needs to receive light from the sun.

By examining the astronomical properties of the movement of the moon we will understand this more deeply: the first half of the month, when the revelation of the light of the moon is increasing daily, the moon itself is actually moving further away from the sun.  The further it gets from the sun, the greater its light.  In the second half of the month it moves closer to the sun, and as it gets closer its visible light diminishes.  This is because the closer the mekabel is to the mashpia, the less he is able to “shine forth”, due to the great self-nullification, bitul, it has in order to receive.  What occurs in the second half of the month, the Rebbe explains, is that the moon comes closer to the sun in order to achieve the union of the two of them in the following month.  While the light of the moon diminishes at this time, in truth light is only a glimmer of the essence.  And as the moon approaches the sun, its essence is coming closer to revelation.  When is the essence revealed?

When the mekabel is unified with the mashpia to such a degree that it also becomes a mashpia, and there ceases to be a relationship of giver/recipient between them, that both of them are equal — then the essence is revealed.

So it turns out that as great as the revelation of the full moon may be, it is only as regards the moon as a mekabel from the sun.  But the true shliemus of the moon begins its approach in the second half of the month–as it comes closer to the sun and is transforming into a mashpia itself.  For this reason, we continue to count up (16, 17, 18, etc.) even as the moon wanes and its illumination diminishes–because on a deeper level it is still climbing to higher levels.

It is for this reason that we find that the holidays of the Torah are on the 15th of the month when the moon is full (or, in the case of Shavuos–in the 1st half of the month, when the light of the moon is increasing).  But Yud Tes Kislev, the Matan Torah of Toras haChassidus, falls out on the 19th, in the second half of the month.  This is because the revelation of Chassidus is a beginning and a taste of the Torah of Moshiach (“Torah chadasha m’iti seitzeh“) which is connected with the revelation of the essence (which is what is taking place by the moon in the second half of the month).

This is also connected with the weekly parsha, where Yaakov has finished refining the sparks of holiness that were trapped in the realm of Lovon his father-in-law and is now going to greet Esav.  This parsha is speaking about the time, at the end of golus, when the avodah of birurim will be finished.  Yaakov is ready for the days of Moshiach,to unify with Esav (representing the unification of the neshoma and the body, and also the Holy One, blessed be He and Yisroel).

Thus the difference between Yaakov as he is involved in the service of refinement and Yaakov as he is prepared for the Redemption, parallels the difference between the moon as it receives light from the sun and as it will be in the Era of the Redemption, when it will be equal to the sun.

When Yaakov confronted Eisav, although Yaakov was prepared for the Redemption Eisav was not, and the task of refining Eisav and the material worlds associated with him had to continue for centuries. In the present age, however, to borrow an expression from the Previous Rebbe, “We have already polished the buttons.” The task of refinement which was entrusted to the Jews has been completed.

Thus we are now living in a new era with a new service. Instead of concentrating on the refinement of the world, our efforts must focus on revealing the Redemption. The Era of Redemption, which is described with the analogy of a feast, is a present reality, all that is necessary is for us to open our eyes and see.

So it turns out that this week’s parsha is speaking directly about our times–the end of golus when we have completed avodas habirurim (work of refinement) and are ready to be transformed from mekabel to mashpia by revealing the unity of the Holy One, blessed be He, and Yisroel.  Furthermore:

From this it is understood that the continuation of the avodah that follows (as long as Moshiach Tzidkeinu is delayed for whatever reason (completely unknown and not understood)) is not avodas habirurim (for avodas habirurim has already been completed and finished) but rather, it is a special avodah to bring the revelation in actuality in the world.

[For those who are familiar with the terminology of Chassidus (explained in Torah Ohr on our parsha), the Rebbe notes (footnote 89) that this present avodah is similar to what Yaakov attempted to do when he went to greet Esav–dividing his camp into two camps, sending abundant gifts to Esav, and bowing before him.  “He did not involve himself in avodas habirurim (to refine Esav), but rather he involved himself in ‘hala’as ma”n to elicit ma”d of Tohu’ via his offering” which he sent to Esav.  This itself is worthy of a separate essay.  But , simply put, he made an effort from below-to-Above in way that it will awaken from the supernal source of Esav an outpouring of the lights of Tohu, recalling the Rebbe’s words of Koach Nissan: that we must drawn down the lights of Tohu into vessels of Tikkun.  All of this requires further explanation.]

The Rebbe continues and connects this with the refinement of the nation of France, in loshon kodesh “Tzorfas” which has the numerical value of 770, that this represents the completion of the process of refining the world.

