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Parshas Vayechi
1. The Previous Rebbe related1: When the Tzemach Tzedek was a child and was learning the verse2 "ויחי יעקב בארץ מצרים שבע עשרה שנה" ("And Yaakov lived in the land of Egypt seventeen years"), his teacher translated it for him — following the explanation of the Baal HaTurim3 — to mean that Yaakov lived his seventeen choicest years in Egypt ("Yaakov Avinu lived the seventeen best years in Egypt"). When he came home from cheder, he asked his grandfather, the Alter Rebbe4: Is it possible that for Yaakov Avinu, the chosen of the Patriarchs5, the choicest years of his life should be the seventeen years that he lived in the land of Egypt, "ערות הארץ" ("the nakedness of the land")6?
The Alter Rebbe answered him: It is written7, "ואת יהודה שלח לפניו אל יוסף להורות לפניו גשנה" ("And he sent Yehudah before him to Yosef, to show the way before him to Goshen"), and it is stated in the Midrash7 — cited in Rashi — that Rabbi Nechemiah said: to prepare for him a house of study, so that there would be Torah there and so that the Tribes would be engaged in Torah. "To show the way before him to Goshen": when one learns Torah, one comes closer to G‑d, and (therefore) there was the quality of "ויחי" ("and he lived") even in Egypt ("When one learns Torah, one becomes closer to the A-lmighty, blessed be He, and so even in Egypt there was vayechi — he lived").
2. The stories of our Rebbeim, our leaders, in general — and in particular those that they transmitted to us in order to be publicized — are, as is known, precise in all their details8. That is, both with regard to understanding the content of the story — every detail is relevant and helps in understanding its overall theme — and with regard to the moral lesson of the story, for in every detail there is hidden a directive in the service of G‑d.
So it is also in our case — including the Tzemach Tzedek's question. For although he asked it in his childhood, nevertheless, since it too is part of the story that was transmitted to us by our Rebbeim, our leaders, there is surely much content in it as well, and (consequently) also a directive in man's service of G‑d. This is especially so in light of the saying of our Sages, of blessed memory, "בוצין בוצין מקטפי' ידיע" ("A pumpkin — a [good] pumpkin is recognized from its stem")9.
And there is another point in this: The Alter Rebbe's explanation was said to the Tzemach Tzedek while he was still a young child. From this it is understood that the lessons of the story are relevant to each and every person — even to those who are still at the level of "childhood" in the service of G‑d.
3. At first glance, there are several details in the content and the sequence of the above story that are not understood: a) The Alter Rebbe's explanation seemingly does not contain a sufficient answer to the Tzemach Tzedek's question. For his question was: How is it possible that the choicest years of Yaakov's life were the seventeen years that he lived in Egypt? Whereas the Alter Rebbe's answer was that through the study of Torah it is possible to attain the level of "vayechi" even in Egypt — and this still does not give a reason for "lived... in Egypt" in the sense of the choicest years of his life.
b) Since the Tzemach Tzedek was then at an age at which he had heard the explanation of the Baal HaTurim only from his teacher, why did the Alter Rebbe cite the teaching of our Sages on the verse "To show the way before him to Goshen" from "the Midrash — cited in Rashi," and not from Rashi itself? One must therefore say that although what is cited in Rashi also resolves the question (which is why Rashi was mentioned in the answer), nevertheless something more is added through the addition found in the Midrash.
c) In Rashi the above teaching of our Sages is cited as "לתקן לו בית תלמוד שמשם תצא הוראה" ("to establish for him a house of study from which instruction would go forth"), and the Midrash adds to this: "and so that the Tribes would be engaged in Torah." This requires explanation: The Alter Rebbe's intent was to explain how Yaakov's choicest years were in Egypt — so what does he add to this through the point "that the Tribes would be engaged in Torah"10?
4. This will be understood by first further clarifying the Tzemach Tzedek's question: Seemingly, there is no reason to wonder about the fact itself that Yaakov's choicest years were specifically his last seventeen years, which he spent together with Yosef. For it is understood and obvious that the main joy of Yaakov, "the chosen of the Patriarchs," came from seeing Yosef alive and conducting himself as his son, standing firm in his righteousness even after having been for a long time in the land of Egypt11.
