Parshas Mikeitz English

8/3/2019 Parshas Mikeitz English

1/13


2/13


3/13

Dei Chochmah LNafshechah Parshas Mikeitz

3

Shalosh SeudosofParshas Mikeitz 5770

" , - . ,

, . ,

, . ,

, , , ."

And it came to pass at the end of two full years, that Pharaoh dreamed: and,

behold, he stood by the river. And, behold, there came up out of the river seven

kine, well-favored and fat-fleshed; and they fed in the reed-grass. And, behold,

seven other kine came up after them out of the river, ill-favored and lean-fleshed;

and stood by the other kine upon the brink of the river. And the ill-favored and

lean-fleshed kine did eat up the seven well-favored and fat kine. And Pharaoh

awoke.1

Learning from Yosef

Reb Nosson of Breslov explains that when a person merits to succeed in his

service of Hashem, this parallels the seven well-favored kine and the seven full and

healthy sheaves of Pharaoh's dream. Afterward, he can fall from this level and feel as

though he has never yet managed to serve Hashem in his life, because he has forgotten

everythingthe good seven kine and sheaves have been "swallowed up."2 This parallels

the statement in the Gemara, that a person who failed to recite Shema on a singleevening is considered as though he had never said Shema in his life.

3This is because the

person feels so far from his prior avodah, it feels to him as though he has never recited

1Bereishis 41:1-4

2Likutei Halachos,Hilchos Chanukah 3:7

3Berachos 63b


4/13


4

Shema in all his days. "And when they had eaten them, it could not be known that they

had been consumed."4

This is the nature of Pharaoh, rooted in the world o Binah which parallels the

"throat" level ofArich. When one finds himself beset by these feelings, the only thing

that he can do is to, "Go to Yosef, who will tell you what to do." He must receive the

teachings of the true tzaddikim which will clarify the pathway of avodas Hashem for

him.

During Chanukah, the gates of heaven open and lofty light is revealed. We mustreceive this light in the manner that the tzaddikreveals it so that we will be able to take

lasting possession of it. If one does not go to Yosef, the ill-favored kine swallow the

well-favored ones. Even if he served Hashem for a number of days or for a certain

period sincerely, he could find that it is all swallowed up, G-d forbid. Holiness, for it to

really be holiness, needs to be lasting; the days of Chanukah are meant to change us, so

that we will be altered afterward. Rebbe Nachman of Breslov taught that every festival

must change the person entirelyhe cannot remain the same person at all. This is the

meaning of, "Go to Yosef"we must learn the path ofavodah from the true tzaddiksothat we can experience genuine spiritual change and ascent catalyzed by the festival.

Holy Serenity

TheZoharteaches: "From the aperture of the 'nose' is drawn a spirit of vitality

for Moshiach."5 The "nose" here refers to the nose-position within Arich. Yosef

HaTzaddik is associated with the nose, as we find in the Zoharas well: "The two eyes

are associated withNetzach, and the nose is Yesod"which is the aspect of Yosef.

The days of Chanukah are when the light of the Torah is revealed, and it is a

time that is especially suited to receiving the spirit of vitality that is within the Torah,

and the true serenity that comes from binding oneself to G-dliness. The only true

serenity is to be found within faith and holiness. When a person struggles to bind

4Bereishis 41:21

5Zohar, Parshas Terumah 177


5/13


5

himself to emunah and makes peace with it alwayswhen he is constantly thinking

about the Shechinahhe has come upon the only real way to reach genuine serenity.

When one is bound to true faith and trust in G-d, he is saved from anger and suffering

he has received the calming spirit that is rooted in the "nose" [the "long nose" or

patience ofarichas apayimArich Anpin]. He is patient and serene until Hashem says,

"I forgive." [Note: Chanukah is the final sealing of the days of awe. Sometimes one has

to be patient until he feels sure that Hashem has forgiven him.]