From this it is understood that literally in our times we need only to open the eyes and to see the reality b’poel mamash.”  (Footnote 112): That is to say, not only this that the avodah of refinement has been completed and that we need to bring about a revelation of this in the world, but rather more than this, that there is already revealed [such a revelation] in actuality, and we need only to open the eyes, because already you have been given…eyes to see.’

Yechi Adoneinu Moreinu v’Rabbeinu Melech Hamoshiach L’Olam Vo’ed!

 

Vayishlach 5752 in English

Vayishlach 5752 in Loshon Kodesh

Vayishlach 5752: The Job After the Birurim Are Completed

The sicha of Vayishlach 5752 contains several threads, each of considerable significance.

Firstly, the Rebbe explains the concept of the diminution of the moon–that the full moon on the 15th of the lunar month, when the moon fully receives and reflects the light of the sun, is followed by a decrease in the light until it completely disappears from sight. However, this period of diminution of the light of the moon is really only as far as the revelation of the moon is concerned.  But the fact that we continue to count the days up (16th, 17th, 18th, etc.) hints that in fact the moon is really reaching a higher level, coming closer to the sun (the mashpia) until it ultimately unifies with it and becomes a mashpia itself.  “The complete perfection of the moon is when the it becomes like the sun and no longer needs to receive the light of the sun.

The unification of the sun and the moon, the mashpia and the mekabel, requires the moon to be completely nullified, resulting in “the essence being revealed” (etzem b’hisgalus).  This is a metaphor for the relationship of the Jewish people to Hashem, that when Yisroel is completely nullified to Hashem they become unified and they themselves become like Him, both being equal “one crown for both of them”.  All this takes place after the process of refinement (avodas habirurim) is completed.

This brings us to the next significant thread of this sicha, where the Rebbe states that the refinement of the sparks of Tohu (related to Esav in our parsha) has been completed, and “all the matters of avodah have been finished and completed, also as regards (and in) the world.”  Although this appears in many of the sichos of Dvar Malchus, in our sicha of Vayishlach the Rebbe addresses the question: if everything has been done, what do we do now?  The answer is found in the conduct of Yaakov towards Esav in our parsha.  Returning from living with Lavan in Charan, Yaakov was ready for Moshiach and anticipated that Esav, too, was ready.  Thus, what Yaakov did is what we are doing.  The verses tell us how Yaakov sent excessive gifts to Esav, and bowed down 7 times.  In Torah Ohr, the Alter Rebbe explains  what this means spiritually, which the Rebbe summarizes as follows:

“Yaakov sent messengers before him to Esav his brother”– that Yaakov, whose source is from the world of Tikkun, sent messengers literally “before him“, to the level that is higher than him, to Esav his brother who has his source in the world of Tohu (since, due to his relationship to Yaakov, we are referring to Esav after he was refined and returned to his source, the transcendentlevel of Tohu).  This was “in order to draw down the transcendent level of Tohu to him below in Tikkun, which is the aspect of internalized light, that the transcendent will shine forth internally and they will be unified together.  This is also the meaning of the unification of the moon and the sun (Yaakov and Esav, inner light and transcendent light, memaleh kol almin and sovev kol almin), until the moon no longer receives from the sun (since the the refinement of the sparks of Tohu has already been finished and completed,  which was the reason that the moon was originally diminished to be a receiver, as explained earlier in the sicha), but rather the light of the moon becomes like the light of the sun, that both are equal.

(Footnote 89): We learn out from the avodah of Yaakov after he thought that Esav was already refined, and even after the messengers returned and informed him that Esave was not yet refined — he did not get involved in “avodas habirurim” (to refine Esav), but rather he became involved in “the elevation of the ‘lower waters’ to draw down the ‘masculine waters’ of the transcendent level of Tohu‘ [hala’as Ma”n lehamshich Ma”d d’makif d’Tohu] via his offering.  [More explanation is required, but time does not allow us to do so here and now.  See Torah Ohr on our parsha.]

The Rebbe continues and connects this with the refinement of the nation of France, in loshon kodesh “Tzorfas” which has the numerical value of 770, that this represents the completion of the process of refining the world.  “From this it is understood that literally in our times we need only to open the eyes and to see the reality b’poel mamash.”  (Footnote 112): “That is to say, not only this that the avodah of refinement has been completed and that we need to bring about a revelation of this in the world, but rather more than this, that there is already revealed [such a revelation] in actuality, and we need only to open the eyes, because already you have been given…eyes to see.'”

Yechi Adoneinu Moreinu v’Rabbeinu Melech Hamoshiach L’Olam Vo’ed!