Parshas Vayigash
1. Among the matters that the Torah relates concerning Yosef and his brothers [and the reason the Torah relates "כל הני מילי" ("all these things") is that "לית לך מלה באורייתא דלאו אית בה רזין עילאין וקדישין וארחין לבני נשא לאתתקפא בהו" ("there is no word in the Torah that does not contain supernal and holy secrets, and paths by which people may strengthen themselves")1], it is also related that Yosef fed his brothers together with their households: "ויכלכל יוסף גו' את אחיו גו' לחם לפי הטף" ("And Yosef sustained… his brothers… with bread, according to the little ones").2 This matter of Yosef's feeding them is so important that the Jewish people as a whole are called, for all time, by the name "Yosef," as the commentators explain the verse3 "נוהג כצאן יוסף" ("Who leads Yosef like a flock").
This needs to be understood. When the Torah calls someone by a particular name, it is because that name expresses the content of the one who bears it.4 That is, the name indicates and represents [not merely certain events that happened to its bearer, but also] his true content.
So it is not understood: why should the Jewish people be called (and always) by the name "Yosef" because Yosef fed them in Egypt during the years of famine, when this occurrence is seemingly only a passing matter that is not bound up with the essence of the Jewish people? All the more so, since this event took place many years ago, and only over a very short period of time?5
Even if we were to find an explanation by which "ויכלכל גו'" ("And he sustained…"), Yosef's providing for the tribes during the years of famine, is indeed bound up with the true content of the Jewish people, and in all times,* it is still not understood:
That a name indicates the content of the thing it designates means that this content is expressed [not in matters that result from the content the name carries, but] in the very name by which the thing is called.
But with regard to the name "Yosef," this seemingly cannot be said. After all, Yosef was only the one who provided for the Jewish people; he himself was not their livelihood. Consequently, even if we accept that this livelihood is bound up with the essence of the Jewish people, it is still not fitting to call them by the name Yosef, since their livelihood [merely came from Yosef, but it] is not Yosef.
2. This will be understood by first explaining the inner meaning of "the eternity of the Torah." It consists not only in the fact that the mitzvos of the Torah (which the Almighty gave at the Giving of the Torah) were commanded at their time to be fulfilled always, "לעולם ולעולמי עולמים" ("forever and for all eternity"),6 and that there will never be in them any change, diminution, or addition,6 but also that the commands themselves exist always.7 This is the meaning of "ודבר אלקינו יקום לעולם" ("and the word of our G‑d shall stand forever")8 and "ודבריו חיים וקיימים לעד" ("and His words are living and enduring forever"):9 the words of the Almighty (which are found in the Torah)10 are themselves "forever" and "enduring."11*
And this itself is the inner reason why the mitzvos of the Torah will never be changed, G‑d forbid: since "the word of our G‑d shall stand forever and His words are living and enduring forever," it follows that "לא יחליף12 ולא ימיר דתו לעולמים" ("He will not replace or exchange His law for all time").13
3. Just as this is so regarding the mitzvos of the Torah, so too regarding the narratives of the Torah. Their eternity consists not only in the fact that they contain instructions that every Jew, in every generation, can and must learn from them, but also (and) the other way around: the very fact that the narratives contain enduring instructions is because they themselves, the narratives, as they exist in the spiritual realm of things,14 exist always.
So it is also with the above narrative, "And Yosef sustained… his brothers…." The fact that in every generation every Jew must learn certain instructions from it
(including, of course, the (principal15) instruction that the Alter Rebbe cites in Tanya15* from the Zohar: just as Yosef did good to his brothers despite all that they had done to him,16 so must each person conduct himself with those who act wrongly toward him, that not only should he not repay them according to their deeds, G‑d forbid, but on the contrary, "לגמול לחייבים טובות" ("to repay the undeserving with kindness"))
is because "And Yosef sustained…," as it exists in the spiritual realm of things, takes place always.
4. Another point concerning the lessons and instructions of the Torah:
When one learns a law or an instruction from a certain matter in the Torah, then, since no matters in the Torah are incidental, G‑d forbid, but rather (utterly) precise, the fact that the Torah arranged that this law or instruction should be learned from that matter is proof that this matter in the Torah is the reason or source from which the law and instruction are learned.
And as it applies to our subject: from the fact that the Torah arranged that the instruction "to repay the undeserving with kindness" should be learned (a) from Yosef, and (b) from his having fed his brothers during the years of famine, it necessarily follows:
(a) That the ability of every Jew to conduct himself in the manner of "to repay the undeserving with kindness" is a power he receives from Yosef. That is, this conduct of "to repay the undeserving with kindness" is the particular quality of Yosef,16* and the fact that this conduct can be found in every Jew comes from Yosef's imparting his own quality to them.17
(b) That this granting of power came about through Yosef's feeding the Jewish people during the years of famine. Through "And Yosef sustained… his brothers…," he gave them (not only physical food, but also) the power and the good trait,18 so that they too (and their children, and so on, in all generations) would be able to sustain Jews in the manner in which he did so: to repay the undeserving with kindness.