The Zohar also explains that the two apertures of the "nose" have differentqualities: from the right is drawn the "spirit of life," while from the left is drawn the

"spirit of the life of life." The Arizal clarified that Yosef HaTzaddikwhose aspect is

that of this "nose"also comprises two elements: that of Yesod as well as that of

Malchus. Yesodparallels the right aperture, whileMalchus parallels the left. The "nose"

sheds its spiritual influence down until the level of the "chest," and this parallels Abba

which extends from the "throat" level until the "chest." The mouth is associated with

Imma, which extends down to the navel, as the Vilna Gaon and the Leshem explain.

The Kabbalists teach that theyichudofAbba andImma is accomplished throughthe Torah. The root of bothAbba andImma is the mouth [just as the nose and the mouth

actually share passages at the throat, and only appear to be distinct externally], as the

verse says, "May he kiss me with the kisses [two, not one] of his mouth." [Note: This

verse also refers to the dveikus that the Jewish people experienced when we received the

Torah at Sinai, as Rashi explains there at the beginning ofShir HaShirim.] Theyichud

ofZe'ir Anpin andMalchus needs to be aroused constantly, so that it will be perpetual

[so that shefa from above can flow down to vitalize all of the creation]. But the yichud

ofAbba andImma does not need to be constantly aroused because it is already in a state

ofyichud. Even though not everyone manages to make a yichudofZ"A and Nukvah,

nevertheless everyone does devote themselves to Torah study [on some level], which is

their manifestation of the perpetual yichudofAbba andImma. Still, Hashem has sworn

that He will not enter into His heavenly Yerushalayim until He enters into this earthly


6/13


6

Yerushalayim; this means that people do not manage to learn Torah properly ["heavenly

Yerushalayim"] unless they have some contact with the light of the true tzaddikim who

do manage to make theyichudof the Holy One and His Shechinah [Z"A andNukvah] at

this "earthly" level. When they do have such a bond with these tzaddikim, then it is

possible for them to make a yichud in their Torah study that goes deeper than the

superficial level of simple learning alone. It was to this plumbing of the depths ofyichud

and dveikus in Torah study that the Baal Shem Tov referred when he said, "'The Torah

of Hashem is pure'She is intact, no one has so much as touched her yet." The Torahonly reveals herself to the person who has merited to achieve dveikus with it in the

yichud of neshiking or "kissing"the more inward level of the yichud ofAbba and

Imma.

There are thirteen attributes of Divine mercy [which are rooted in Arich]; eight

of them are associated withAbba and they are the middos fromE-l Rachum untilNotzer

Chessed. The final five are from Notzer Chesseduntil v'Nakeh, and they are associated

with Imma and the more external aspect of Kesser. [Note: The first two names

HaVaYaHare not counted among the thirteen; rather, they transcend them and are theroots of the thirteen to follow.] The first eight middos are drawn down from Abba to

Ze'ir Anpin, and thenZ"A takes another, ninth, middah for itself from the side ofImma.

It is possible for Z"A to assume a ninth, additional middah from the side ofImma

because, at their root at the level of the "nose," the two apertures are part of the same

structure. Just asAbba andImma are bound together at the root, Z"A which is rooted in

Abba can also "take on" another element from the side ofImma. This ninth middah is

, as in . [Note: This ninth, additional middah is actually the

completion of the eighth if we were to read them straightforwardly.]

The fact is that the entire creation is in a state of great distance from G-

dliness"I have called out to G-d from the place of constriction"and if one wants to

be able to have some sense of G-dliness in this world, he must make his way to Yosef,

to the tzaddikwho expresses the concept of the "nose" or Yesod. This tzaddikis able to


7/13


7

reveal that one can access both "apertures" through Torah studynot just the first eight

middos until Notzer Chessed, but even the final five which begin with . The

"thousands" hinted at in the middah of [which is the first that is from the side of

Imma] are the "thousands" of harsh dinim that are expressed within the Names " and

" [with their alefs]. To sweeten these harsh judgments, he must learn from the

tzaddikhow to study Torah while drawing from the left aperture of the "nose"from

the "spirit ofchayei d'chayim" and not only chayim as on the right. This means that he

must learn from the tzaddikhow to study Torah while deeply attached to the Shechinah,so that he can be infused with the vitality from the source of life itself, which is emunah.