This is also understood from Rashi's words explaining the narrative of the verses (after Yaakov was told that "עוד יוסף חי וגו'" ("Yosef is still alive, etc."), "ויפג לבו גו'" ("his heart went numb, etc."), until "וירא את העגלות וגו' ותחי רוח יעקב אביהם" ("he saw the wagons, etc., and the spirit of Yaakov their father was revived")12), that it was specifically when Yaakov saw the wagons that his spirit was revived: "He gave them a sign — with what he had been occupied... the section of the eglah arufah [the heifer whose neck is broken]; this is what is stated, 'And he saw the wagons that Yosef had sent,' etc." Thus the main joy of Yaakov, and its completeness, came when he saw that Yosef stood in a lofty spiritual state, and that his Torah and his righteousness were with him as before13. This is also what Yaakov said to Yosef when he came to Egypt: "אחרי ראותי את פניך כי עודך חי" ("After I have seen your face, that you are still alive")14. (Does specifically seeing his face prove that he is alive? Rather,) the intent here is his righteousness and his spiritual vitality, which Yaakov saw in Yosef's face — and this was the main cause of his joy15.
From this it is understood that this joy of Yaakov, in seeing Yosef's face, was an exceedingly lofty joy and delight16 precisely in Egypt, "the nakedness of the land" — like the superiority of light that comes out of darkness.
Since this is so, the Tzemach Tzedek's question, as well as the length of the Alter Rebbe's answer, require explanation.
5. The explanation of this:
"מצרים" ("Mitzrayim," Egypt) is related to the word "meitzarim" — straits and limitations17: a land that does not give room for the revelation of His infinite G‑dliness, may He be blessed. And even more: it is "the nakedness of the land," the place of sin18, of the kelipos that conceal and hide every G‑dly matter in general.
The purpose of man's service is to go out of these straits and limitations — that is, that he should sense the revelation of the infinite G‑dly light, through which he will rise to serve G‑d without any measures or limitations19.
This is the point of the Tzemach Tzedek's question to the Alter Rebbe: True, it was specifically in his last seventeen years that Yaakov came to spiritual joy and delight on such a lofty level, which he had not reached until then. But on the other hand, his descent to Egypt — straits and limitations, and "the nakedness of the land" — brings about concealment and hiddenness (or at least limitation) in the purpose and completeness of the service of G‑d — which is to go out entirely from the limitations of the world, and instead to sense His G‑dliness that is above nature20. From this aspect, how is it possible that the years of his life and service in Egypt should be called his choicest years? Especially in comparison to the years of his life in the Land of Israel, a place fitting for the holiness of "an unblemished burnt offering" — holy of holies21.
To this came the Alter Rebbe's answer: Yaakov "prepared for himself a house of study" in Egypt, and through the Torah, even in Egypt the state was one of "vayechi" ("lived"). Through the study of Torah, which raises the person who studies above all measures and limitations, it is possible to rise even in Egypt to the level of "vayechi" — true life.
The reason: The Torah is rooted in His Essence, may He be blessed22. Therefore, just as His Essence is above all the extremes of above and below, so it is with the Torah: even in its being drawn down below, in all its levels — even when it "traveled and descended, etc., until it became enclothed in physical things and matters of this world"23 — it remains in a state of infinitude24.
Therefore, the power of study and of cleaving to the Torah — through which one becomes united with it in a wondrous union, etc., "to become one and truly united from every side and angle"25 — raises the person above all the measures and limitations of the world, and nullifies the concealment and hiddenness of "Mitzrayim."
Therefore: Since "he (Yaakov) sent Yehudah before him, etc." — "to prepare for him a house of study so that there would be Torah there"26 — his coming to Egypt involved no descent in his service, for he was not subject to the straits and limitations of the land of Egypt.
Therefore it is possible that his choicest years should be (also) when he lived in the land of Egypt.
6. To explain how specifically these years are the "choicest" of his years, the teaching of our Sages (on the verse "To show the way before him to Goshen") is cited from the Midrash, with the addition "and so that the Tribes would be engaged in Torah" (as mentioned above, section 3).
