Parshas Vayeishev
1. On the verse "וישב יעקב בארץ מגורי אביו גו'" ("And Yaakov settled in the land of his father's sojournings…"), our Sages say:1 "ביקש יעקב לישב בשלוה קפץ עליו רוגזו של יוסף" ("Yaakov sought to dwell in tranquility; the trouble of Yosef sprang upon him"). "צדיקים מבקשים לישב בשלוה, אומר הקב"ה:2 לא דיין לצדיקים מה שמתוקן להם לעוה"ב אלא שמבקשים לישב בשלוה בעוה"ז" ("When the righteous seek to dwell in tranquility, the Holy One, blessed be He, says: Is it not enough for the righteous what is prepared for them in the World to Come, that they also seek to dwell in tranquility in this world?").
The commentators3 explain: Since the World to Come is the "banquet hall" and this world is only like a "corridor," a person must always feel that he is only like a "stranger" in the world; and those who want to have tranquility in this world are "as though they transfer the importance of the banquet hall to the corridor."
This, however, is not understood:
a) How is it possible that Yaakov our forefather — one of the Avos, who "הן הן המרכבה" ("are themselves the Chariot"),4 "all of whose limbs were entirely holy and separated from worldly matters, and who served as a chariot only for the Supreme Will alone, all their days"5 — should, as it were, "transfer" the importance of the "banquet hall" to the "corridor" (this world)? Especially since he was the "choicest of the Avos."6
b) According to the above explanation, it emerges that "seeking to dwell in tranquility in this world" is an undesirable matter. Yet from the wording of our Sages, "Is it not enough for the righteous what is prepared for them in the World to Come, that they also seek to dwell in tranquility in this world?", it is implied that the complaint against the righteous is merely that they ought to be content with the World to Come — but not that the very matter of "Yaakov sought to dwell in tranquility" contains a deficiency in itself.
This proves that in wishing "to dwell in tranquility in this world," Yaakov was seeking not physical, material tranquility, but spiritual tranquility — to such an extent that it resembles the World to Come, in which "אין בו לא אכילה ולא שתיה כו' אלא צדיקים יושבין כו' ונהנים מזיו השכינה" ("there is neither eating nor drinking… rather the righteous sit… and delight in the radiance of the Shechinah").7 And the complaint, "Is it not enough…," consists in this: it suffices that such "tranquility" (akin to "delighting in the radiance of the Shechinah") is "prepared for them in the World to Come," but in this world one must utilize every moment (not for "tranquility," but) for avodah. This is similar to the saying of our Sages:8 "היום לעשותם ולמחר לקבל שכרם" ("Today to perform them, and tomorrow to receive their reward").
However, besides the fact that this matter itself requires explanation [what is the state of "dwelling in tranquility in this world," such that it resembles the World to Come?], it is not understood: Since in this world there must be avodah and not "tranquility" — how is it that "Yaakov sought to dwell in tranquility"? Yaakov's avodah was surely not for the sake of receiving a reward, not even for the sake of a spiritual reward (of tranquility); his only aim was to fulfill the Supreme Will.
c) After the conclusion of "the trouble of Yosef," there was indeed "ויחי יעקב בארץ מצרים שבע עשרה שנה" ("And Yaakov lived in the land of Egypt seventeen years")9 — he dwelt in tranquility in this world.
2. The core point of the explanation of this:*9
The meaning of "Yaakov sought to dwell in tranquility" is that he wanted tranquility not as a goal for himself, but as something bound up with the complete fulfillment of the purpose of his avodah — "למלאות רצון קונו" ("to fulfill the will of his Maker").10
This is similar to — and in the words of — the Rambam regarding the request and longing for the Days of Moshiach: that this is in order that "ימצאו להם מרגוע וירבו בחכמה" ("they find respite for themselves and increase in wisdom").11
And the complaint, "Is it not enough for the righteous what is prepared for them in the World to Come," is that at that time Yaakov was not yet able to receive the "tranquility," and therefore he then had to be content with this matter coming as a reward in the World to Come;
And through "the trouble of Yosef sprang upon him," Yaakov was elevated, and he was able to receive the "tranquility" [which is (as explained above) akin to the revelation of the World to Come] in this world as well. This is why we find that afterwards, his last seventeen years were in a manner of "And Yaakov lived" — these were years of "tranquility" in this world too.12
3. This will be understood by first noting that regarding the reward for mitzvos, we find two opposite aspects:
The intended purpose of the mitzvos13 is not that through them some other matter be attained, such as receiving reward and the like, but the fulfillment of the mitzvah itself: "שכר מצוה מצוה" ("The reward of a mitzvah is the mitzvah").14
And the fact that one receives reward for fulfilling the mitzvos is because "אין הקב"ה מקפח שכר כל בריה" ("the Holy One, blessed be He, does not withhold the reward of any creature"),15 and the like.