In light of this it will be understood why the Jewish people are always called by the name "Yosef" because "הוא פרנסם וכלכלם בשני הרעב" ("he provided for them and sustained them during the years of famine"): the good trait of "to repay the undeserving with kindness" is a principal matter that touches the very essence of the Jewish people (as will be explained below, Section 13), and since this trait is the particular quality of Yosef (which is imparted to all Jews through the ever-present "And Yosef sustained… his brothers"), they are therefore called Yosef.
And although the fact that the Jewish people are primarily called "Yisrael" or "Yaakov" proves that their principal quality is bound up with their receiving the quality of Yisrael and Yaakov,19 there are nevertheless several matters that express the essence of the Jewish people, and in the verse "Who leads Yosef like a flock" the relevant matter is what they receive from Yosef.
5. All of the above will be understood with greater clarity by first noting what is stated in the Midrash20 on the above verse, "Who leads Yosef like a flock": with these words the verse means (not only that the Almighty leads [the Jewish people, who are called] "Yosef," but) that the Almighty should conduct Himself with them, the Jewish people, as Yosef did.
In the words of the Midrash: "יוסף כנס משנות השבע לשנות הרעב, אף אנו כנס לנו מחיי העולם הזה לחיי העוה"ב21; מה יוסף כלכל כל אחד לפי מעשיו שנאמר ויכלכל יוסף את אביו22, אף אנו כלכלנו לפי מעשינו. אמר ר' מנחם בשם ר' אבין מה יוסף גמלוהו אחיו רעה והוא גמלם טובה, אף אנו גמלנוך רעה גמול אותנו טובות" ("Yosef gathered from the years of plenty for the years of famine; so too, gather for us from the life of this world for the life of the World to Come. Just as Yosef sustained each one according to his deeds, as it is said, 'And Yosef sustained his father,' so too, sustain us according to our deeds. Said R. Menachem in the name of R. Avin: Just as Yosef's brothers repaid him with evil and he repaid them with good, so too, we have repaid You with evil; repay us with good").
This needs to be understood:
a) Regarding the food that Yosef gathered in the years of plenty in order to provide during the years of famine, it is understandable that there had to be "ויקבוץ את כל אוכל שבע שנים גו' ויצבור גו'" ("And he gathered all the food of the seven years… and he stored…"),22 for had Yosef not collected the grain and guarded it, it would have been lost and no later use could have been made of it. But regarding the good deeds that Jews do in this world, it seemingly cannot be said that they would be lost. Why, then, the request "gather for us from the life of this world for the life of the World to Come"? What need is there here for any gathering?
b) This world and the World to Come are compared to a "פרוזדור" ("corridor") and a "טרקלין" ("banquet hall").23 How, then, can this world be compared to the "years of plenty" and the World to Come to the "years of famine"? On the contrary, this world "is like a corridor before the World to Come."
c) The greatness of Yosef in "And he sustained…" consisted (as R. Menachem says in that same Midrash in the name of R. Avin) in his doing good to his brothers even though "his brothers repaid him with evil." This means that he conducted himself with them not according to their deeds. How, then, does the Midrash say earlier that he "sustained each one according to his deeds" (and not "according to his needs" or the like)?
d) When we ask the Almighty to overlook our deeds, it is understandable that such conduct would be something novel. But in "sustain us according to our deeds" there is seemingly nothing novel: even by the strict letter of the law, each person must be dealt with according to his deeds. What is the special request "sustain us according to our deeds," and why is there any need to come to "Just as Yosef…" for this?24
6. It has already been said many times regarding mitzvos that they are not a means leading to some other matter; rather, the ultimate purpose lies in them themselves. For the Will for mitzvos is in Atzmus, G‑d's very Essence (as in the saying25 "כל המצות מתייחסים אל העצמות," "all the mitzvos relate to the Essence"), and regarding Atzmus (and His Will) one cannot speak of any other purpose, G‑d forbid, apart from Himself.
With this the Alter Rebbe explains26 the statement of the Mishnah:27 "יפה שעה אחת בתשובה ומעשים טובים בעוה"ז מכל חיי העוה"ב" ("One hour of teshuvah and good deeds in this world is better than all the life of the World to Come"). Now the World to Come is the payment of reward for the service (teshuvah and good deeds) of this world, and the reward must seemingly be greater than the service, as he says in that same Mishnah, "יפה שעה אחת של קורת רוח בעוה"ב מכל חיי העוה"ז" ("One hour of tranquility of spirit in the World to Come is better than all the life of this world").
The explanation is that the intended purpose of man's creation is [not for the sake of man, but], as the Mishnah28 says, "ואני נבראתי לשמש את קוני" ("and I was created to serve my Owner"). This purpose is accomplished through the fulfillment of mitzvos in this world. But since "אין הקב"ה מקפח שכר כל ברי'" ("the Holy One, blessed be He, does not withhold the reward of any creature"),29 the person (who carried out the purpose) is also due a "reward of goodness without end"; therefore in the Time to Come there will reach the person a revelation of the delight that he drew down through his fulfillment of the mitzvos in this world.
So as far as the person is concerned, since the revelation of the delight (to him) will take place specifically in the World to Come, it is said that for him "One hour of tranquility of spirit in the World to Come is better than all the life of this world." It is clear, however, that the revelation of the delight (to the person), the reward of the mitzvah, bears no comparison to the essential delight (of the Almighty), the very mitzvah that one performs in this world.