The explanation: On the very verse and subject about which the Tzemach Tzedek asked as a child, he explained in his adulthood27: "'And Yaakov lived in the land of Egypt seventeen years'... seventeen, the numerical value of tov ('good'); that is, through the seventeen [years] of Egypt he merited the level of vayechi, to see good, for the superiority of light is drawn from darkness." That is, through the descent to Egypt he merited the superiority of light that is drawn from darkness.
7. Now, regarding "the superiority of light over darkness" there are two interpretations — modes28: a) The place of darkness is illuminated by the light. And the greater the darkness, the more apparent is the superiority of the light and its unlimited power to act even in a place of such great darkness. b) The darkness itself is illuminated and transformed into light, and through this a superiority is brought about in the light — a loftier quality is drawn into the light, which the light does not possess on its own.
The difference between these two explanations: According to the first explanation, "the superiority of light over darkness" does not mean that relative to the light itself there is actually an existence of darkness (through which the superiority of the light becomes apparent). For since it is an unlimited light, and consequently illuminates every place, even the place of darkness, from the outset one cannot describe, relative to the light, an existence of darkness. Rather, "the superiority of light over darkness" is from the perspective of the place, which is dark (were it not for the spreading of the light), and from the perspective of the observer, who is within the realm of light and darkness. Whereas according to the second explanation, that the superiority of the light is drawn from the darkness itself, there is an existence of "darkness" even relative to the light, and the light must transform it, and through this the superiority of the light also comes about, etc.
Accordingly, in our case, in the interpretation of the verse "And Yaakov lived, etc., in the land of Egypt" — that through the descent to Egypt "he merited the level of vayechi, etc., which is drawn from darkness" (and not that while he was in Egypt, the place of darkness, the superiority of his "life," which was at the ultimate height even there, was apparent to others) — it is understood that this follows the second explanation above.
8. Accordingly, it can be said that the Alter Rebbe was precise to add in his answer from the Midrash "... and so that the Tribes would be engaged in Torah," in order to allude to this explanation of "the superiority of light that is drawn from darkness."
For the Patriarchs are the level of Atzilus, while the Tribes (shevatim) — "a term denoting drawing down, like kochva deshavit (a comet)"29 — are [the worlds of] Beriah, Yetzirah and Asiyah30. Therefore, regarding Yaakov himself, relative to his level — the level of Atzilus (i.e., the unlimited light) — the darkness and concealment of Egypt have no existence at all31.
Therefore the Alter Rebbe cites from the Midrash: "(so that there would be Torah there) and so that the Tribes would be engaged in Torah." For since the Tribes are Beriah, Yetzirah and Asiyah32 — worlds of separation and the place of darkness — through their study of Torah in the land of Egypt33 they illuminated the darkness itself, which is an existence relative to them; and by transforming the darkness into light, there was drawn to them "the superiority of light that comes from darkness" itself34, as mentioned above.
And although this superiority of light was not in Yaakov on his own account — for relative to him there was no darkness from the outset — nevertheless, by "preparing for himself a house of study so that there would be Torah there, and so that (thereby) the Tribes would be engaged in Torah," he brought about that he too "merited the level of vayechi... the superiority of light that is drawn from darkness." This is similar to the well-known concept that through service in Beriah, Yetzirah and Asiyah, light is added in Atzilus.
9. Accordingly, the reason will also be understood why the Alter Rebbe did not state this explanation explicitly (in a parable understandable at the Tzemach Tzedek's age), but only by allusion: The order of man's service must be in a straight manner: "סור מרע ועשה טוב" ("Turn away from evil (darkness) and do (service in a manner and with a matter that is from the outset suited and fit to be) good (light)")35.
And although through a person's service in the manner of trials — when he has obstacles and hindrances to the fulfillment of Torah and mitzvos, and he overcomes them and withstands the trial — he rises to such a high level that he would not have reached it were it not for the trial36; and even more than this we find in the service of teshuvah, that by transforming one's willful sins into merits37 the superiority of light over darkness is brought about in the second mode —
all this is only after the fact: when one has been brought to a place of spiritual danger and has withstood his trial, he thereby rises in his service with greater excellence, beyond comparison to his previous level. Similarly, a person who has already sinned, may G‑d save us, through his complete teshuvah — to the point that "his willful sins become for him like merits" — merits that elevation of which our Sages said38: "במקום שבעלי תשובה עומדין אין צדיקים גמורים יכולין לעמוד שם" ("In the place where baalei teshuvah stand, perfect tzaddikim cannot stand"). But "אל יעמוד אדם במקום סכנה" ("A person should never stand in a place of danger")39: it is forbidden to put oneself from the outset in a situation of trials and in a place where one is liable to come to sin, and all the more so [it is forbidden] to sin deliberately in order to repent40. Moreover, we pray every day41: "ואל תביאנו לידי נסיון" ("Do not bring us into a trial") — that even from Above one should not be brought to this.
