Shorter review
Parshas Vayeshev
1. On the verse "והנה אנחנו מאלמים אלומים בתוך השדה" ("Behold, we were binding sheaves in the middle of the field")1, Rashi explains: "מאלמים אלומים — כתרגומו מאסרין אסרין, עמרין" ("Meallemim alumim — as its Targum renders it: measrin esarin, amrin [binding bundles — sheaves]). Similarly, 'נושא אלומותיו' ('carrying his sheaves')2; and similar to it in the language of the Mishnah: 'והאלומות נוטל ומכריז' ('and the sheaves — he takes them and announces')3."
Now, on the simple level, Rashi's intent appears to be as follows: the student has not yet learned the words "meallemim alumim," and therefore Rashi brings the Targum, which renders them "measrin esarin" (— tying bundles). Afterwards Rashi adds and explains that "alumim" means "amrin" (as is evident from the proofs he brings) — that is, "meallemim alumim" in the verse means: tying (bundles of ears of grain —) sheaves.
This requires explanation:
a) Rashi's way in most places is to write only "כתרגומו" ("as its Targum renders it") without copying the language of the Targum4, relying on the student to look into the Targum's interpretation himself. Why, then, does Rashi here also copy the language of the Targum*4?
b) The explanation of the phrase "meallemim alumim" (as its Targum, measrin esarin), and the explanation of the word "alumim" (amrin, etc.) — should each have been given in a separate dibbur (heading)5?
c) As has been discussed several times, Rashi brings two proofs where one proof alone is not sufficient. In our case, seemingly, the proof from Scripture ("carrying his sheaves") would suffice — especially since the second proof is not from the language of Tanach, but from the language of the Mishnah?
d) In the proof from Scripture, Rashi also copies the word "carrying" ("his sheaves"), which seemingly adds nothing to the proof6?
e) Similarly, in the proof from the Mishnah, he also copies the words "(and the sheaves) he takes and announces," whereas seemingly he should have said only "and the sheaves (in Bava Metzia)" — and Rashi's words are, after all, precise in what they omit and what they add7?
2. The explanation of this: Rashi's intent is not only to explain that "meallemim alumim" means tying bundles (in general), but (and mainly) — that "alumim" means "amrin" (sheaves).
The explanation: Yosef's dream was, as is said of Pharaoh's dream8, "את אשר האלקים עושה — הגיד" ("What G‑d is about to do, He has told") — words of the future and true prophecy — that his brothers would in the future bow down to him just as their sheaves bowed down to his sheaf. Therefore, as soon as Yosef told his dream, his brothers immediately said to him: "המלוך תמלוך עלינו" ("Will you indeed reign over us…"). Thus this is the content of the dream, and therefore also "אביו שמר את הדבר" ("his father kept the matter in mind") — "waiting and anticipating when it would come"9.
Accordingly, it is understood that the details of his dream, too, are intended and indicate the details of the event of which the dream informs. Therefore Rashi explains that "alumim" means "amrin" — that is, that the fact that they were "alumim"10 is also intentional11 and corresponds to the event as it later12 occurred in actuality — for they bound specifically sheaves:
Later on (in Parshas Mikeitz) it is related that the actual fulfillment of the dream came about because there was a famine in the land of Canaan, and Yosef's brothers went down to Egypt to buy grain; and since Yosef was the ruler who sold grain (from the sheaves of Egypt), his brothers bowed down to him and bought the grain from him13.
Therefore the words of the dream, which alluded to Yosef's brothers bowing down to him, are aptly expressed through "alumim" — ears of grain14: Yosef's sheaf (of grain) "קמה וגם נצבה" ("arose and also remained standing"), and his brothers' sheaves bowed down to his sheaf15.
3. Accordingly, it will be understood why Rashi first explains the words "meallemim alumim" — "as its Targum" (and copies the Targum's rendering) — "measrin esarin."
"Meallemim alumim" is rendered in Targum Yerushalmi "מכרכין כריכן" ("mecharchin kerichan")16, which can bear two meanings: a) tying17; b) wrapping18.
