Continuing on this sacred journey, we learn from the Sefas Emes the source of Yaakov Avinu’s amazing power to gather all of Yisrael together as one. Above, we presented his remarks, as follows: The power of Yaakov assists every assembly that is “l’shem shamayim”; for Yaakov incorporated all of Yisrael, as it is taught in the Zohar hakadosh. Therefore, on Shabbas Kodesh, which is a time of gathering, we are privileged to benefit from the “heritage of Yaakov.” After all, all of Yisrael are named after Yaakov and Yisrael. Thus, the entire source of assemblies is Yaakov.
Let us explain. It is evident from our sacred sefarim that this incredible universe referred to as “Kol Yisrael”—the source of all the untainted neshamos of Yisrael—is associated with Yaakov Avinu, who merited the distinguished name of Yisrael. HKB”H bestowed this name upon him, as it is written (Bereishis 35, 10): "ויאמר לו אלקים שמך יעקב, לא יקרא שמך עוד יעקב כי אם ישראל יהיה שמך ויקרא את שמו ישראל"—G-d said to him, “Your name is Yaakov; your name shall no longer be called Yaakov, but rather Yisrael shall be your name.” And He named him Yisrael. The advantage gained from this additional name is that it enables Jews to always elevate themselves before performing mitzvos to the universe of “Kol Yisrael”—where flaws and sins are nonexistent. As such, they can perform the mitzvos in a state of perfection.
I would like to substantiate the fact that the root of the neshamah of Yaakov Avinu, who merited being named Yisrael, is from the universe known as “Kol Yisrael,” which the Noam Elimelech depicted above as Adam Kadmon. We will refer to the writings of the esteemed Rabbi Yaakov Yitzchak of Lublin, zy”a, in his sefer Divrei emes (Vayeitzei). He comments on the passuk (ibid. 29, 1): "וישא יעקב רגליו וילך ארץ בני קדם"—Yaakov lifted his feet and went toward the land of the people of the East.
He interprets this to mean that Yaakov ascended from his madreigah in Olam HaZeh and went up to his root in Adam Kadmon alluded to by the word “kedem.” His goal was to extend the various types of “chesed”—referred to as “bnei kedem”—to the people of Yisrael until the end of the galus—i.e., the coming of Mashiach. This concurs fantastically with what we have learned—that Yaakov Avinu is the root of the neshamos of Yisrael in the universe named after him, “Kol Yisrael.”
We can suggest that Chazal alluded to this by saying (B.M. 84a): "שופריה דיעקב אבינו מעין שופריה דאדם הראשון"—the radiance (beauty) of Yaakov Avinu resembled the radiance of Adam HaRishon. In other words, “the radiance of Yaakov Avinu”—referring to the source of his neshamah—emanated from “the radiance of Adam HaRishon”—namely, Adam Kadmon—which the Noam Elimelech teaches us is where the source of the unsullied neshamos of Yisrael called “Kol Yisrael” is located.
This provides us with a better understanding of what we learned from the Maggid of Kozhnitz, zy”a. He taught us that the exalted universe of “Kol Yisrael” is revealed on every Shabbas Kodesh. For this reason, they instituted the formula we recite in our tefilos on Shabbas: "וינוחו בו 'כל ישראל' מקדשי שמך". For, as we know, Shabbas Kodesh is the heritage of Yaakov Avinu, as we have learned in the Gemara (Shabbas 118a): "כל המענג את השבת נותנין לו נחלה בלי מצרים, שנאמר אז תתענג על ה' והרכבתיך על במתי ארץ והאכלתיך נחלת יעקב אביך". Whoever delights in the Shabbas is rewarded with a portion without boundaries, as it states (Yeshayah 58, 14): “Then you will delight in Hashem, and I will mount you astride the heights of the world; I will provide you the heritage of your forefather Yaakov.” Therefore, it is specifically on Shabbas Kodesh that this universe, which is the source of the neshamos of Yisrael, named after our forefather Yisrael, is revealed.
It gives me immense pleasure to add what the Sefas Emes (Vayishlach) writes in relation to the passuk (Bereishis 33, 20): "ויקרא לו אל אלקי ישראל"—and he called it “El is the G-d of Yisrael.” They expound on this passuk in the Gemara (Megillah 18a): "מנין שקראו הקב"ה ליעקב א"ל, שנאמר ויקרא לו א"ל אלקי ישראל"—where do we see that HKB”H called Yaakov “El”? For it says: “And He called him ‘El,’ the G-d of Yisrael.”
The Sefas Emes explains that here we find that Yaakov Avinu was granted a status not granted to any of the other tzaddikim (Midrash Tanchuma Toldos 7). HKB”H does not associate his name with tzaddikim during their lifetime. Yet, here, HKB”H did associate His name with Yaakov Avinu. This is because Yaakov represents the entirety of the people of Yisrael. HKB”H does associate His name with the entire congregation, as is evident from the fact that we say “Elokeinu”—“our G-d.” Thus, we see here that HKB”H fulfilled Yaakov’s request (ibid. 28, 21): "והיה ה' לי לאלקים"—and Hashem will be a G-d to me.
In keeping with this discussion, we can explain why HKB”H bestowed His name on Yaakov Avinu while he was still alive specifically in relation to the name Yisrael, as it is written: "ויקרא לו אל אלקי ישראל". It is because in the heavenly realm known as “Kol Yisrael” all of the neshamos of Yisrael are in a state of perfection—untainted and blameless. As such, they deserve to be associated with the name of HKB”H even while alive.
