1. Yeshayahu’s Prophecy: Jewish People as Sheep
The prophet Yeshayahu compares the Jewish people to a sheep, particularly in the context of suffering and endurance. The passage describes how, like a sheep being sheared, the Jewish people remain silent and do not protest their fate. The term ne’elomoh (Yeshayahu 53:7)—they are soundless, quiet—is used to illustrate this aspect of the Jewish experience. This metaphor highlights the humility and acceptance that often characterizes the lot of Klal Yisrael—the collective Jewish people.2. Rachel as a Symbol: Beauty in Torah and Character
In this week’s parsha, Rachel is described as yefas to’ar vifas mar’eh—beautiful in form and beautiful in appearance. Rashi explains that to’ar refers to the proportions and perfection of all her limbs, while mar’eh refers to the glow or shine of her face, her countenance. This dual description is not only about physical beauty but also serves as a metaphor for spiritual qualities. The Jewish people are similarly described as possessing both external perfection (yefas to’ar) and an inner radiance (yefas mar’eh). Externally, this means having all aspects of one’s service—the “limbs” of loving Hashem (Ahavas Hashem) and fearing Hashem (Yiras Hashem)—in order. Internally, it refers to an even deeper grace, a spiritual shine that comes from a higher place, as expressed in the blessing Yo’eir Hashem ponov eilecho (Bamidbar 6:25)—“May Hashem cause His face to shine upon you.”3. Attaining Spiritual Wholeness: Tzaddikim and Ordinary Jews
Ideally, every Jew should strive to be like Rachel—yefas to’ar vifas mar’eh, perfect inside and out. However, not all souls originate from the same spiritual source. Great tzaddikim—righteous individuals—have souls from very elevated places, making it natural for them to achieve this level of completeness or shlemus. For most people, reaching such spiritual wholeness is more challenging. Our own journey toward becoming yefas to’ar vifas mar’eh requires effort and dedication.4. The Alter Rebbe’s Teaching: Pathways to Beauty through Torah
The Alter Rebbe interprets a verse from Shir HaShirim where Shlomo HaMelech calls the Jewish people hayofoh banoshim—the most beautiful among women—again referencing this dual beauty. If someone lacks the level of daas—deep knowledge or awareness—and does not know how to attain this beauty, the advice is: tz’i loch b’ikvei hatzon (Shir HaShirim 1:8), “Go forth and follow in the footsteps of the sheep.” The Alter Rebbe explains that engaging in Torah study—learning Mishnah, halacha, davening (prayer), and performing mitzvos—enables us to approach this ideal state. By focusing on what we can do in action (maaseh)—learning Torah and keeping mitzvos—we begin moving toward becoming spiritually beautiful inside and out.5. Yaakov Avinu’s Unique Role: Drawing Down Holiness
Yaakov Avinu was able to bridge heaven and earth because he served as a chariot (merkavah) for Hashem’s presence. He could draw down holiness into mundane things—an ability highlighted in this week’s parsha when he uses sticks in his work with Lavan’s flocks. According to Kabbalah and Chazal, these actions have deep spiritual significance—comparable even to putting on tefillin or other mitzvos—but ordinary people lack Yaakov’s power to transform physical objects into vessels for holiness just by intention alone.6. Our Approach: Elevating Ourselves through Mitzvos
While we may not have Yaakov Avinu’s unique abilities, we are given specific mitzvos—putting on tefillin, keeping Shabbos, learning Torah—that inherently contain divine light (Ohr Ein Sof). By performing these mitzvos with intention and devotion, we draw down spiritual energy that elevates our love and awe of Hashem. Through these actions, we can strive toward becoming yefas to’ar vifas mar’eh, achieving completeness both externally (in our deeds) and internally (in our spiritual radiance).7. Tes Kislev: The Mitteler Rebbe’s Legacy
Today is Tes Kislev—the ninth day of Kislev—a significant date marking both the birth and yahrzeit (anniversary of passing) of the Mitteler Rebbe (Rebbe Dov Ber), son of the Alter Rebbe and second Chabad Rebbe. It is rare for a tzaddik’s yahrzeit to coincide with his birthday—a sign that he completed his mission perfectly within his lifetime. The Mitteler Rebbe was born after 14 years during which his father had only daughters—a special blessing received from the Maggid of Mezritch—and passed away at age 54 while traveling to pray at his father’s gravesite in Haditch but never made it back home.8. Inspiration from Tzaddikim: Striving for Spiritual Beauty
The Mitteler Rebbe’s life serves as an inspiration for us all—to strive toward becoming yefas to’ar vifas mar’eh, spiritually whole inside and out. His successor was his son-in-law, the Tzemach Tzedek (Reb Menachem Mendel), who married his daughter Chaya Mushka. May the memory (zecher tzaddik livrachah) of these great tzaddikim inspire us on our own journeys toward spiritual beauty and completeness, drawing down blessings for success (hatzlacha) in all our endeavors.