Now, according to Rashi's explanation that the bundles ("kerichan") were of ears of grain, it is understood that meallemim means tying, for with ears of grain wrapping is not so applicable, but rather tying, so that they will not be scattered by the wind and the like.
Therefore Rashi also copies the language of the Targum (Onkelos), "measrin esarin," to stress that "meallemim alumim" means tying bundles, so that it can therefore be said that its meaning is — tying bundles of "amrin." But had he written "as its Targum" (alone) and nothing more — since Targum Yerushalmi19 is also included in this — there would be room to err*19, as mentioned above, and to think that the meaning of "meallemim alumim" is (not knots but) "kerichan," from the term for wrapping; and then it would be difficult to explain that the subject is "amrin." And since, in Rashi's view, according to the plain meaning "alumim" must be explained as "amrin" (for only then will this detail mentioned in the dream correspond to the details of the events as they actually occurred), he is therefore precise and first explains the words "meallemim alumim" according to Targum Onkelos — "measrin esarin" — specifically.
— On the other hand, since what compels Rashi to explain these words specifically according to Targum Onkelos is the fact that "alumim" means "amrin," these two matters therefore come in one dibbur.
4. However, this still requires explanation: From the Targum's rendering "measrin esarin" it is understood that "alumim" means (like the meaning of meallemim) bundles. And so it is also in the simple sense, for both words, "meallemim" and "alumim," are from one root20 — and accordingly the meaning of (meallemim) "alumim" is "(tying) bundles" in general. And although if we explain that the bundles were of "amrin" the dream will be precise in all its details, there is seemingly no allusion to this in the word "alumim."
Therefore Rashi brings examples showing that "alumim" means amrin21.
And therefore, when Rashi brings the verse "alumosav" as proof that alumim refers to ears of grain, he also copies the word "carrying" ("his sheaves"), for from this it is proven that alumos refers to ears of grain, since one cannot say "carrying knots."
Rashi is not satisfied with this example, because one could force an interpretation there, that "alumos" are bundles in general, and that the reference is (also) to tied sacks containing the seeds after threshing, and not that alumos are sheaves of ears of grain22.
Therefore Rashi adds another example, from the language of the Mishnah: "and the sheaves — he takes them and announces" — for because of their weight they remain in their place and do not roll from place to place, and since the place is an identifying sign, the law is therefore that he takes them and announces23. From this wording it is proven that alumos are sheaves of ears of grain, which are a heavy thing that does not roll*23. And since this word is the language of the Mishnah (as Rashi's precise wording indicates) — concise halachos — certainly in teaching halachos the Tanna is careful to teach in a clear style (for in the Oral Torah the halachah is more explicit and clear than in the Written Torah). Thus it is understood that when it says "alumos," this is a word whose content is clear (to the one studying the halachah)24; and ordinarily, a bundle that is heavy is a sheaf of ears of grain25.
Yet Rashi is not satisfied with this proof alone, because it can be said that "לשון תורה לעצמה ולשון חכמים לעצמן" ("the language of the Torah is unto itself, and the language of the Sages is unto itself")26. Therefore the proof from "carrying his sheaves" is needed; on the contrary, the main proof is from there, and therefore he brings it first.
5. The "wine" of the Torah — its inner dimension — in Rashi's commentary: It is explained in Torah Or on our parsha27 that the service of "binding sheaves," in spiritual terms, is the refinement of "the sparks that fell into a state of separation in the breaking of the vessels; and they would elevate them … to be included in Malchus of Atzilus, and thereby they would join together there and become one, for they were included in the unity of G‑d … And this is 'binding sheaves': by way of analogy, as one binds the sheaves, gathering very many ears of grain, joining them and tying them into one bundle, etc."28
This matter of refining the sparks and elevating them into the state of G‑d's unity applies also to souls — as explained in Torah Or29.