Therefore there is no place to explain to a small child, who is still at the age of education, the superiority that comes through engaging with darkness in order to transform it into light; on the contrary, one must explain to him the service of "turn away from evil."
Therefore the Alter Rebbe told the Tzemach Tzedek this matter only by allusion; but later the Tzemach Tzedek himself expounded and explained the great elevation brought about through the descent into the exile of Egypt — specifically through the superiority of light that is drawn from darkness.
10. The general directive in the service of G‑d from the above story:
Although Yaakov Avinu, upon coming to the land of Egypt, merited great joy and delight from the fact that Yosef and his household conducted themselves even there in the straight path, nevertheless the Tzemach Tzedek wondered how it could be said that these years, in which he was within the straits and limitations of the land of Egypt, should be the "choicest" of his years. That is because the ultimate purpose of the soul's descent is that a person, through his service, should from the outset not be in "Egypt" and limitations42 — he should flee in haste, immediately, from the land of Egypt.
On the other hand: If one is already in a strait and limitation and cannot flee from there — his service is that there, there should be "the choicest of his years."
The order of service, and the directive how to attain this, are explained in the Alter Rebbe's answer:
In the plain sense of his answer, it is a directive to those whose service is in the "straight" order — "עשה האלקים את האדם ישר" ("G‑d made man straight")43. Even those who, by Supreme decree and their mission in this world, find themselves in the "Egypt" and limitations of this world — even if this is in such places that, within this world itself, are at the level of "the nakedness of the land" — must know that their service is (not only to prevent descent, G‑d forbid, but also) to make a dwelling place for Him, may He be blessed, in the lower realms44 — the drawing down of the infinite Essence — even while they are within the straits and limitations of "the nakedness of the land." And the counsel for this is the Torah: through the study of Torah, which is the revelation of His wisdom and will, may He be blessed, which is above limitations and changes, one is given the power to rise above "Egypt" and limitations, as mentioned above. And not only will "Egypt" not limit him and bring him down, G‑d forbid, but on the contrary, he will merit the level of "And he lived... ('lived' — true life) in the land of Egypt."
11. However, all this applies to those who walk straight, who, through their service in the study of Torah, are not subject at all to the dominion of the straits and limitations of the land of Egypt.
But those who sinned, caused blemishes and strayed from the path, may G‑d save us — who, seemingly, have already fallen under the dominion of the straits and limitations of the land of Egypt — how can they attain the level of "And he lived, etc."?
The directive comes in the Alter Rebbe's answer by way of allusion: One must not despair, G‑d forbid. For through the service of teshuvah, which is the toil and service in the place of darkness itself, not only does one thereby go out of the place of darkness, but one further brings about thereby the superiority of light over darkness, in the loftiest manner, as mentioned above.
And since the true elevation of the superiority of light is drawn from the darkness itself, the one who walks straight might err and say, "I will go and do my service there" —
therefore the Alter Rebbe only alluded to this elevation and did not state it explicitly, to teach that this is not the straight path that a person should choose for himself. On the contrary, "האומר אחטא ואשוב — אין מספיקין בידו לעשות תשובה" ("One who says, 'I will sin and repent' — he is not given the opportunity to repent")40, and he falls even from his previous level.
12. And if one should argue: Why should he lose out — being unable to attain the superiority of light drawn from darkness in the lofty manner — because he walks in his service in the "straight" path?
The answer to this argument, too, is alluded to in the Alter Rebbe's answer: As explained above, from the perspective of Yaakov's own level there was no relevance to the revelation of the superiority of light from the darkness itself; nevertheless, through his involvement in seeing to it that the Tribes would be engaged in Torah45, he too attained the level of "And Yaakov lived" at its ultimate height — the superiority of light from the darkness itself.