On the other hand, however, the reward that G‑d pays for fulfilling the mitzvos is not something that in itself has no connection with the mitzvah; rather, it is an effect and a result of the mitzvah itself.16 In the words of the Alter Rebbe:17 "הגורם שכר המצוה היא המצוה בעצמה" ("That which brings about the reward of the mitzvah is the mitzvah itself"), to the point that "משכרה נדע מהותה" ("from its reward we know its essence").18
This needs to be understood: Since receiving reward for fulfilling the mitzvos is due to a side reason (because "the Holy One, blessed be He, does not withhold the reward of any creature"), which seemingly has no bearing on the intent and purpose of the mitzvos — why then are the mitzvos such that they themselves are a cause of the reward (which is a) peripheral (matter)?19
4. Parallel to the two extremes mentioned above regarding the reward for mitzvos, we also find the same regarding the reasons for the mitzvos:
G‑d's will in the mitzvos20 [even in the mitzvos of the category of "eidos" (testimonies) and "mishpatim" (judgments), which have an intellectual reason] is a will that transcends reason;21 and the fact that there are reasons for many mitzvos is because the will of the mitzvos descended and became enclothed also in wisdom and intellect;22
But on the other hand, it is understood that this (the enclothement of the will in reason) is connected23 with the perfection of the will itself.24
5. The explanation of this may be said to be:
The perfection of G‑d's will in the mitzvos is that whatever the state and standing of the person fulfilling the mitzvos, he should sense the goodness and the necessity of the mitzvah. Therefore the will of the mitzvos became enclothed in reason, and it causes and brings reward, so that even a "young child" (spiritually), in the words of the Rambam,25 should, in his own state, sense their goodness for him.
6. However, since a created being is utterly incomparable to the Creator, the above-mentioned virtue of the mitzvos [that they are good for all categories and levels — which is because they are good in essence (and consequently) in utter perfection] will be revealed to the person who fulfills them in the Time to Come. Then there will be revealed the essential will and delight within the mitzvos, which is higher than reasons26 and reward (up to the level of "נחת רוח לבורא" — "gratification to the Creator"27).
And with great tzaddikim who merit "עולמך תראה בחייך" ("You shall see your world in your lifetime"),28 this revelation is present also in their avodah in this world — in their fulfillment of the mitzvos in this world, the essential will and delight stand revealed.29
7. In order for the essential will and delight to be able to be revealed in one's avodah, two conditions are required:
a) Utter self-nullification — the avodah must be entirely not for the sake of receiving a reward (not even for the sake of a spiritual reward), but solely to fulfill the will of one's Maker.
b) That this itself (his avodah to fulfill the will of his Maker) be in such a manner that it is his true being. That is to say, the will and delight of the person who serves is the will and delight of G‑d.
And these two matters are alluded to in the verse30 "שלום רב לאוהבי תורתך" ("Great peace to those who love Your Torah"), as will be explained.
8. The Previous Rebbe explains31 the reason why it says "Great peace to those who love Your Torah" — although regarding Torah the wording "those who learn Your Torah" would seemingly be more fitting: In order to attain the "great peace" that Torah brings, the study of Torah alone is not sufficient; love of Torah is also required. And further: the love of Torah must be not only because of the preciousness and virtue of the Torah itself, but mainly because it is "Your Torah" — because of the Giver of the Torah.
This needs to be understood: The verse "Great peace to those who love Your Torah" is cited in the Gemara32 as proof that "תלמידי חכמים מרבים שלום בעולם" ("Torah scholars increase peace in the world"). Now, since the matter of "great peace" specifically requires love of Torah (and because it is "Your Torah") — why is this emphasized in the proof from the verse, "Great peace to those who love Your Torah," whereas in the statement itself33 "Torah scholars increase peace in the world" [where too the wording is "increase peace," not simply "peace"] it says "Torah scholars" (without qualification), which means those who study Torah?