Now, the matter of "binding sheaves" in its plain sense is done in the field, and it requires special effort to go out to the field, the place of the scattered ears of grain, and to occupy oneself with tying them.
From here there is a lesson in the service of refinement: In addition to a person's service of gathering all the sparks scattered within his own domain and elevating them so that they become united "in the unity of Havayah" — which is through his service in Torah and mitzvos30 — a person must go out (from his place of dwelling) into the field and occupy himself31 there with the service of "binding sheaves" — gathering the sparks scattered in the world.
This is the service of engaging with others: to go out of one's own four cubits to those who are (still) "outside," to bring them back in teshuvah32, to draw them close to the service of G‑d and to His Torah, and to the light within it33 — this is the inner dimension of the Torah34 — "the Tree of Life"35.
[And this is why our Rebbeim, our leaders, instituted the sending of emissaries to various places in the world (even distant ones36), to gather the sparks scattered there, and to spread and reveal there the wellsprings of Chassidus37.]
And Rashi explains: "meallemim alumim — as its Targum, measrin esarin." He teaches us that the service of refining and elevating the sparks must be in the manner of "measrin esarin" — elevating them so that they are bound to their source (not merely in the manner of wrapping, but) with a lasting bond38. That is, his effect on the other person should be that he becomes bound — firmly connected to the service of G‑d, in such a way that the "spirit of folly" and all the winds blowing in the world will not detach him (G‑d forbid) from the path of the Torah39.
The advice for this, Rashi explains in the continuation of his words: "(measrin esarin) amrin": in order to bring about that the "alumim" that are bound will be lasting, the bundle must be specifically of ears of grain ("amrin"), which are able (through sowing) to produce fruits and fruits of fruits. That is, he should work with his fellow in such a way that the other will be "moistened so as to moisten others"40 — that he himself will influence his surroundings to draw them close to the service of G‑d; and then he can be sure that his work will endure41.
After all this, the verse concludes: "והנה תסובינה אלומותיכם ותשתחוין לאלומתי" ("and behold, your sheaves came around and bowed down to my sheaf") — the completeness of the service42 in one's effect on another is when he brings him to the sheaf of Yosef the tzaddik, the ruler over all the land of Egypt — the Nasi of the generation — bringing about in him bowing and self-nullification to the Nasi.
6. It has been discussed many times that Shabbos is connected with the days of the week preceding it (for "מי שטרח בערב שבת יאכל בשבת" — "one who toiled on the Eve of Shabbos will eat on Shabbos"43), and also with the days of the week following it ("שבת מיני׳ מתברכין כולהו יומין" — "from it all the days are blessed"44); Shabbos binds and unites the days of the week preceding it with the days of the week following it.
Now, in many years Parshas Vayeshev falls on the Shabbos between the day of redemption, 19 Kislev, and the days of Chanukah (as in the calendar of this year). According to the known principle that the weekly parshiyos are connected with the time in which they are read45, it is understood that the above lesson from our parsha is connected with the festival of redemption of 19 Kislev and with the days of Chanukah46; and so it is in our case: the above lesson of "binding sheaves" — the effort to gather the sparks scattered in each person's "outside," and especially the effort with the "outside" in the plain sense, to bring them back in teshuvah — is the common point of 19 Kislev and the days of Chanukah.
The explanation: Among the principal matters47 with which the Alter Rebbe occupied himself with special effort was bringing people to teshuvah. As is known48, he told his son, the Mitteler Rebbe (in connection with his dream), that when he heard from his teacher, the Maggid of Mezritch, the parable about tzaddikim and baalei teshuvah49, it became engraved in him that one must draw close every single Jew; and for five years he traveled from place to place (openly and in secret) to arouse Jews and draw them close to Torah and mitzvos, etc.
And after the redemption of 19 Kislev there began50 the service of "יפוצו מעינותיך חוצה" ("Let your wellsprings spread outward") — to affect the "outside" in the manner of "let your wellsprings spread," with great expansion and dissemination. From this it is understood that the above lesson of "binding sheaves in the middle of the field" ("outward") applies with additional loftiness and strength after the redemption of 19 Kislev.