In other words:30 the reward of the mitzvah, the World to Come, is the delight and pleasure of the creature, whereas the delight and pleasure of the Almighty, as it were, is the fulfillment of the mitzvos itself. And since there is no comparison between creature and Creator, it is understood that "all the life of the World to Come," where the pleasure is that of creatures, bears no comparison to "teshuvah and good deeds in this world," the pleasure of the Creator.
7. According to the above, however, the following needs to be understood:
a) Since the World to Come is merely the pleasure of the creature, which bears no comparison at all to the mitzvos themselves, the pleasure of the Creator, it would seemingly follow that by giving the Jewish people the World to Come, the Almighty does not, G‑d forbid, pay the full reward for their fulfillment of the mitzvos!
b) The very fact that the World to Come follows and continues from this world implies that (the matters of this world, and among them) the intent of fulfilling mitzvos in this world is completed only in the World to Come [as the Alter Rebbe says in Tanya31 that "תכלית ושלימות בריאת32 עוה"ז" ("the purpose and completion of the creation of this world"), for which "לכך נברא מתחילתו" ("it was created from the outset"), is "ימות המשיח33 ובפרט כשיחיו המתים" ("the days of Moshiach, and especially when the dead will live again")]. Yet according to the above (Section 6) it follows that the intended purpose is accomplished right now, during the fulfillment of the mitzvos, and that receiving reward in the World to Come is a secondary matter [because "the Holy One, blessed be He, does not withhold the reward of any creature"], which seemingly has no bearing on the essential intent.
8. The explanation of this is as follows:
Since Atzmus is not limited, G‑d forbid, by the bounds of "concealment" and "revelation," two things follow:
a) Through the fulfillment of mitzvos in this world, since this is the Will of Atzmus, one "takes hold" of Him, of Atzmus. And although the drawing down of Atzmus that is accomplished now in this world is in a concealed state, nevertheless, since He is not limited, G‑d forbid, by concealment and revelation, one cannot say that this absence of revelation is any deficiency, G‑d forbid, in the drawing down of Atzmus.
On the contrary, for this very reason the drawing down of Atzmus takes place specifically in this world. In the World to Come, whose nature is "revelation," "revelations" are not "vessels" for Atzmus. Only in a place where the drawing down is concealed, in this world, is there, through the fulfillment of mitzvos, the drawing down of Atzmus.34
b) On the other hand, since Atzmus is not limited by any definitions whatsoever, G‑d forbid, one cannot say that He must be specifically in a state of concealment, and He can certainly come in a state of revelation as well (even though revelations bear no comparison to Atzmus).
In light of this it is understood how the World to Come will be a "full" reward for the fulfillment of the mitzvos in this world: at that time there will be revealed to the Jewish people (not only a matter of "revelations," the pleasure of the creature, but) also the pleasure of the Creator,35 the drawing down of Atzmus that is being accomplished now.
And this revelation is relevant (not only to the matter of "the Holy One, blessed be He, does not withhold the reward of any creature," as above, but) also to the Will (and the drawing down of Atzmus) of the mitzvos:36
Specifically through the revelation of Atzmus in the World to Come will the drawing down of Atzmus being accomplished now find its expression. (For if the present drawing down had to remain concealed, this itself would be proof that it is not (the drawing down of) Atzmus,37 since with regard to Atzmus there are no limits whatsoever, G‑d forbid, as above.38)
9. The reason for the above, that in the World to Come there will be revealed to the Jewish people also the pleasure of the Creator (which is higher than the World to Come in its own right), is that the Jewish people are, as it were, one with the Almighty, as will now be explained:
All creatures are merely an intermediary, a means, for carrying out the Supernal Intent (but they themselves are not the Intent). If the Jewish people too were like this, then, understandably, it could not be that the pleasure of the Creator, which is incomparably higher than creatures, should be revealed in them. The truth, however, is that "ישראל וקוב"ה כולא חד" ("Israel and the Holy One, blessed be He, are entirely one").39 It follows that although "I was created to serve my Owner," the Jewish people are nevertheless not a means for the sake of the Supernal Intent; rather, the Intent is in them themselves.40
[This is why Jews have vitality and delight even in the mitzvos that are "chukim" (statutes), even though the fulfillment of chukim stems from kabbalas ol (acceptance of the yoke), whose nature is self-nullification. How can one have liveliness and delight in that? Only because "I was created to serve my Owner," too, expressed in this nullification of kabbalas ol, is not something that negates the existence of the Jewish people. On the contrary, it is their true existence.41]
And that is why they will "take hold," and in a revealed manner, of the pleasure of the Creator.
10. With this we will also have an explanation of the above statement of the Midrash on the verse "Who leads Yosef like a flock."
It first says, "Yosef gathered from the years of plenty for the years of famine; so too, gather for us from the life of this world for the life of the World to Come":
Just as, in the "years of famine," although no grain grows in them, Yosef accomplished that there should be grain even then, by collecting the grain "in the years of plenty" and keeping it for the "years of famine,"
so too "we (for all Jews are called "Yosef," as in Section 1 above), gather for us from the life of this world for the life of the World to Come": that the drawing down of Atzmus, the pleasure of the Creator, which "grows"42 through service in this world, should be in a revealed state in the World to Come as well.