One may explain this as follows: By citing the verse "Great peace to those who love Your Torah," the Gemara intends not only to bring (another) proof that Torah scholars increase peace in the world, but also to add a further point — that "world" (here) also includes the Torah scholars themselves: through the Torah scholars effecting an abundance of peace in the world, they34 (the Torah scholars) also merit "great peace" even relative to themselves — which is a higher kind of "peace"35 than the "peace" that they effect in the world in the plain sense. The explanation of this:
The true meaning of peace ("great peace") is not (only) actual peace [that the opponent is overcome and makes peace], but that the very existence of an opponent is not applicable at all (and actual peace then follows automatically). This mode of peace exists only in His Essence: since He is the true Infinite, who has, heaven forbid, no limitations whatsoever, no (opposite or) opposing matter is at all applicable relative to Him.
And this is what "Great peace to those who love Your Torah" adds to "Torah scholars increase peace in the world":
The fact that Torah scholars have the power to effect peace in the world — the (actual) union of two opposites: the world (which conceals and opposes G‑dliness) with G‑dliness — stems from the "great peace" (the true meaning of peace) present in Torah, which is rooted in the Essence [as explained above, that Torah and mitzvos are the essential will and delight of His Essence].
And through Torah scholars effecting peace in the world (by virtue of the true meaning of peace that is in Torah), "great peace" comes about (even) relative to themselves: there is revealed in them the will and delight of the Essence that is in Torah.
And since, in order to merit this revelation, it is required (as explained above, section 7) that the avodah be with utter self-nullification, to fulfill the will of one's Maker — therefore what matters here is "those who love Your Torah": that their love of, and enthusiasm for, Torah (including also the aspect of Torah that "לימוד מביא לידי מעשה" — "study leads to action"36) is not (only) because of the Torah itself (because of the virtues within it), but because it is "Your Torah" — because of the Giver of the Torah.
9. We must still understand, however: Since the avodah of "those who love Your Torah" is only to fulfill the will of their Maker, it should follow that they have more vitality and enthusiasm in fulfilling the mitzvos than in Torah study (for the intent of the Will — a "דירה בתחתונים," "dwelling place in the lower realms" — is accomplished mainly through fulfilling the mitzvos, which are in physical things,37 lower even relative to intellect). Why, then, are they called "those who love Your Torah" — connecting it with Torah?
This will be understood according to the Alter Rebbe's explanation38 of the superiority of the self-nullification of Torah study over the self-nullification of fulfilling the mitzvos: In "performing the mitzvos," the person's nullification is "like a servant who fulfills the king's command and does his bidding"; whereas the nullification in Torah study is that "the word of G‑d — this is halachah… speaks from his throat." That is why "מאן מלכי רבנן" ("Who are kings? The Rabbis") — he is not in the state of a servant (who obeys and nullifies himself to the king); rather, his very being is the "king."
Accordingly, it may be said that this is why they are called "those who love Your Torah" (even though, due to their nullification to the Supreme intent of a "dwelling place in the lower realms," their main vitality is in fulfilling the mitzvos, as explained above) — because their fulfillment of the mitzvos, too, is with utter self-nullification, akin to the nullification of Torah. That is to say, their fulfillment of the mitzvos is not in a manner in which they do G‑d's will "like a servant who fulfills the king's command"; rather, their entire being is that they are in the state of a "chariot" through which G‑d's will is carried out, to the point that it takes place with them naturally and of its own accord — "מנפשיה כרעי" ("his knees bend of their own accord").39
And it is precisely by virtue of this utter self-nullification that they merit "great peace" — the "gratification to the Creator."
10. This matter is also alluded to in the two interpretations of "And Yaakov settled in the land of his father's sojournings" — that of the Maggid and that of the Alter Rebbe (both of whom have a special connection to Parshas Vayeishev, as is known that the Maggid's hilula was on Tuesday of Parshas Vayeishev, 19 Kislev 5533, and on Tuesday of Parshas Vayeishev, 19 Kislev 5559, the Alter Rebbe was released to freedom40):
The Maggid's interpretation:41 "And Yaakov settled in the land" — the fact that Yaakov descended "from his very lofty level to dwell in the land, in earthiness," was for the sake of "megurei aviv": in order to gather ["megurei is a term of gathering and bringing in, as in 'אוגר בקיץ' ('he gathers in summer')"] the sparks of holiness (found in the "land") "and to bring them in and elevate them on high."
According to this interpretation, it emerges that the content of "And Yaakov settled in the land of his father's sojournings" is an avodah that is connected (mainly) with fulfilling the mitzvos, which are enclothed in physical things ("land").