Similarly, this is the lesson of the Chanukah lights:
It is explained in Chassidus that the reason the mitzvah of the Chanukah lights51 is "להניחו על פתח ביתו מבחוץ" ("to place it at the entrance of one's house, on the outside") is that the purpose of the lights is to illuminate and refine also the "outside": (the darkness of) the public domain, (kelipas nogah) and the "mountains of separation"52 — the refinement of the sparks of kelipas nogah, which is the service of teshuvah.
And through this service of "binding sheaves" — gathering the sparks found in the "outside" by drawing the hearts of Jews close to their Father in Heaven — since "ישראל עושין תשובה מיד הן נגאלין" ("when Jews do teshuvah, they are immediately redeemed")53, [we will be redeemed] with the true and complete Redemption through Moshiach Tzidkeinu, very soon indeed.
(From the sichos of Shabbos Parshas Vayeshev and the fifth candle of Chanukah, 5730)
Notes
1) Our parsha, 37:7.
2) Tehillim 126:6.
3) Bava Metzia 22b; Tosefta Bava Metzia 2:2. From the fact that Rashi writes "in the language of the Mishnah" about a Tosefta, it appears that in his commentary on the Torah (a matter written in) a Tosefta is also called "(in the language of the) Mishnah," excluding by this only (the language of) the Gemara. See below in the text, end of section 4, regarding Rashi's precision in writing "in the language of the Mishnah" (and see also Maskil LeDavid here). Nevertheless, it is forced to say that he calls a Tosefta "Mishnah." It may be said that the precision here is — in its plain sense — the language of the Mishnah: the Tosefta (and Baraisa) too was written in the language of the Mishnah, unlike the Gemara or the Torah.
4) See Rashi, Vayeira 22:14; Toldos 25:29; and elsewhere.
*4) See also above, p. 74, section 3.
5) As in Bereishis (1:2) and elsewhere. But see Vayetze 30:8 and elsewhere.
6) One cannot say that this is only to indicate from which verse the proof comes, for accordingly (he should not have copied an additional word from the verse that is not relevant here, but rather) he should have said "in Tehillim, alumosav" (for this word appears in Tehillim only once) — as in Rashi on Lech Lecha (14:7), "in Yehoshafat"; Vayechi (49:6), "in Divrei HaYamim"; and elsewhere.
7) If his intent is to stress that his proof is from here and not from another Mishnah.
8) Mikeitz 41:25.
9) Vayeshev 37:11.
10) And although the illustration must necessarily be in some object, and thus according to the plain meaning of Scripture* it is not necessary that there be a reason for the detail — as in Yosef's second dream (in our parsha), where Rashi does not explain why the dream was about the sun, etc. (although there is a reason for this — see Bereishis Rabbah 87:11, "my name is Sun"); and likewise in the dreams of the chief butler: "and it was as though it budded…," and elsewhere; and regarding Pharaoh's dreams (at the beginning of Parshas Mikeitz) Rashi did not write a reason why the dream was specifically about cows and grain — nevertheless it is understood that it is more fitting to say that the details too are intended, and especially in the dream of Yaakov's ben zekunim, and given that Yaakov was waiting and anticipating the dream. (See also Torah Sheleimah on our parsha, 37:9.) And regarding Yosef's second dream, too, it may be said that it is understood simply (so much so that Rashi need not explain it) that to allude to Yaakov and the tribes — the most important people — the dream had to be about the most important things in the world: the sun, etc. Similarly regarding the dream of the chief butler, "and it was as though it budded…" — to stress that the responsibility was his from beginning to end; and in Pharaoh's dreams, one of the dreams was about ears of grain, to allude to the famine — the lack of grain (and as to why the interpretation is compelling, see Kli Yakar there). And the second dream too (according to Yosef's interpretation, that the reason for the two dreams is) to allude that "the dream was repeated … because the matter is established … and G‑d is hastening…" (Mikeitz 41:32); therefore one had to be of a different content from the other — see Levush HaOrah there. Thus it is understood why it was about cows, for with them the fields are plowed (Midrash HaGadol), and they give birth (like the seed in the ears of grain [OCR unclear]).