The Attribute of Judgment can, however, come with a claim: The reason the pleasure of the Creator will be revealed to the Jewish people in the World to Come is (as in Section 9 above) that their manner of fulfilling mitzvos is with vitality and delight (which shows that the Intent is in them, the Jewish people, themselves, as explained there). But when a Jew fulfills mitzvos without vitality [even if he fulfills them out of the acceptance of the yoke of Heaven (but without the vitality of love and fear43); all the more so if he does so in the manner of "מצות44 אנשים מלומדה" ("a commandment of men, learned by rote"); and needless to say if his fulfillment of the mitzvos stems from ulterior motives],
then it seemingly cannot be that Atzmus should be revealed through this in the World to Come.
And although "המעשה הוא העיקר" ("the deed is the main thing"),45 so that Atzmus is drawn down even through such a kind of service, nevertheless the "Essence" drawn down then is drawn down in such a way that it has no connection to "revelation."46 So the Attribute of Judgment claims that the drawing down of Atzmus should indeed not be revealed in the World to Come.
To this comes the second request, "Just as Yosef sustained each one according to his deeds… so too, sustain us according to our deeds":
Yosef told his brothers that although "חשבתם עלי רעה" ("you intended evil against me"), since "אלקים חשבה לטובה למען עשה כיום הזה להחיות עם רב" ("G‑d intended it for good, in order to bring about what is this day, to keep a great people alive"),47 they are due, on account of the act (although they did not intend the good that came out of it), measure for measure, the reward that "אנכי אכלכל אתכם ואת טפכם" ("I will sustain you and your little ones").48
So just as Yosef sustained his brothers according to their deeds (without taking their thoughts into account), "so too, sustain us according to our deeds": that the Almighty should take into account only our (good) deeds, and in actual deed even "פושעי ישראל מלאים מצות כרמון" ("the transgressors of Israel are full of mitzvos like a pomegranate"),49 and on that account give us the above reward.
And it may be said further: to give the reward as though the intent had also been present in the deed.
This is similar to what the Gemara50 says about charity (and charity is the principal mitzvah51): "האומר סלע זו לצדקה בשביל שיחי' בני .. הרי זה צדיק גמור" ("One who says, 'This sela is for charity so that my son may live'… is a complete tzaddik"). Although outwardly he does the mitzvah with an ulterior motive, nevertheless, since inwardly "לבו לשמים" ("his heart is directed to Heaven")52 [for every Jew "רוצה הוא לעשות כל המצות" ("wants to do all the mitzvos")53], not only is the act of charity (in itself) complete, but furthermore it also accomplishes something in the person, and in his inner being: he is (through the deed) a complete tzaddik.
11. After all this, the Attribute of Judgment still has a claim:
When a Jew fulfills mitzvos, however much "not for its own sake," one can then say that the will and inner intent of the soul, even though they are concealed, nevertheless join and are enclothed in the fulfillment of the mitzvah,54 as in Section 10 above. But when one transgresses a sin, may the Merciful One spare us, then although through teshuvah (out of love) the willful sins are afterward transformed into merits,55 and on account of these "merits" too a Jew is granted the World to Come,56
nevertheless one cannot say about this that it was done with the (inner) will of the soul [for on the contrary, from the standpoint of the soul the person wants "להתרחק מן העבירות" ("to distance himself from sins"),55 and the fact that he stumbled is due to "יצרו הוא שתקפו" ("his evil inclination overpowered him"),56 the opposite of his will]. And since "gather for us from the life of this world for the life of the World to Come" stems from the good deeds of this world being bound up with the person's delight and will (as in Section 9 above), how can this be said regarding the "merits" that result from "willful sins," which are the opposite of the soul's will?
To this the Midrash continues (and here it is by way of a novel point: "Said R. Menachem…"57): "Just as Yosef's brothers repaid him with evil and he repaid them with good, so too, we have repaid You with evil; repay us with good":
Just as Yosef sustained his brothers because they had done such an act from which "good" came out, even though earlier, when they did it, it was a matter of "repaid him with evil,"
"so too, we have repaid You with evil; repay us with good": since from "we have repaid You with evil" there ultimately comes out a "good," the elevation of the service of teshuvah (with greater strength58), "repay us with good," as though the person's intent from the outset (when committing the sins) had been only to bring about this elevation.59
12. The explanation of how all three requests ["gather for us from the life of this world for the life of the World to Come"; "sustain us according to our deeds"; and "we have repaid You with evil; repay us with good"] relate to Yosef, on account of which the wording in all three requests is "Just as Yosef…":
The difference between Yaakov and Yosef in the inner dimension of things lies in the following:60 The level of Yaakov (in its own right) is in Atzilus, whereas the level of Yosef is to bring down the matters of Yaakov into the worlds of Beriah, Yetzirah, and Asiyah, even into this physical world, "המלא קליפות וסט"א" ("which is full of kelipos and sitra achra"),61 so that the level of Yaakov, Atzilus, should be felt there as well.
The meaning of this in man's service: The essence of the soul (Chayah, Yechidah) is on the level of Atzilus, and what comes down from the soul into Beriah, Yetzirah, and Asiyah is only a glimmer, the levels of Neshamah, Ruach, and Nefesh.