Then he will indeed find that the Torah is suffused with vitality, and he will be able to

mitigate harsh judgments and all of his extraneous thoughts through the combined

influence ofNotzer Chessed l'Alafim.

If a person suffers from extraneous thoughts while he studies Torah, G-d forbid,

it really is for his ultimate benefit since Hashem wants the person to purify his mind

further and search harder [and struggle more] to find G-dliness in the Torah that he

learns. Such challenges are only meant to force the person to seek the remedy, which isincreased focus on emunah and Hashem Himself [and not only the words of Torah

before him].

Whenever there is a genuine yichud, it is certain that true chessed will

eventually come of it. [Just as the trueyichudofAbba/Imma andZ"A/Nukvah results in

the joining ofNotzer ChessedtoAlafimthat the chessedshould reach further and have

a greater and more lasting effect.] On the personal level, this means that experiencing

the light of Yosef when one studies needs to be transformative; one must become a truly

good person who only does good to his fellows. When the bond between Yosef andDovid [Z"A andNukvah, right and left], YesodandAteres HaYesod, is revealed, one is

filled with real serenity and becomes able to act with genuine chessed to others. If

serenity is lacking, it is difficult to be good to others. But this world was built on

chessed, it depends on chessed, and we all need to be filled with the spirit of giving and


8/13


8

benevolence. The only way to get there is through learning a great deal of Torah with

dveikus.

The Torah Study of Chanukah

The changes we need to make during Chanukah involve commitment to devote

ourselves utterly to attending Torah lectures that embody the spirit of Yosef; we must

act with self-sacrifice to "go to Yosef" [mesirus nefesh is the nature of the left aperture].

Our order of study must be a "chok that cannot be abrogated." The word chokis itself

associated with Yosef, this is the aspect of Yesod. [We see that Yosef gave each

supplicant his allotment or chok of bread. In addition, he is the ruler known as a

mechokek, the one who carries the staff ofYesod.] One must have his daily allotment of

Torah, and each person can arrange his learning in accordance with his ability and his

naturebut it must be as binding as law for him. If one is inconsistent in his schedule,

his Torah winds up in tatters and it is no wonder that he derives no vitality from it. So

there must be a daily allotmenteither of time or of the amount of material to be

covered. This is the power of Yosef: "He placed a chokin his flesh, and he sealed his

descendents with the mark of the holy bris."

The Greeks wanted to "make them forget Your Torah" in order to "make them

transgress the chukim of Your will." The main fulfillment of the Torah is only possible

when its regimented study is an inviolable law. We must not pass through this Chanukah

unchanged; it cannot be that after it is "swallowed," it is as though it never entered into

us at all. The way that we will know if Chanukah has altered us is if afterward we are

rededicated to our regular Torah study, and pursue it seeking the essence of vitality,

which is dveikus and emunah. In this too, each person focuses on Hashem as he studies

to the degree of his ability and in accordance with his own natureeach person on his

level. In this way, his spirit is purified level by level.

We find these concepts paralleled in the comments of Rashi: "'Well-favored'

This signifies the days of plenty, when people look favorably on one another, and no

one is parsimonious with his friend." When one sees his fellows in a good light and feels


9/13


9

benevolently toward them, it is a sign that he has not been swallowed by the ill-favored

kine. This is what saves a person from the klippah of Yavan, and Torah study in the

maner of Yosef is what gives him strength to fight for the holy Torah with ever-

increasing self-sacrifice. It is from this that the greatest miracle is born: that one can

change himself and truly draw closer to Hashem. And when one is bound to Hashem, he

finds that the vanities of this world become like nothing in his eyes. And, on Chanukah,

he will follow the path of Yosef and distance himself from anything that is the opposite

of holiness.