*) Compare what the Rogatchover Gaon wrote, that the two opinions regarding the lots of the firstborn and the elders (Yerushalmi Sanhedrin, end of chapter 1) differ as to whether something necessary is also in the category of Divine providence. And in general (in matters of Torah and the like) the details too have importance of their own, even though they are necessary (unlike the view in Moreh Nevuchim, part 1, chapter 72 [OCR unclear], and this requires further study there). There is a practical ramification also in matters of halachah, and also the reverse: walking [with the blood], which is sometimes not essential (Zevachim 13a) — whether it is an act of service; and elsewhere. (See Tzafnas Paneach, Terumos 40a; Mahadura Tinyana 51b; Mafteach Tzafnas Paneach, chapter 7.)
11) And although "there is no dream without idle matters," as Rashi explains in our parsha (37:10, from Berachos 55a), the meaning of "idle" here is that it was not fulfilled, not that it is not intended.
12) And although the student has not yet learned the interpretation of the dream — nevertheless, when he learns the dream he knows that there is an interpretation, which must fit the dream. And it is Rashi's way (see Rashi, Mikeitz 41:2, "it is a sign…") to explain, in a dream, its correspondence with its interpretation. All the more so in our case, since this pertains to the meaning of the word ("alumim") here.
13) Mikeitz 41:54; 42:6.
14) See Ramban, Chizkuni, Tur HaAroch, and others. See also Be'er Mayim Chaim on Rashi.
15) According to this interpretation, the phrase "binding sheaves … in the middle of the field" is (also) better understood, for what one binds (in general) in the field is ears of grain, making sheaves of them.
16) This is Rashi's reading in Bava Metzia (21a), s.v. Kerichos, and so too in the Aruch, entry Karach. See Torah Sheleimah on our parsha, §68. But our version reads "mefarchin pirochin" — and accordingly there is no room to err in its meaning. See below, note 19.
17) As Rashi explains in Bava Metzia (there). See the Aruch there.
18) Similar to (Pesachim 115a): "[Hillel] would wrap … matzah and maror …, for he would wrap them together, etc." See the Aruch there.
19) For in our case Rashi cited it in his commentary on Bava Metzia, there. The discussion [OCR unclear] whether Rashi had a Targum Yerushalmi on the Torah is well known.
*19) But in truth this is not the meaning (in the Yerushalmi), as is evident from Rashi on Bava Metzia (there). Likewise, according to our reading, "mefarchin pirochin," it "is a matter of tying" (commentary of Yonasan). See Or HaTorah, Bereishis (vol. 5, p. 901), that "perichin" is from the term for reaping, and accordingly it necessarily refers to grain. But according to this there is no compulsion that it refers to sheaves, for one could interpret "meallemim alumim" as "reaping ears of grain." See Maskil LeDavid here.
20) See Ibn Ezra here: "meallemim" is from the same root as "alumim."
21) So it is according to the Targum's interpretation as well — see the Targum on Rus 2:7, which renders "and I will gather among the sheaves (ba'omarim)" as "and I will gather ears of grain in the alumaya," and there, 2:15, on "between the sheaves (ha'omarim)" — "between the alumaya." The reason it translates alumim here as "esarin" (— in general, and not alumaya, nor amrin, as in Targum Onkelos, Teitzei 24:19) may be that the word alumim is a common word in Scripture whose meaning is known (to the Targum) to be amrin. [And although here alumim is written in the masculine form, whereas "alumosav" in Tehillim is written in the feminine form, nevertheless in this very verse is written "alumasi," in the feminine, and from this it is proven that it is the same word as in Tehillim — see also Ibn Ezra here. (And as explained above regarding Rashi (Vayishlach 32:9), that there are words (the very same word) used both in the masculine and in the feminine.)] And the meaning of the word "meallemim" we learn from it (as in Ibn Ezra cited in the previous note), for meallemim is from the root of alumim, and from this we know its meaning: that it refers to making sheaves — tying ears of grain — (in the language of the Targum) "measrin." Therefore it also translated the word "alumim" (in continuation of "measrin") as "esarin."