The Alter Rebbe42 explains: "Megurei" derives from the term for "fear" and also from the term for "storehouse" (as in "מגורה מליאה פירות" — "a granary full of produce, which is a vessel into which one stores"), and "aviv" ("his father") refers to "Supernal Wisdom." The meaning of "megurei aviv" is thus Supernal Fear, which is a storehouse and vessel ("megurei") for Supernal Wisdom ("aviv").
And he explains that "in the land of his father's sojournings" is connected (not with the avodah of fulfilling the mitzvos, but) with Torah study.
According to what was explained above (section 9) regarding "those who love Your Torah," it may be said that the two interpretations are not two separate matters; rather, one interpretation complements the other:
The Maggid's interpretation explains what Yaakov's avodah consisted of: Yaakov descended "to dwell in the land, in earthiness," in order to gather the sparks found there and elevate them;
And the Alter Rebbe adds that this avodah, (too,) was with him in utter self-nullification, akin to the self-nullification in Torah study (as explained above, section 9).
11. The above explanation of "And Yaakov settled in the land of his father's sojournings" — according to the two above interpretations of the Maggid and the Alter Rebbe — is also connected with the statement of our Sages (cited above, at the beginning of this Sicha) on "And Yaakov settled…": "Yaakov sought to dwell in tranquility":
The intent of the Midrash in "Yaakov sought to dwell in tranquility" is not that Yaakov wanted to "rest" from "the trouble of Esav" and "the trouble of Lavan"; rather, that there be revealed the "peace" and "tranquility" that had been effected through his refining the sparks that were in the captivity and in the straits ("tzaras" — "trouble") of Lavan and Esav.
And the reason he wanted the revelation of "tranquility" is (not for his own sake, but) because this revelation pertains (as explained above) to the complete fulfillment of the purpose of the avodah. And the matter of "Yaakov sought to dwell in tranquility" is connected with the explanation (section 10) of "megurei aviv": he refined the sparks found in "earthiness" (according to the Maggid's interpretation), and nevertheless he did so in the manner of Torah study (according to the Alter Rebbe's interpretation) — because this is the matter of "those who love Your Torah," which is a "vessel" for the revelation of "great peace," as explained above.
12. According to the above, we will also understand why the matter of "seeking to dwell in tranquility" in this world was specifically with Yaakov, and not with Avraham and Yitzchak [as the verse emphasizes, "in the land of his father's sojournings" — that with "his father," the "land" (this world) was in a manner of sojourning ("megurei")43]:
The avodah44 of Avraham and Yitzchak (the right line and the left line) was mainly "in the mode of supernal unifications in Atzilus," whereas Yaakov (the middle line), who "מבריח מן הקצה אל הקצה" ("extends from one end to the other" — from the very highest end down to the very lowest end), effected through his avodah also below.
Therefore — "And Yaakov settled in the land of his father's sojournings," which contains two matters: (a) His avodah "in the land" was in a manner of "settling" (being settled) — unlike Avraham and Yitzchak, whose avodah "in the land," since their avodah was mainly in Atzilus, was in the mode of sojourning. (b) Through the avodah of "And Yaakov settled… in the land," he was able (and therefore he "sought") to attain the matter of "dwelling in tranquility" in this world as well — the revelation of the essential will and delight of His Essence,45 whose will and delight is (specifically) in a "dwelling place in the lower realms."
13. Nevertheless, even through the above avodah he did not achieve "dwelling in tranquility" (it was only that he "sought…"45), and he arrived at the state of actual "dwelling in tranquility" only through "the trouble of Yosef." The core point of the explanation of this:
Yaakov's avodah of refinement (as he was in his own right) was such that even while he was in Lavan's house, Lavan had no dominion over him — Lavan entreated him: "הגידה לי מה משכורתך… אם נא מצאתי חן בעיניך… נקבה שכרך גו'" ("Tell me what your wages shall be… If I have now found favor in your eyes… Name your wages…"),46 and similarly with regard to Esav. Whereas Yosef, when he "was brought down to Egypt," was in a situation where he became a slave to Potiphar, until "ויתנהו אל בית הסהר" ("he put him into the prison");47 and even after he became viceroy, he was not his own master, but a second, as it were, to Pharaoh, receiving permission from him, etc.
It follows that the true settling "in the land of his father's sojournings" — the descent "to dwell in earthiness" and to gather the sparks of holiness found in the very lowest depths — was accomplished specifically through Yosef's descent to Egypt. And since "אלה תולדות יעקב יוסף" ("These are the generations of Yaakov: Yosef") — Yosef is the one who brings the matters of Yaakov down below48 — it consequently follows that through Yosef's descent to Egypt, Yaakov effected in the very lowest level.
