From the Teachings of the Lubavitcher Rebbe Rabbi Menachem Mendel Schneerson, Zt”l
In the Torah portion of Mikeitz, Joseph orders his servants to hide his goblet in his brother's bags. He then sends a messenger to overtake them on the road. When the brothers learn that they are accused of stealing, they reply, "Far be it ("chalila") from your servants to do such a thing!"
One of the explanations offered by Rashi on the word "chalila," which is generally translated as "G-d forbid" or "heaven forefend," is derived from its root in the word "chulin," meaning profane or derogatory. The word also connotes common, i.e., anything that is not related to holiness.
The brother's reply to Joseph's messenger thus not only denied their participation in the theft, but expressed a much deeper concept: that the very idea of their involvement in anything other than the realm of holiness was absurd. In other words, the brothers were on such a high spiritual level that relating to the mundane, physical world was somehow incongruous.
Each one of the Twelve Tribes embodied a different path in the service of G-d. And while not every individual Jew is blessed with all of their unique character attributes, there are certain general aspects of their service that we all share in common. The brothers' declaration of "chalila" thus contains a practical lesson to be applied in our daily lives.
A Jew must know that his entire being - his very essence - is holiness. The Jew and the secular realm are two entirely different worlds. The mundane level of existence does not truly pertain to the Jew, to the point that involvement in the material realm is essentially foreign to him.
This extremely high level is not only something the Jew must feel inwardly, but must also be reflected in all of its external manifestations. The nations of the world should be able to see that, to the Jew, the very notion of "mundane" is just as incongruous as the notion of stealing. Indeed, it is this concept that was proudly articulated by Joseph's brothers to the Egyptian messenger.
Of course, the Torah commands that a Jew work within the framework of the physical world. "Six days shall you labor, and do all your work." But the intention is not that the Jew lower himself to the level of the profane; on the contrary, it implies the exact opposite. A Jew is required to involve himself in the world for the purpose of elevating the material plane of existence to holiness. This demonstrates that all his deeds are for the sake of heaven, and brings sanctity into the world.
Reprinted from Parshat Mikeitz 5762/2001 edition of L’Chaim, a publication of the Lubavitcher Youth Organization. Adapted from Volume 15 of Likutei Sichot