So too in the service of every person: through involvement with those who are still far from G‑d and His Torah, to bring them close and make them baalei teshuvah — by bringing about in another the elevation of teshuvah, one has a share in the superiority of light of his fellow46.
And through all this we hasten the coming of Moshiach, "דאתא לאתבא צדיקייא בתיובתא" ("who comes to bring the tzaddikim to teshuvah").
(From the sichos of Shabbos Parshas Vayechi, 5732.)
Notes
1) HaYom Yom, 18 Teves (p. 12).
2) The beginning of our parsha.
3) "Another interpretation: 'And Yaakov lived in the land of Egypt seventeen years' — for the earlier [years] were not [considered] living, for he had said, 'For I will go down to my son in mourning to the grave.'" See also what is written before it: "Another interpretation: 'And Yaakov lived in the land' — for he did not live good days without anguish except for the number of vayechi [34]: seventeen years from when Yosef was born until he was sold, and seventeen years in Egypt." See also Likkutei Torah of the Arizal, the Alshich and the Ohr HaChaim here.
4) Shaar HaPesukim, Toldos 26:25. See also Bereishis Rabbah 76:1; Zohar I, 119b; 147b.
5) Mikeitz 42:9, 12. See also Koheles Rabbah on the verse (1:4) "and the earth endures forever."
6) Vayigash 46:28.
7) Tanchuma (Buber); Yalkut Shimoni on the verse. See also below, note 10.
8) See Likkutei Sichos, Vol. 1, p. 24; Vol. 5, p. 86 ff.
9) Berachos 48a, beginning.
10) Also: Why did he choose the version "(and so that the Tribes) would be engaged in Torah" (as in Yalkut Shimoni and Tanchuma Buber (and so it is also cited in Rabbeinu Bachya)), and not "would learn, etc." (as in Bereishis Rabbah here), or "that he would teach (the Tribes)" (Tanchuma here)?
11) See Bereishis Rabbah, Vayigash (94:3); Alshich, Vayigash (45:27).
12) Vayigash 45:26-27.
13) Although in the plain sense the reason is that at first "he did not believe them," and only after "he gave them a sign, etc." "he believed them," nevertheless, from the fact that the text relates (not only that he gave them a sign (in general), but also) what the sign was ("with what he had been occupied when he parted from him — the section of eglah arufah") — a matter of Torah study — it is proven as stated in the text above.
14) Ibid. 46:30.
15) The Alshich cited in note 11; Ohr HaChaim 46:30; Shach al HaTorah, ibid.
16) See Rashi, Vayeshev 37:35; Vayigash 45:27; 46:30.
17) Torah Or 49d (end); 56c (end); and in many places.
18) See Rashi, Lech Lecha 12:19; Acharei Mos 18:3.
19) See Tanya, ch. 16; Torah Or 38c-d (end); 91c ff.; and in many places.
20) See Likkutei Sichos, Vol. 6, p. 29 ff.
21) Rashi, Toldos 26:2.
22) See Tanya, ibid.: "as if He gave us Himself, so to speak." And see the well-known interpretation (Likkutei Torah, Shelach 48d (end); Ohr HaTorah, Yisro, p. [OCR unclear]) of the saying of our Sages (Shabbos 105a): "Anochi is an acronym for 'Ana Nafshi Kesavis Yehavis' ('I Myself wrote and gave [it]')" (according to the version of the Ein Yaakov).
23) Tanya, ch. 4.
24) As it is said (Iyov 11:9), "Its measure is longer than the earth, etc." See at length the maamar beginning "VeHu KeChassan," 5657.
25) Tanya, ch. 5.
26) Note Likkutei Torah, Mattos 83d: "Yaakov is the level of Torah... the principal revelation of the level of Emes."
27) Ohr HaTorah, Vayechi, p. 357a (end).
28) See the sources noted in Sefer HaErchim — Chabad, Vol. 2, pp. 569-572.
29) Torah Or, end of Parshas Vayeitzei.
30) Torah Or, ibid.; Likkutei Torah, Tzav 17b; and in many places.
31) This is similar to what is explained in Likkutei Sichos, Vol. 6, p. 198 ff., that relative to the level of Moshe (in and of himself) — the seeing of the essence — the mode of "a dwelling place in the lower realms" by way of refining the animal soul and the evil inclination does not apply (see also note 28 there). Note also Torah Or 40b.