And this is the achievement of Yosef: he gives the power for the essence of the soul to be felt and to have an effect also in the grasp of the intellect (the level of Neshamah, Beriah), and in the emotions of love and fear (the level of Ruach, Yetzirah), and even in actual deed (the level of Nefesh, Asiyah), and even in the fulfillment of mitzvos when it stems from ulterior motives that come from the animal soul (this physical world, full of kelipos and sitra achra).
This is the connection of "Just as Yosef…" to all three of the above requests. For Yosef's accomplishing that the essence of the soul should be felt below as well, just as it is above,62 brings it about that the pleasure of the Creator, the drawing down of Atzmus [for the essence of the soul is bound up with Atzmus], should also be present in man's service here below, which leads to "gather for us from the life of this world for the life of the World to Come" (as in Sections 9–10 above).
And through Yosef's drawing the essence of the soul into the World of Asiyah as well, the pleasure of the Creator is also drawn into the fulfillment of mitzvos in deed, even when there is no vitality in them: "sustain us according to our deeds."
And through his drawing the essence of the soul even into this physical world, full of kelipos and sitra achra, the drawing down of Atzmus comes also into the "merits" that are transformed from "willful sins": "we have repaid You with evil; repay us with good."
13. And this is the inner content of "And Yosef sustained… his brothers"63 as it exists in the spiritual realm of things:
By sustaining the tribes according to their deeds and doing good to them despite the fact that "they repaid him with evil," Yosef showed the way and gave the power to all Jews, until the end of all generations, that each of them too should look at another Jew (not as he is in his externals, but) as he is from the standpoint of his essence, and consequently he will sustain him according to his deeds and will repay the undeserving with kindness;
and by looking at another Jew in this way, one also arouses within himself that the essence of the soul should shine in all matters [which is why the conduct of "to repay the undeserving with kindness" is a principal matter that touches the essence of the Jewish people];
and this brings about the fulfillment of the request: gather for us…, sustain us according to our deeds…, we have repaid You with evil; repay us with good.
(From the sichos of Shabbos Parshas Chukas-Balak, 12 Tammuz 5719,* and elsewhere.)
Notes
1) Zohar I, 201a.
2) Our parsha, 47:12.
3) Tehillim 80:2. Rashi and Metzudas David there.
4) See Yoma 83b: R. Meir paid close attention to names. See also Shaar HaYichud VehaEmunah, ch. 1. (See at length Teshuvos U'Biurim, sec. 1; Likkutei Sichos, vol. 6, p. 35 ff. and the notes there.)
*) Igros Kodesh of the Rebbe shlita, vol. 1, end of p. 288 ff. — Publisher.
5) This is along the lines of "אחות נביות" ("the sister of Nevayos"),* who is called after him because he married her off (Rashi, Vayishlach 36:3). Since marriage is a principal matter, she is therefore called after him even after the marriage. But this does not compare to our case. For [in addition to the fact that she is not called "Nevayos" but "the sister of Nevayos," since the marriage (although it is a principal matter) only came about through Nevayos and is not a matter of Nevayos himself (and see in the text below, that for this reason it is difficult that the Jewish people are called Yosef)], "the sister of Nevayos" describes the one called Basmas: that she was the sister of Nevayos. This is not so with the name Yosef.
*) What Scripture says in calling Shimon and Levi "אחי דינה" ("the brothers of Dinah") because "they gave themselves over for her" (Rashi, Vayishlach 34:25) does not bear on our subject. There Scripture is speaking in connection with "And they took… each man his sword… and they took Dinah," whereas the Jewish people's being called after Yosef applies also long afterward, when he no longer provides for them. The same applies to "the sister of Nevayos." And although "the sister of Nevayos" too is spoken of in connection with "Esav took…," the narrative of "And he took Machalas" appears only in Parshas Toldos, and in Parshas Vayishlach it is repeated in passing in connection with "the generations of Esav" (see at length above, pp. 164 and 168). Note also Rashi on Beshalach 15:20. This is not the place to elaborate.
6) Rambam, Hilchos Yesodei HaTorah, beginning of ch. 9. The ninth principle of the Thirteen Principles (Commentary on the Mishnah, Perek Chelek). At length in the Introduction to the Commentary on the Mishnah, s.v. "HaChelek HaRishon SheYisnabei," etc., ff.
7) In the words of the Rogatchover: "הוא דבר הנמשך ופועל תמיד" ("it is something that continues and acts always") (Tzafnas Pa'neach on Makkos 11a; Tzafnas Pa'neach, Hashmatos to Hilchos Terumos 20:3). See along similar lines Likkutei Sichos, vol. 8, p. 151, and the sources noted there.
8) Yeshayahu 40:8.
9) Text of the prayers (blessings of the Shema).
10) In Radak (and so too in Metzudas) on Yeshayahu there: "'And the word of our G‑d': which He spoke through His prophets" (and simply, this includes also the words of the prophets that were not written in the Torah). In Tanya, ch. 25 (32a), this verse is cited regarding "the revelation of His Will in His speech, which is the Torah," implying that the Oral Torah too is included (especially since the revelation of His Will is primarily in the Oral Torah (Iggeres HaKodesh, end of sec. 29)). See the next note.