And since "dwelling in tranquility" — the revelation of the essential delight, the gratification to the Creator — is connected with "settling" "in the land," the avodah in this world specifically in its earthiness, as explained above, therefore actual "dwelling in tranquility" could not be revealed even after the refinements of Lavan and Esav;
Only after "the trouble of Yosef," through which the descent and the refinement below, in Egypt, were effected — not only in terms of place, but (also and) mainly in the quality and level of the avodah, as explained above (being not his own master) — did Yaakov then merit actual "dwelling in tranquility."
(From the maamar beginning "Shalom Rav," 5738*)
Notes
1) Rashi at the beginning of our parsha (and much more is expounded on it).* See also Bereishis Rabbah 84:3.
*) It is absent in the first printing of Rashi, but it appears in the second printing, in Rashi manuscripts, and in all the printed editions before us.
2) So it is also in Bachaye on our parsha, on the verse (and similarly cited in the introduction to Tanchuma (Buber) from a manuscript of Tanchuma, p. 128, §13). In Bereishis Rabbah, however: "The Satan comes and accuses." But even there one must say that it is not merely an accusation — see the commentators cited in note 3.
3) See Akeidah, Gate 30; Yefeh To'ar on Bereishis Rabbah there, and in Yefeh To'ar HaShalem; Kli Yakar on the verse; and elsewhere.
4) Bereishis Rabbah 47:6; 82:6.
5) Tanya, ch. 23.
6) Zohar I (Sitrei Torah) 167b.
7) Berachos 17a. Rambam, Laws of Teshuvah 8:2.
8) Eruvin 22a, and sources cited there.
9) Beginning of Parshas Vayechi.
*9) See also Likkutei Sichos vol. 30, p. 176 ff.
10) Note Yefeh To'ar HaShalem there: "And Yaakov our forefather did not seek tranquility except for a good purpose — so that his name would become great among the nations and his words would be heeded, to call in the Name of G‑d, to do good in the world, and to practice charity and justice," etc.
11) Laws of Teshuvah, end of ch. 9. See also Laws of Kings, end of ch. 12; Commentary on the Mishnah, introduction to Perek Chelek; Yad, Laws of Teshuvah, beginning of ch. 9.
12) See Zohar I 216b: "When Yosef was separated from him, then 'I was not at ease' was fulfilled," etc. And in Biurei HaZohar there (31b): "As our Sages say, 'Yaakov sought to dwell in tranquility,' since G‑d had already given him rest from all his troubles, and through Yosef, the tzaddik, foundation of the world, he sought to dwell in peace and tranquility; but then the trouble of Yosef sprang upon him," etc. And the Zohar there concludes: "Here you have the last seventeen years in delights, pleasures, enjoyments and yearnings, as it is written, 'And Yaakov lived.'" And in Biurei HaZohar there, at the end of the page: "And there is in the delights and pleasures something like 'delighting in the radiance…'." See also Likkutei Levi Yitzchak on the Zohar there (and there is a printing error there in the reference of the note: instead of "there," it should read 184a).
13) Likkutei Torah, Re'eh 28d ff. Likkutei Sichos vol. 5, p. 243 ff. Above, end of p. 247 ff.
14) Avos 4:2.
15) Mechilta (and Rashi), Mishpatim 22:30. It concludes: "If so with an animal, all the more so with a man."
16) See Shelah 12a ff.
17) Tanya, beginning of ch. 37. See also Likkutei Sichos vol. 5, p. 135, note 23, and the marginal note there.
18) Tanya, ch. 39 (53a).
19) And even if we say (see similarly Likkutei Sichos vol. 3, p. 1009) that precisely through this (the reward being caused by the mitzvos) the reward is in utter perfection — nevertheless, since the mitzvos in themselves are a matter unto themselves, which is incomparably loftier than the matter of reward, it cannot be said that something new would be introduced into the mitzvos (which are the main thing) — that they should be such as to be a cause of the reward — just so that the reward (especially as it is only a peripheral matter) be in perfection. One must therefore say that this also pertains to the perfection of the mitzvos themselves, as explained below in section 5.
20) Hemshech 5666, pp. 54, 66. See also Likkutei Torah, Shelach 40a, and in many places. See also Likkutei Sichos vol. 8, p. 230 ff., and the sources cited there.
21) And not only is it not grasped by our intellect; rather, it is an essential will, "for which there is no reason at all," to the point that it does not even have a "hidden and concealed reason" (Hemshech 5666, p. 76).