The Rewards of Prayer

The Baal Shem Tov taught that every prayer offered by a Jew is accepted on

high. Even though a person can sometimes pray for a long time for a particular need and

find that he is still waiting to see a change for the better, it is certain that the Shechinah

has received those prayers. If they have not been effective for his own situation, they

nevertheless are certain to have improved the state of the Shechinahand there is no act

of greater lasting value than to work on behalf of the healing and uplifting of the

Shechinah. The tzaddikim focus their prayers on the Shechinah to begin with, but even if

one is not on that level he will still find after he leaves this world to what extent he also

managed to improve the state of the Shechinah through his prayers. In this merit, he will

also come to bring about the effects for himself and all of the Jewish people that he

originally intended. As the deeper works teach: "If one merited to act for the King's

honor, fortunate is he, fortunate is his lothe will merit to travel through all of the

worlds and no one will be able to block his way."

While it is true that each of us has his own personal needs for which he prays,

nevertheless if he can hold onto the thought that all that is lacking in his life is linked to

lacks within the Shechinah, he also comes to this great level. The absolute servant of

Hashem pays no attention to whether his prayers bring about worldly changes since his

goal is only dveikus. But even a simpler person can focus on the Shechinah to the extent

that he is able, and this will certainly help him have holy thoughts and develop a bond


10/13


10

with the Shechinah. One should not think that this concept is difficult to fulfill or is far

from his level. The Baal Shem Tov revealed that this is something within the grasp of

every single Jew.

We know that one who prays for his friend is answered first. When one sees his

friend's pain and prays for him, he draws down Divine mercy. We have learned that

when one sees the suffering of the Shechinah, she is telling a person about her troubles,

through the troubles that come to him. Rebbe Nachman of Breslov discussed this in

Likutei Moharan. When a person really understands what he lacks and what he needs,he has insight into what the Shechinah lacks. When he is focused on the Shechinah, he

is considered like one of the King's men, His own close circle, and he begins to know

what holy serenity means and to feel the Shechinah in everything that he does. Then, as

a matter of course, good influences descend to him and he receives the shefa that he

requires.

This concept is expressed in Yosef's words to Binyamin: "G-d will give you

chein, my son." Rebbe Nachman explains the significance of the link between the letters

ches and nun in the first lesson ofLikutei Moharan. It is the connection between theHoly One [Divine wisdom embodied in the chesChochmah and chiyus or vitality] and

His Shechinah [the nun is Malchus ]. One accomplishes this by

looking for the Divine wisdom that exists within and enlivens everything, and by

binding himself to Hashem in everything. This is not beyond the ability of anyoneit is

a simple matter to focus one's intent on the Shechinah.

This is the deeper meaning of the phrase that introduces our prayer: "Hashem,

open my lips" May my lips open and may the Shem HaVaYaHbe revealed there. May

the Shechinah be enclothed within my words of prayer. This kind of focus is like a

mikvehwith a single instant of bonding ["kissing"] between the source of pure water

and the pool that will be used to immerse, the entire pool becomes fit as a mikveh. Even

when a person is far from true dveikus, an instant of real connection immerses him in the


11/13


11

life-giving waters of Divine vitality, and he can be graced with true holy serenity and all

the good that comes from it.

Now we can better understand the relationship between Yosef and Binyamin.

Yosef is the aspect ofchayim, while Binyamin is the aspect ofchayei d'chayim; theirs is

the bond between Torah and emunah. Binyamin [which is the place of the Beis

Hamikdash and its offerings] is the lofty avodah of "feeding" the Shechinah. Although

Hashem requires nothing, nevertheless He taught us in the Torah that the offerings are a

"sweet savor" to Himthey provide Him with satisfaction that we are binding our willto His will. So even though the Shechinah needs no offerings [i.e. prayers], nevertheless

Hashem makes it so, that our Torah and avodah "feed" the lacks within the Shechinah

[so that His presence will be revealed in the world]. The avodos of Yosef and Binyamin

[Torah and emunah] generate a bond with Yehudah, the root of the true redemption and

the essence of Dovid Melech Yisrael.