11) As is understood from what is written in Tanya there, that the fact that the union accomplished through the mitzvos "is eternal forever and ever" is because "the revelation of His Will in His speech, which is the Torah, is eternal."
*) See also the beginning of Shaar HaYichud VehaEmunah, that the meaning of "and the word of our G‑d shall stand forever and His words are living and enduring forever" is that the words and letters (of the speech) themselves stand forever.
12) The piyyut Yigdal.
13) This is also implied by the fact that Tanya there, ch. 25, connects the matter of "He will not replace…" with "and the word of our G‑d shall stand forever and His words are living and enduring…."
14) Moreover, in Tzafnas Pa'neach there: the narrative of "And Moshe agreed," which he swore, etc., acts always, and therefore even now (although the oath was released) one takes an oath by reference to that oath!
15) To the extent that in Zohar I, 201a–b, only this instruction is cited.
15*) End of ch. 12.
16) As for his having caused them distress at first, this is explained in Or HaTorah, Mikeitz, 340, end of side b, ff., and the sources noted there.
16*) In light of this, the saying of our Sages (Pirkei DeRabbi Eliezer, ch. 39) is even more appropriate: "Therefore his name was called Kalkal, as it is said, 'And Yosef sustained.'"
17) In Torah Or, beginning of Parshas Va'eira, it is explained that the reason the title "Avos" is given only to three (Berachos 16b) is that "the level of the Avos must be in every person, for they are the root and source of all Jewish souls," whereas regarding the level of the Shevatim, "there may be a person who has none of these levels at all." But this does not contradict what is stated in the text according to the above commentators. For Yosef "is the level of the power that brings the influence of Yaakov in its essence into revelation for the recipients," and "all the offspring of Yaakov come into revelation specifically through Yosef" (Biurei HaZohar, end of 30a ff.), and since the level of Yaakov that is in every person (see below, note 19) is drawn down through Yosef, it necessarily follows that the level of Yosef too is in every person. Nevertheless, "the title 'Avos' is given only to three," for what must be in everyone from the level of Yosef is [not the level of Yosef itself (which is found only in those who are of the tribes of Ephraim and Menasheh*), but] because he is the power that brings the influence of Yaakov. See below, Section 12, that the trait of "to repay the undeserving with kindness" that comes from Yosef is because he is the one who draws down the essence of the soul (of Atzilus), the level of Yaakov, even to the undeserving.
*) Note that the blessing for all Jews is in this form: "בך (Yosef's son) יברך ישראל לאמר ישמך אלקים כאפרים וכמנשה" ("By you shall Israel bless, saying: May G‑d make you like Ephraim and like Menasheh") (Vayechi 48:20, and in Targum Yonasan).
18) The trait of the Holy One, blessed be He, "הגומל לחייבים טובות" ("Who repays the undeserving with kindness") (the blessing of HaGomel; Rif, Berachos, beginning of ch. 9).
19) The fact that the connection of all Jews to Yaakov is greater than their connection to Avraham and Yitzchak, even though each person must have something of the level of all the Avos, is understood according to what is explained in Likkutei Sichos, vol. 3, beginning of Parshas Vayeitzei; vol. 4, p. 1051, note 18.
20) Yalkut Shimoni on the verse.
21) So it reads in the Yalkut there. Seemingly the intent is also to the conclusion of the verse. See Midrash Tehillim (Buber) on the verse, though there it has several variations from the Yalkut.
22) The reading in Yalkut HaMechiri is: "And just as Yosef sustained his brothers according to their deeds, as it is said, 'bread according to the little ones,' so too, sustain us according to our deeds." In this reading it is stated explicitly: "sustained his brothers," etc.
22) Mikeitz 41:48–49.
23) Avos 4:16.
24) See the maamar beginning Agurah BeOhalcha Olamim 5695 (Sefer HaMaamarim Kuntreisim, vol. 2), ch. 3 (and the sources noted there), on the verse (Tehillim 62:13) "ולך אד' חסד כי אתה תשלם לאיש כמעשהו" ("And Yours, L‑rd, is kindness, for You repay each man according to his deed") [there too the question is asked: what is the kindness in "You repay each man according to his deed"? See there for the answer. See also there, ch. 1, in the name of the Ikkarim]. But the interpretation explained there cannot be said of "sustain us according to our deeds." For if so, there would be no need to ask for it, especially since the content of the psalms of Tehillim is a constant request [for the order of conduct stemming from the kindness of the Holy One, blessed be He, is also of this kind], and all the more so there would be no need for the preface "Just as Yosef…."
25) See at length Toras Shalom, end of p. 190 ff.
26) Likkutei Torah, Re'eh, 28d ff.
27) Avos, there, Mishnah 17.
28) End of Tractate Kiddushin.
29) Mechilta (and Rashi), Mishpatim 22:30, which concludes there: if He does so with an animal, all the more so that He does not withhold the reward of a person.
30) See the series VeKachah 5637, sec. 2.
31) Ch. 36 (46a).
32) Seemingly this is the correct reading, and so it is in several printings.