22) Therefore, the fulfillment of "mishpatim," too, must be with acceptance of the yoke because of the command within them, as in the wording of the blessing over all mitzvos: "and He commanded us."
23) Therefore, for several of the mitzvos that are chukim there is a reason (see Chinuch, mitzvos 92, 551). Note that even regarding the Red Heifer, our Sages said (Bamidbar Rabbah 19:6), "To you I reveal the reason of the Heifer" — except that the reasons of "chukim" differ from the reasons of "eidos" and "mishpatim." This is not the place to elaborate.
24) For otherwise — since the will in the mitzvos is the essential will of His very Essence — why would it become enclothed in a reason that is incomparably beneath it?
25) Commentary on the Mishnah, introduction to Perek Chelek.
26) Hemshech 5666, p. 36; end of p. 77 ff.; and in many places.
27) See Hemshech VeChachah 5637, chs. 2 and 15. Likkutei Sichos vol. 5, p. 245.
28) Berachos 17a.
29) The reason this must be so (that with great tzaddikim the gratification to the Creator should shine in their avodah in this world) is that precisely through this it is revealed that the will in the mitzvos is the will of His very Essence [for if the revelation were only in the World to Come (while in this world it must be concealed), that itself would be proof that it is not the will of His very Essence, which is not defined by any limitation, heaven forbid (similar to what is explained in Likkutei Sichos vol. 5, p. 245, regarding the revelation of the Essence in the World to Come)].
30) Tehillim 119:165.
31) Maamar beginning "Shalom Rav," 5704, at its end.
32) End of Berachos, and sources cited there.
33) And similarly in the [second] proof, from the verse "וכל בניך למודי ה' ורב שלום בניך" ("And all your children shall be taught of G‑d, and great shall be the peace of your children"), cited in Berachos there — even though there too it says "and great shall be the peace" — it says "your children" ("do not read 'your children' [banayich] but 'your builders' [bonayich]"), which denotes Torah scholars* who study Torah; and the matter of "those who love Your Torah" is not mentioned there.
*) As our Sages say (Shabbos 114a): "What is meant by 'builders'?… These are the Torah scholars."
34) This is not so in the verse "and great shall be the peace of your children" — there the main point (of peace) concerns their effect on the world, which is why they are called "builders," since they are occupied with the building of the world (Shabbos there). Note Sifri, Naso (6:26), and Bamidbar Rabbah 11:7: "Great is the peace given to those who love Torah, as it says, 'Great peace…'; great is the peace given to those who study Torah, as it says, 'And all your children…'."
35) It may be said that this is the meaning of "shalom rav": "rav" is an adjective describing "shalom," indicating that it is of the infinite level and of a different kind. Whereas regarding the peace effected in the world, it says "verav shalom" ("abundant peace") and "increase peace in the world" — which is an increase in quantity (in extension), and not a different kind. See the maamar beginning "Shalom Rav," there, at its beginning.
36) Kiddushin 40b. Bava Kamma 17a.
37) See Tanya, beginning of ch. 37, that "this ultimate perfection" (referring to the "dwelling place in the lower realms" mentioned at the beginning of ch. 36) depends on the performance of the mitzvos. See also Likkutei Sichos vol. 8, p. 108, note 56.
38) Torah Ohr on our parsha, 26b. Note also Tanya, ch. 23.
39) Yerushalmi, cited in Tosafos, s.v. "Iyun" — Shabbos 118b.
40) Hayom Yom, 19 Kislev.
41) Or Torah 18, end of col. a.
42) Torah Ohr, there.
43) See Kli Yakar on the verse, and the commentators on the Midrash cited in note 3.
44) See Biurei HaZohar, Vayechi 29c; 30c; and in many places.
45) Note the end of the maamar beginning "Vayeishev," 5675 (in Hemshech 5672).
46) Vayeitzei 29:15; 30:27–28.
47) Our parsha, 39:20.
48) See at length Biurei HaZohar 29d ff., and elsewhere.
*) Printed in full in Sefer HaMaamarim Melukat, vol. 2, p. 199.
Key Lesson
Yaakov sought tranquility not for his own comfort, but so that the G‑dly delight brought about by his avodah would be openly revealed even in this world. That revelation comes to one who serves with complete self-nullification, as one who loves "Your Torah" for the sake of its Giver, and who goes down to refine even the lowest places. This is why Yaakov's tranquility came about only after Yosef's descent into Egypt.