22) See also Maskil LeDavid here. But what he writes there — that Rashi needed to bring also the language of the Mishnah because otherwise "perhaps meallemim alumim means reaping ears of grain" — is forced, for Rashi has already first established the meaning of meallemim as its Targum.
23) So it is according to the explanation of Rava (Bava Metzia 22b), which is the halachah. But also according to the explanation of Rabbah, that it speaks of a case where there is an identifying sign, and the reason is "since they are heavy, they are not trampled" (there 23a), it is likewise proven as in the text.
*23) Unlike tied sacks, which have many identifying signs: the manner of tying, the shape of the sacks, etc.
24) Accordingly it will also be understood why Rashi brought the proof from the Tosefta of the Order of Nezikin (Bava Metzia) and not from the Tosefta that precedes it, in the Order of Zeraim (Maasros 2:18): "and the sheaves, etc., are forbidden because of theft" (see Shabbos 31b [as in the OCR]: "and it shall be the faithfulness of your times…" — "faithfulness" is Zeraim … "salvations" is Nezikin). It may further be said that the reason is that the source of the law stated in tractate Maasros is the law in the Tosefta of Bava Metzia: the reason they are forbidden because of theft (the law in Maasros) is that with sheaves the place is an identifying sign and one is obligated to announce them (the law in Bava Metzia).
25) Especially since from what is written in our parsha, "binding sheaves in the middle of the field," it is proven that it is something that is bound in the field. And ordinarily what is bound there is ears of grain, as above, note 15.
26) Chullin 136b [as in the OCR]; Avodah Zarah 55b [as in the OCR].
27) 28a. Or HaTorah, Bereishis, vol. 6, 1083a.
28) In Torah Or (there, 27d), and in Or HaTorah (there): "And this is the teaching of man: to refine the refinements and elevate them from the state of separation, etc.; through their service and their Torah they make (in Asiyah, for there is the main separation and multiplicity, they make) there too one, for they elevate the sparks that fell there in the breaking of the vessels, so that they be elevated into the unity of G‑d." See also Toras Chaim on our parsha, 66a ff.
29) 27c. See at length Toras Chaim there. And although in Torah Or there it says [OCR unclear] that the souls are those that have already been rectified and refined, etc. — see at length the Tzemach Tzedek's explanation on the maamar [OCR unclear] of the Alter Rebbe, section 2 (printed in the additions to Torah Or, 67[140]d).
30) See note 28, and see Likkutei Torah, Shelach (37b): "The main purpose of Torah and mitzvos is, etc., a matter of refinements, to separate the good from the evil, for through the breaking, etc., 288 sparks fell, etc., and they need elevation, etc."
31) See the end of the maamar "Lulav VaAravah," 5666.
32) See Torah Or 66a: "Refinements and teshuvah are all one matter: it descended from a high place and must ascend there, etc." See also Toras Chaim 66c: "that all the multitude of the souls of Israel were bound and united, etc.; that is, through true teshuvah with self-sacrifice."
33) Eichah Rabbah, at its beginning; Yerushalmi Chagigah 1:7, and Korban HaEidah there.
34) See Likkutei Levi Yitzchak, notes on the Zohar, vol. 2, Parshas Tisa, p. 150: that the means by which one can refine and gather the sparks is specifically through Torah, etc., by the power of the secrets of the Torah.
35) Zohar III, 124b. See Iggeres HaKodesh, section 26.
36) But they are there only in physical distance, for spiritually they are bound to their root and source — the one who sent them. See above, p. 107 ff., that even while he is occupied with the "outside" he should fix in his heart that all this is the fulfillment of the sender's intent; consequently he and all his matters — even his garments — are bound to the sender.
