1. A Contradiction in Themes
The Shelah writes regarding our Parshah that all the festivals of the year share a thematic connection to the Torah portions read during the time those festivals occur. He explains that this includes even those festivals established long after the Torah portions were given.
Accordingly, it is understood regarding the festival of Yud-Tes Kislev, which occurs this year (and in the majority of years) during the week of Parshas Vayeishev, that the theme of this Yom Tov is bound up with and alluded to in Parshas Vayeishev.
At first glance, however, not only does there appear to be no connection between the content of the Parshah and the theme of Yud-Tes Kislev, but on the contrary, the Parshah seems to be the complete opposite of Yud-Tes Kislev.
Yud-Tes Kislev is the day on which the Alter Rebbe was granted freedom, and is the Day of Redemption for the teachings of Chassidus, as is well known and publicized. In contrast, the Parshah speaks of the “beginning cause of the descent of the Jewish people to Egypt:” It begins with Yaakov Avinu sending Yosef “from the valley of Chevron” and details the subsequent events, concluding with the sale of Yosef and his descent to Egypt. This descent led to “bringing our forefather Yaakov down to Egypt.”
[In the words of the Midrash: “This may be compared to a cow that they were dragging to the slaughterhouse, but she would not follow. What did they do to her? They dragged her calf before her, and she followed him against her will and not for her own good. So, too, Yaakov Avinu was fit to descend to Egypt in chains and iron collars... Hashem said: ‘He is My firstborn son, and I will bring him down in disgrace?’ Rather, ‘I will draw his son before him, and he will descend after him’—against his will and ‘not for his own good.’”]
{From the above it seems that the theme of the Parshah is that of exile and descent?}
2. The Purpose of the Descent
We can explain the bond and connection between them based on the known principle that the Egyptian exile was not a punishment. On the contrary, its purpose was the fulfillment of the promise “and afterwards they will go out with great wealth”—literally, in a material sense, and also spiritually, for, the Egyptian exile prepared the Jewish people in a way that “When you take the people {out of Egypt}, you shall serve G-d on this mountain,” enabling them to receive the Torah at Mattan Torah.
This concept — that Galus is not an end in itself, but rather its entire intent and goal is the elevation achieved through the Redemption that follows — was openly revealed regarding Yosef. As the narrative is told in its plain sense: Yosef’s sale and his descent to Egypt came about (— from a human perspective —) through the undesirable intent of Yosef’s brothers. Yet, subsequently, the truth and purpose of the matter was revealed, as Yosef framed it: “For it was to preserve life that God sent me before you... to make for you a remnant in the land, and to preserve [it] for you for a great deliverance. And now, you did not send me here, but G-d...”
Similarly, the Midrash emphasizes regarding the verse, “And Yosef was brought down (הורד ) to Egypt”—that this implies “Kivshon—dominion.” This is analogous to the verse, “And he shall rule (וירד ) from sea to sea,” and the verse, “For he rules (רודה) over the entire region beyond the river.” The concepts of “Kivshon” (dominion) and “Rodeh” (ruling) are derived from the word “hurad” (brought down). Thus, our verse also implies that the intent and goal of this “bringing down” was for Yosef to become the conqueror and ruler, the Viceroy of Egypt, without whom “no man may lift his hand or foot.”
This parallels the imprisonment and redemption of Yud-Tes Kislev: The imprisonment was not an isolated event followed by redemption; rather, the redemption was the ultimate purpose of the imprisonment itself.
As the Rebbe (Rashab) stated, that although it is difficult to say this, it is nevertheless true that the revelation that followed Petersburg was analogous to the statement of our Sages: “The olive, when crushed, produces its oil.” The implication of the parable is understood in the analogue: The “crushing” is, from its beginning, entirely for the sake of “producing its oil.” As the Rebbe (Rashab) continues: “So too, through the accusations in Petersburg, specifically the Pnimiyus (inner dimension) was revealed... and the main intent was specifically the revelation of Pnimiyus.”
{This is understood, for} as is well known, the concept of “your wellsprings shall spread outward” — the enclothement of Godliness within intellectual comprehension — began primarily after Yud-Tes Kislev.
This was also the accomplishment of Yud-Tes Kislev regarding the nations of the world and the government ministers: The imprisonment brought about a situation where “His {G-d’s} Name... became great and sanctified... in the eyes of all the ministers... and they answered and said concerning this, ‘This is from Hashem; it is wondrous in our eyes.’” Consequently, they gave permission to publicize the inner dimension of the Torah, the teachings of Chassidus.