Finalizing the Seal

The deeper works explain that Chanukah is the finalization of the sealing of the

judgment of the yomim nora'im. On Rosh Hashanah we are told that the "angels

tremble." Even great tzaddikim quake in fear before Hashem's judgment, for who can

say, "I have cleansed my heart?" and done all that is necessary to bring about the

yichudim of Rosh Hashanah and Yom HaKippurim? During the days of awe, one must

enter into the innermost sanctum and come before Hashem's throne of glory just like the

kohein gadol. Who can say that he has completed this avodah as it needs to be done?

The only way to accomplish that goal is by following the path of Shimon HaTzaddik,

and to enter into the kodesh hakodashim with "an old man"to go with the Shechinah.

[Note: The Gemara describes that throughout the years that Shimon HaTzaddik served

as kohein gadol, he appeared to enter the kodesh hakodashim accompanied by an old

man dressed in white. During his final year, this figure was dressed in black and that

was how he knew that it would be his last. There is much discussion of this figure, since

it is forbidden for the kohein gadol to enter with anyone at all. Here we understand that


12/13


12

it was the Shechinah itself.] It is only the person who goes with the Shechinah that can

manage to enter into all of the worlds.

How, then, are we to finalize the sealing of judgment for the good now that the

days of awe are past? We must, even now, bind ourselves to that zaken echad. We must

pray in the manner of, "MayHaVaYaHfill all of your requests"may the needs of the

Shechinah fill all of the prayers that we offer, each of us to whatever extent that he can.

During these long nights of Teves, may Hashem's presence be revealed among the lower

worldsmay we merit that Yehudah approaches Yosef, that the two kings meet, so thatTorah and prayer will be joined and G-dliness will be revealed in all of our deeds.

Let Your Soul Know Wisdom

Yosef is the provider; the light of the true tzaddikshines throughout all of the

worlds. Drawing close to him, however, depends on a great deal of prayer. Hashem

gifted us with three prayers every day, and they parallel the three mochin [aspects of

holy awareness]. If a person finds that his Torah study is lacking, he should check to see

if perhaps he did not pray with proper focus, or did not pray Minchah with a minyan, G-

d forbid. Weakness in prayer means that the person has, by his own actions, weakened

his capacity to understand the Torahhis mochin have been affected. This is the deeper

meaning of Yosef rebuking the tribes; he was charging them with having damaged their

avodah by disconnecting from proper prayer.

"And Yosef recognized his brothers, but they did not recognize him." A person

does not recognize the extent to which he must act with self-sacrifice for prayer. And

this is all the more true of the fourth prayer of the daychatzos and hisbodedusas it is

of the three prayers that are included within that fourth. It is precisely through these

three/four prayers that one attains holy mochin; and if one does not expend the

necessary energy, it is no wonder that his mind is sealed against the light of the Torah.

This the meaning of: " " Let your soul

(nefesh) know (dei) wisdom (Chochmah) and it will be a crown (Kesser) for your


13/13


13

head.6

One must devote himself to acquiring the Torah's wisdom, it must penetrate his

very nefesh, and then he will merit the light of Kesserthe light of Moshiach will

constantly shine within him.

May Hashem have mercy, that the light of Chanukah will stay with us forever.

May we be sealed with the sign of the holy bris and be worthy of carrying out actively

the Divine intent. May our eyes see, immediately, Your Kingshipwith the arrival of

our righteous redeemer in mercy. Amen.

Translated and adapted by Rav Micha Golshevsky.

6From the Shabbos zemerDror Yikrah, based onMishlei 24:14.

Documents

Parshas Mikeitz English