37) See also at length above there, section 11.
38) See Likkutei Levi Yitzchak there, p. 149, which explains "binding sheaves … that they were binding knots, for the meaning of alem is a firm knot … for alem is from the term for strength."
39) So too in one's own service. See Likkutei Levi Yitzchak there (p. 150): "And one must bind the secrets of the Torah so that they never depart; for then likewise, what binds the sparks by their power is also an enduring bond, so that they do not wither and scatter…, which is not so if the Torah is forgotten by him, G‑d forbid, etc."
40) See Likkutei Sichos, vol. 7, p. 241.
41) So too in one's own service: his Torah study must be in the manner of "producing fruit" (— like understanding one thing from another), as the Baal Shem Tov explains the Mishnah in Avos 6:3, "who learned from Achitofel only two things, etc.": "For one who learns from a tzaddik produces fruit, for it is fruitful and multiplies, which is not so one who learns from a wicked person" (Tzafnas Paneach (by the author of the Toldos) 28a).
42) See Torah Or 25b: "The level of Yosef's refinement is far higher than the refinement of the tribes, etc., who elevate mayin nukvin … and it has not yet been transformed into actual G‑dliness until Yosef draws down mayin duchrin … And this is 'your sheaves came around and bowed down to my sheaf,' in a state of actual self-nullification … for through the mayin duchrin of Yosef, who refines them, etc., they become included in the true nullification of Mah, and this is 'and bowed down,' etc." See also at length Likkutei Sichos, vol. 3, p. 808 ff.
43) Avodah Zarah 3a.
44) Zohar II, 63b; 88a.
45) See Shelah, section Torah Shebiksav, beginning of Vayeshev; Or HaTorah, beginning of Nitzavim; and elsewhere.
46) Note that the first day of Chanukah [about which "the main miracle was on the first day, and it includes four days" — Shaarei Orah, maamar "BeChaf-Hei BeKislev," end of section 42] falls within the seven days of 19 Kislev*. See also Likkutei Dibburim, vol. 1, p. 21.
*) The connection of the numbers of 19 Kislev is understood from what is written in Torah Or, Bereishis (6, beginning of 6d), and Likkutei Torah, Nitzavim (47, end of 47b), and the Tzemach Tzedek's glosses there.
47) See Likkutei Dibburim, vol. 4, end of p. 755 ff.
48) Likkutei Dibburim there, p. 1512.
49) Or Torah of the Maggid (Kehot edition), p. 110a.
50) Toras Shalom, end of p. 112 ff.
51) See Torah Or (Mikeitz 41a), maamar "Ki Atah Neiri," that this is also the matter of "and G‑d illuminates my darkness" — the darkness of our generations, the "footsteps of Moshiach"; and in the explanation of that maamar (there, 41c): "and G‑d illuminates… is drawn from the name Havayah, etc. (and the drawing down) from a supernal place, etc. (is) through tzedakah." — And the effort with another person is spiritual tzedakah.
52) See at length the maamar "Ner Chanukah" 5643 (at its beginning) and 5704. Note also Or HaTorah, beginning of Mikeitz [on the Sages' saying (Shabbos 21b), "until the foot ceases from the marketplace"]: to elevate the aspect of the left foot, which is enclothed in the "end of the left." See also Likkutei Sichos, vol. 5, p. 223 ff.
53) Sanhedrin 97b; Rambam, Laws of Teshuvah 7:5; Iggeres HaTeshuvah, chapter 1.
Key Lesson
Just as Yosef's brothers went out to the field to bind sheaves, a Jew must go beyond his own four cubits to gather the scattered sparks — bringing others close to Torah, mitzvos and the light of Chassidus. That bond must be firm and lasting, like sheaves of grain that produce further growth, so that each person reached will in turn influence others, and all are brought to bow to the "sheaf of Yosef," the Nasi of the generation — hastening the true and complete Redemption.