33) Regarding the "days of Moshiach" one could answer (at least with some difficulty) that even then there will be fulfillment of mitzvos [for what is said (Niddah 61b) that mitzvos will be nullified in the Time to Come refers to the Resurrection of the Dead (as is the plain sense of the discussion there), but in the days of Moshiach before the Resurrection they are not nullified* (Iggeres HaKodesh, sec. 26 (end of 145a ff.)**)], and on the contrary, "the main 'today, to do them,' and the ultimate completion of the deed, will be in the days of Moshiach" (Torah Or 46a ff.; the series VeKachah there, ch. 17 ff.). But regarding the Resurrection of the Dead, one must necessarily say as stated in the text. See Likkutei Sichos, vol. 24, p. 93, note 50.
*) Seemingly it should read "בטלות," as written just before this.
**) See Sdei Chemed, Kelalim, Mem, sec. 218 (vol. 3, 561c ff., Kehot edition); Divrei Chachamim, sec. 53 (vol. 9, 1962b, end ff.), and the sources noted there.
34) See along similar lines Tanya, ch. 36 (end of 45b), that the higher worlds are a descent from the light of His countenance, unlike this world. See also the maamar beginning Basi LeGani 5711 (in Sefer HaMaamarim Basi LeGani, vol. 1, and Sefer HaMaamarim Melukat, vol. 1), ch. 4, and the sources noted there.
35) The series VeKachah there, end of ch. 12 and beginning of ch. 15. (And there, end of ch. 12, that this is only what they will ascend to there, and not by way of revelation.) As for why nevertheless one hour of teshuvah and good deeds is better specifically in this world, this is explained there, ch. 15; see there.
36) See also Likkutei Sichos, vol. 4, p. 1054, on the meaning of "דירה בתחתונים" ("a dwelling in the lower realms"), that the idea of a "dwelling" is [not only that one's entire essence is found in it, but also] that the essence is found in it in a revealed state; see there. It is understood that since the intent of "a dwelling in the lower realms" is in His very Essence, which is above all revelations [for even the light in a state of revelation from the Essence is for the sake of this intent (the maamar beginning Anochi Hashem Elokecha 5703, ch. 3, and elsewhere)], it cannot be said that it is composed, G‑d forbid, of two matters. Thus one must say that the Essence's being in a revealed state (is not an additional matter, but rather) is relevant to the drawing down of Atzmus, as in the text below. See the next note.
37) In light of this, what is said (Pesachim 50b, and the sources noted there; see also Hilchos Talmud Torah of the Alter Rebbe, ch. 4, halachah 3, and in Kuntres Acharon there) is even more appropriate: "לעולם יעסוק אדם בתומ"צ אע"פ שלא לשמה שמתוך שלא לשמה בא לשמה" ("A person should always occupy himself with Torah and mitzvos, even if not for their own sake, for from doing so not for their own sake he will come to do so for their own sake"). For seemingly: since the deed is the main thing, why is the reason "for from… he will come to do so for their own sake" needed? [The answer:] because if the "for its own sake" did not come afterward either, there would be a deficiency not only in the "revelation" but also in the drawing down of Atzmus, as in the previous note.
38) See along similar lines Likkutei Sichos, vol. 9, p. 157 ff., on the meaning of "When is He great? When He is in the city of our G‑d." See there.
39) See Zohar III, 73a. See also there, 93b. See also Zohar Chadash on the verse "תמתי" ("My perfect one") (Shir HaShirim 5:2), [read as] "תאומתי" ("My twin"), and in Likkutei Torah, Shir HaShirim (34d; 39a).
40) See along similar lines at length Likkutei Sichos, vol. 2, p. 604; and there, that for this reason they said "to serve קוני" ("my Owner") (and not "my Creator" (especially since it begins "and I was created") or the like), for true "ownership" (in its completeness, and not merely of the produce and of the work of one's hands, etc.) means that what is acquired is not an existence in its own right, and its entire being is that it is acquired by its owner. See also Likkutei Sichos, vol. 24, p. 163, and note 44 there.
41) See at length Likkutei Sichos, vol. 8, p. 131 ff.
42) Note Torah Or, the maamar beginning HaBa'im Yashresh Yaakov and its explanation.
43) See Tanya, beginning of ch. 4; Kuntres HaAvodah, ch. 2 (p. 15).
44) Yeshayahu 29:13. Tanya, end of ch. 39.
45) See Avos 1:17. See also Torah Or 90a ff.
46) In addition to the fact that revelation as a whole cannot come from the deed itself, but only through love and fear (see Likkutei Sichos, vol. 3, p. 956; vol. 4 there), the revelation of the level of the pleasure of the Creator (which is above the matter of revelations) comes specifically when the kabbalas ol that is above intellect, etc., is drawn inward as well, etc., as in Section 9 above.
47) Vayechi 50:20.
48) There, 50:21. See Or HaChaim there: "This is like one who intends to give his fellow a cup of death to drink and gives him a cup of wine" (though in Or HaChaim there, for this reason "he incurs no liability"; but it may be said that this is also the reason for "I will sustain you…," as in the text).