3. Simultaneous Descent and Dominion
Nevertheless, the matter is not yet entirely understood: Ultimately, in Parshas Vayeishev, the text speaks openly about the descent of Yosef to Egypt, etc., including his placement in prison, while the good and the benefit that resulted from Yosef’s descent to Egypt is revealed (and related) only afterwards, in the subsequent Torah portions. This is unlike the redemption of Yud-Tes Kislev, which was accomplished in actuality on that day.
Therefore, we must say that in our Parshah too, there exists a theme and content of Redemption itself.
We will understand this by prefacing with the explanation of the Midrash cited above: Our Sages state that the concept of “Kivshon” (dominion) is indicated in the wording “And Yosef was brought down (הורד ) to Egypt” itself. The Midrash explained that “This is analogous to the verse ‘And he shall rule (וירד) from sea to sea’.”
From this, it is understood that Yosef’s descent to Egypt did not merely lead later to “Kivshon” (to his becoming a Viceroy, at which point he actually became the ruler over them), and that this was the goal of the “And he was brought down (הורד) to Egypt.” Rather, the connection is even deeper: Both concepts are in the same word “Hurad” (הורד) — (“Hurad” implying descent, and “Hurad” sharing the root of “V’yeird” ([וירד ], ruling). This implies that at the time the descent took place, there was simultaneously “V’yeird” (dominion) — “Kivshon.” This is so even though these appear, at first glance, to be opposite concepts.
We must also understand another point: The Midrash there subsequently cites another interpretation of “And Yosef was brought down (הורד ) to Egypt”:
“He brought the Shechinah (as it were) down to Egypt with him... From where do we know that the Shechinah descended with him? As it is written, ‘And G-d was with Yosef.’”
Now, since it is known that all interpretations of the same word share a connection with one another, we must say that this interpretation is also connected with the previous interpretation of “Hurad”—“Kivshon” (dominion).
4. Three Levels of Redemption
The explanation for this is: There are three modes within the concept of redemption and deliverance from exile:
- Redemption through War: This is when one battles the adversary until one overpowers and conquers him. This redemption and deliverance is not complete, for one must employ (some form of) their weapons and tactics of war, engaging with the enemy until “you have shed much blood” — to the point where it becomes a “battle” (Krav (קרב )) — a word related to Kiruv, implying that they come close (miskarvim) to one another.
In the terminology of Chassidus: One descends into “the garments of the one being refined” in order to wage war against him. This necessitates a descent, as the verse states, “I have soiled all My garments.” Consequently, even after the victory and redemption, it is not yet a complete redemption, as the “filth” of the battle remains. - A higher mode of redemption is — “Redemption in Peace.” Here, one is in a state of redemption because one’s strength is such that “The chieftains of Edom were startled... dread and fright fall upon them.” One stands totally higher than the adversary, and obviously, there is no connection or closeness (Krav) to him.
[The analogue in Divine service is the level of Torah, which does not enclothe itself within the world. Rather, as the Sages framed it: “Is not My word like fire?... Just as fire does not accept impurity, so too words of Torah do not accept impurity.”]
However, even in this mode of deliverance, “the chieftains of Edom” remained in their full strength in their own place. It is just that they were overwhelmed. It is possible that afterwards, “one nation shall prevail over the other,” “when one rises the other falls.”
Although this person is in a state of complete redemption, it is only because regarding him, there is no room for the adversary — meaning, no possibility of exile. However, in the “place” of the exile itself, a redemption has not been effected. - The Highest Mode: In this level, although there is a descent to the place and domain of the adversary (to the point of enclothement within exile), nevertheless, not only does the exile not cause “I have soiled my garments” (a true descent), but on the contrary: the exile itself is transformed into a state of redemption. This is a complete redemption, which leaves no room for an adversary or exile.
This is the meaning of the verse, “He redeemed my soul in peace (BeShalom) from the battle against me (mi-krav li).” Even though there is a situation of “battle against me” (krav li) — a war that comes through enclothement within exile — nevertheless, the redemption is in a manner of “Peace” (Shalom).
This can happen because this redemption stems from a level where the entire definition of exile does not exist. Therefore, it accomplishes that the exile itself becomes a vehicle for redemption.
5. Three Modes of Divine Service
The three modes of redemption mentioned above correspond to the three modes of Divine service — (1) The Tribes, (2) The Patriarchs, and (3) Yosef:
- The Tribes were shepherds; their service was in seclusion (hisbodedus), “being in the field,” separated from the world, so that worldly matters would not disturb them from their cleaving to G-dliness.
