From the Teachings of the Lubavitcher Rebbe Rabbi Menachem Mendel Schneerson, Zt”l
This week's Torah portion, Miketz, contains an interesting exchange between Pharaoh, King of Egypt, and our Patriarch Jacob. When Joseph brought his elderly father to Pharaoh to introduce him, Pharaoh asked, "How old are you?" Jacob responded: "The years of my travails are 130. The days of the years of my life have been few and hard, and they have not reached those of my ancestors in their journeys."
What an odd answer to Pharaoh's question! Why did Jacob find it necessary to offer all this information, when Pharaoh had only asked him his age? Furthermore, how could he have described his years as being "few"? His lifetime was already longer than the 120 years allotted to mankind after the great Flood of Noah's generation. In fact, Pharaoh had only posed the question because of Jacob's ancient appearance.
In the literal sense, it could certainly be said that Jacob had not reached the years of his ancestors, for Abraham lived till the age of 175, and Isaac until 180. Relatively speaking, Jacob was still young. Yet according to the commentator Rashi, Jacob was speaking qualitatively about his life; in contrast to his forefathers, his years were short and his lifetime was difficult.
From this perspective, since Jacob's years were "hard," fraught as they were with difficulty, they were also "few," for they were not filled with the inner spiritual service he desired. Because his life was hard, Jacob did not reach the inner spiritual fulfillment with which Abraham and Isaac had endowed their years.
Of course, this lack of fulfillment is relative to the unique level which Jacob saw as his potential. Our Sages relate that Jacob's true desire was to live to his fullest capacity, in the perfect goodness and prosperity of the Era of the Redemption. Since this potential was not realized during his lifetime, Jacob considered his life as lacking.
Jacob felt it necessary to communicate this message, both to Pharaoh, and to his descendents. He wanted his children to know that even while they dwelt in "the finest place in the land of Egypt," and were being given "the fat of the land," they should be ever aware that their lives were not complete.
This is particularly relevant to us, the last generation of the exile and the first generation of the Redemption. We must feel that until the Redemption becomes manifest, our lives are lacking. This perception will lead to an increased desire and yearning for the Redemption, and also an increase in our performance of those activities which will bring Moshiach and usher in the Messianic Era.
Adapted from the works of the Lubavitcher Rebbe
Reprinted from the Parashat Noach December 6, 2002 - 1 Tevet, 5763 edition of L’Chaim, a publication of the Lubavitch Youth Organization. Adapted from the works of the Lubavitcher Rebbe.
Thoughts that Count for Our Parsha
"Suddenly, seven fat, handsome cows emerged from the Nile... Then, just as suddenly, seven other cows emerged after them, very badly formed and emaciated." (Gen. 41:18-19)
Pharoah's dream, in which he dreamt of two opposites, is like the exile. In exile we are faced with opposites all the time. One minute we pursue eternal, spiritual goals and the next minute we want things that are mundane and transitory. When the Redemption comes we will no longer feel this dichotomy. We will see how the purpose of everything in the world is purely for holiness and G-dliness. (Likutei Sichot)
And he asked them after their welfare (Gen. 43:27)
Some people only show an interest in their fellow man until they assume a position of power, whereupon it becomes beneath them to inquire about another. Joseph, on the other hand, despite being second in command over all of Egypt, approached his fellow man with the same humility as before his ascent to power.
If I lose, I lose. (Gen. 43:14)
Jacob was afraid that he would lose yet another son when his sons brought Benjamin to Egypt. "I lose" the first time was for Joseph and Shimon who were still there, and the second "I lose" was for Benjamin. Jacob was also referring to the exiles of the Jewish people. "I lose" the first time is for the first Holy Temple that was destroyed, the second "I lose" is for the second Holy Temple that was destroyed. After the Redemption, G-d will give us a third Holy Temple that will never be destroyed. (Bereishit Rabba)
Chanuka - The superiority of the "shamash"
The "shamash" candle, the one which is used to light all the others, is not part of the mitzva itself. Yet it is precisely this candle which is placed, by Jewish custom, above all the others in a position of honor. We learn from this that a person who lights the "candle" of another Jew, who shares his enthusiasm and love of Judaism with another until he, too, is touched and "ignited," elevates his own spirituality as well. (The Lubavitcher Rebbe)
Reprinted from the December 6, 2002/1 Tevet, 5763 edition of L’Chaim.