In light of this will also be understood what is written in Tanya, end of ch. 12: "not to repay him according to his deed, G‑d forbid, but on the contrary, to repay the undeserving with kindness." For seemingly, why must one repay "the undeserving"* with kindness? Because since whatever they did to him "מאת ה' היתה זאת לו" ("came to him from G‑d") (Iggeres HaKodesh, beginning of sec. 25), and all that the Merciful One does, He does for good, therefore one must repay them with kindness, for they did this as the agents of the Holy One, blessed be He, Who decreed for him the "good that He does"** — like the brothers of Yosef*** (see Vayigash 45:5; Sforno, Vayechi 50:19).
*) Note Bava Metzia (end of 32b), that when faced with [helping] a friend and an enemy, the mitzvah is [to help] the enemy, in order to subdue one's evil inclination; and in the Shulchan Aruch of the Alter Rebbe, Hilchos Ovrei Derachim U'Tzaar Baalei Chaim, sec. 10.
**) Along the lines of "חטרא למרא טיבותא לשקיי" ("the stick to its master, and thanks to the one who carries it") (Bava Kamma 92b; Derech Mitzvosecha, Mitzvas Milah, vol. 1, end of ch. 3; see also Likkutei Sichos, vol. 7, p. 14, note 22).
***) In light of this, the conclusion of Tanya there, "to learn from Yosef with his brothers," is even more appropriate: for there they saw openly that "G‑d intended it for good," and this is the explanation of why each person must repay the undeserving with kindness.
49) Eruvin 19a; end of Chagigah. And in Berachos 57a: "the empty ones among you." See also Likkutei Torah, Shir HaShirim, 37a.
50) Rosh Hashanah 4a; Bava Basra 10b.
51) Tanya, ch. 37 (48b).
52) Rashi, Rosh Hashanah there. In Rashi, Bava Basra there: "their mind is directed to Heaven."
53) Rambam, Hilchos Gerushin, end of ch. 2.
54) It may be said that for this reason "mitzvos do not require intent," for even when one does not intend in a revealed way, he has intent from the standpoint of his soul, as explained in Likkutei Sichos, vol. 4, p. 1130; see there. See also Tanya, end of ch. 39. This requires further study.
55) Yoma 86b.
56) See Likkutei Torah, Acharei, 26c.
57) It may be said that this is also the connection of this statement to R. Menachem, for the nature of "Menachem" is comfort and regret: the level of teshuvah. And according to what is explained in Likkutei Sichos, vol. 4, p. 1080, about the superiority of "Av" over "Menachem" (in the comfort of "Menachem" the lack in the suffering is still felt (only that nevertheless "just as one blesses for the good, so one blesses for the bad"), whereas from the level of "Av" the good within the suffering itself is revealed), it may perhaps be said that this is also why this statement was said by "R. Menachem in the name of R. Avin," for what is discussed here is teshuvah out of love, where the willful sins themselves are transformed into merits.
58) See Zohar I, 129b.
59) See above, p. 66, and the notes there, that the matter of "אין עוד מלבדו" ("there is nothing besides Him") does not change, G‑d forbid, even through sins, although they are the opposite of His Will; on the contrary, even in this it is revealed that "there is nothing besides Him"
[for in addition to the fact that teshuvah (after committing the sin) reveals the "infinite" within him, so that even the sparks of holiness that were previously found in the "willful sins" can be elevated and become "merits," also] through the willful sins themselves it is revealed that there is nothing besides Him, except that this revelation is [not because of their existence, G‑d forbid, but on the contrary] because they have no standing before Him, and no account is taken of them. See there at length.
It may be said that the same applies to the essence of the soul (which is united with His very Essence), that even through sins the strength of its bond with G‑dliness is revealed, namely: a) despite the sins, etc., it can return to Him, to the extent that every Jew will certainly ultimately do teshuvah (Tanya, end of ch. 39); b) even at the time of the sin itself it remains faithful to Him, for there the sin has no standing and has no power to diminish, G‑d forbid, the bond of the essence of the soul with G‑dliness.
60) See Biurei HaZohar, end of 30a ff.; Or HaTorah, Vayechi, 386a–b (and there, that the meaning of "יוסף הוי' לי בן אחר" ("may the L‑rd add for me another son") is that from the level of "other," sitra achra and the animal soul, it is transformed to become the level of "son").
61) Tanya, ch. 36 (45b). See also there, ch. 7 (11b).
62) See Biurei HaZohar there: and without a change of essence, but just as it is above, etc.
63) See Biurei HaZohar there, that the drawing down that Yosef drew from Atzilus into Beriah, Yetzirah, and Asiyah is the meaning of "And Yosef sustained…." See there.
*) The beginning of the eightieth year of the Previous Rebbe, when the chapter (Psalm 80 of Tehillim; see above, p. 103 ff. and the notes there) in which it is said "Who leads Yosef like a flock" began. Note also that the first name of the Previous Rebbe is Yosef. See Likkutei Sichos, vol. 3, p. 855.
Key Lesson
This Sicha teaches that every Jew draws from Yosef the power to repay wrong with kindness and to see another Jew as he truly is in his essence, not as he appears outwardly. Looking at others this way awakens the essence of one's own soul in everything one does, even in mitzvos done without vitality. In turn, all of one's deeds, and even sins transformed through teshuvah, carry the Creator's pleasure, which will be openly revealed in the World to Come.