32) In Biurei HaZohar, Vayechi (29d ff.) and Ohr HaTorah (Bereishis, Vol. 5, 991a ff.; Vol. 6, 1121a ff.), he explains the concept of "And Yaakov lived in the land of Egypt seventeen years" in terms of the connection between Yaakov and Yosef: "for the entire essence of the life of Yaakov's spirit is only the level of the revelation of the light that runs through from the upper extremity to the lower extremity," and Yosef, the level of Yesod, etc., is the one who brings and draws down "the generations of Yaakov" from Atzilus to Beriah, Yetzirah and Asiyah. See also Ohr HaTorah, Vayechi (386b), that through Yosef's drawing down into Beriah, Yetzirah and Asiyah, the transformation of darkness into light comes about. See there at length. It can be said that there is an advantage in "that the Tribes would, etc." — for regarding Yosef, since his task is to draw the matters of Yaakov down into Beriah, Yetzirah and Asiyah (see the above sources, that Yosef's refinement is "to elevate from Beriah to Atzilus, to be in the level of Atzilus itself"), in this there is not the true superiority of light from darkness; whereas the Tribes, who are in Beriah, Yetzirah and Asiyah, and whose service is refinement from the world of separation, the nullification of the yesh (see the above sources), thereby bring about the true superiority of light from the darkness itself. (See Ohr HaTorah, Vayechi 354b (beginning): that by making good out of evil, the good becomes of greater excellence, etc.; therefore specifically through "And Yaakov lived in the land of Egypt seventeen years" he merited the level of "good," etc.)
See also Likkutei Sichos, Vol. 6, p. 31 ff., that the reason why, after Yosef's death, a new descent began, and "it was as though on that day they entered Egypt," is that as long as Yosef was alive, Yaakov's blessing was still present in Egypt.
33) Accordingly, one can explain why the Alter Rebbe chose the version "engaged in Torah" (see above, note 10): for the concept of the superiority of light over darkness within Torah study itself comes through toil, since through the darkness and concealment over the light of the intellect one arrives at the depth of the intellect. As is known regarding the superiority of the study of the Babylonian Talmud over the Jerusalem Talmud (see Shaarei Orah, maamar "BeChaf-Hei BeKislev," ch. 54 [OCR reading uncertain] ff.; the maamar beginning "VeAvraham Zakein" and "VeYiten Lecha," 5666 (at length); the maamar beginning "Amar Rava Chayav Inish Livsumei," 5700 [OCR reading uncertain], ch. 11 ff.).
34) Accordingly, the Alter Rebbe's wording is all the more apt: "'To show the way before him to Goshen' — when one learns Torah, one becomes closer to the A-lmighty, blessed be He" — that is, it is possible that one may be far, and through the Torah one becomes close.
35) Tehillim 34:15.
36) Likkutei Torah, Re'eh 19b ff.; Derech Mitzvosecha 185b ff.; and elsewhere.
37) Yoma 86b.
38) Berachos 34b. See also Sefer HaMaamarim 5709, p. 183, in the note there.
39) Shabbos 32a.
40) Mishnah, end of Yoma. See also Tanya, ch. 25.
41) The text of the Morning Blessings.
42) Note Rambam, Hilchos De'os, beginning of ch. 6.
43) Koheles 7:29.
44) As explained in many places (the Hemshech 5666, at its beginning; and elsewhere), that in a "dwelling" the entire essence is found (as in a person's dwelling, in which his very essence dwells).
45) As is known regarding the interpretation of "two who are holding a garment" (cited in Keser Shem Tov (Kehot edition), Additions, 24b). Note also the saying of our Sages (Bava Basra 9a): "Greater is one who causes [others] to do than one who does."
46) See Zohar III, 153b. See also Likkutei Torah, Shemini Atzeres 92b; Shir HaShirim 3b.
Key Lesson
Even when a person finds himself in the "Egypt" and limitations of this world, Torah study lifts him above them, so that these can become his "choicest years." The Rebbe teaches that one should not seek out darkness in order to transform it; rather, the one who walks the straight path also gains the superiority of light from darkness by bringing others closer to Torah and teshuvah — and through this we hasten the coming of Moshiach.