The inner meaning of this is: At the level of the Tribes (Merkavah Tata’ah — the Lower Chariot), the world still holds significance. Consequently, had they descended and busied themselves with worldly matters, they would not have been able to remain at their level of cleaving to G-dliness in a manner of being a “Chariot.” - The Patriarchs: At their level (Merkavah Ila’ah — the Upper Chariot), even while existing within the world, they were not enclothed within the world. Therefore, worldly matters did not disturb their cleaving to G-d.
- Higher than both those levels is the level of Divine service of Yosef. On the one hand, he was enclothed within worldly matters, for while in Egypt he was under “great and intense preoccupation.” This was certainly true when he became “King over Egypt,” as it is written, “By your word shall {all my people} be nourished... only by the throne {will I be greater than you}...” without whom “no man may lift...” And particularly when he was the one who “sold provision to all the people of the land,” meaning his business was with the entire world etc.
This preoccupation started with him even earlier, from the time of his descent to Egypt — while being a slave in the house of Potiphar, the Chamberlain of the Butchers, he was preoccupied with Potiphar’s business affairs. Even afterwards, when he was bound in prison, he was still constantly occupied since “The warden of the prison placed all the prisoners... into Yosef’s hand; and whatever they did there, he was the doer.”
Nevertheless, all these preoccupations did not disturb him from cleaving to G-d. Even while he was busy with them, he was a “Chariot, literally, to G-dliness.”
The reason for this is because the G-dly light that shone within him was totally higher than the world. Relative to this light, one cannot even say that “the world takes up no space” implying a negation of something that exists. Rather, the world is not a contradiction at all. Therefore, the mode of service can be through enclothement in the world, and nevertheless, it does not disturb the cleaving. In fact, the cleaving to G-dliness is felt within the worldly matters in which one is enclothed, to the point that G-dliness — which is higher than the definition of world — is perceived within the world itself.
We find this regarding Yosef: While he was a slave to Potiphar, “His master saw that G-d was with him, and that whatever he did, G-d made prosper in his hand.” In the “place” where Potiphar is “his master,” there itself, the same “master” saw “that G-d was with him.” And so too afterwards, while he was a prisoner in the dungeon: “And G-d was with Yosef, and He extended kindness to him, and He gave him favor in the eyes of the prison warden” — this was felt even by the prison warden, in the place where Yosef was a prisoner!
6. The Descent Is The Dominion
Based on the above, we can also understand what the Midrash states regarding “And Yosef was brought down (הורד ) to Egypt,” that it implies “Dominion... he shall rule from sea to sea,” and the connection of this concept to the other interpretation (“of הורד ”) that “He brought the Shechinah down with him”:
The fact that “Yosef was brought down to Egypt” literally, and also spiritually — that he experienced a descent and enclothement within Egypt — did not contradict his standing. While being there, in his descent, he remained in his G-dly essence (“He brought the Shechinah down with him”). Consequently, through the descent of the Shechinah itself, the “Dominion” was accomplished.
This is because when Yosef arrives in Egypt, that itself transforms Egypt, to the point that even in the “place” of Egypt, G-dliness was perceived.
This was accomplished immediately at the beginning of the descent, as mentioned above: “His master saw that G-d was with him,” and consequently, “He appointed him over his house, and all that he had he gave into his hand.” Similarly afterwards, while being in the prison, he was the ruler.
The Oral Torah reveals that “And Yosef was brought down to Egypt” — its very meaning and content is — “Dominion... as it states ‘he shall rule from sea...’”
7. The Alter Rebbe’s Descent
The above parallels the imprisonment and redemption of the Alter Rebbe: The Alter Rebbe was in prison, enclothed in Galus. He did not “sweeten” the judgments “by passing his hand over his forehead and face,” nor did he cause the “Taine Sovet” (Secret Council) to burn down. Rather, the way they treated him was such that they interrogated him with many questions regarding the foundations of Torah and Mitzvos... which he answered with lengthy explanations, in a manner that even the coarse minds of the interrogators would understand.
On the other hand, the Alter Rebbe was not compelled in this matter. As related by the Frierdiker Rebbe:
“The entire matter of the imprisonment was with the agreement of Rabbeinu HaGadol [the Alter Rebbe]... Had the Rebbe not agreed, they would not have been able to arrest him. The proof {for this} is from the journey to Petersburg: On Friday, the ‘Black Wagon’ came to a halt, and the four horses hitched to it could not move the wagon, because the Rebbe did not want to [travel on Shabbos]...”
This paradox of the Alter Rebbe not being forced to go, but practically being placed in prison, is explained by the Frierdiker Rebbe: “The general concept of the imprisonment was like a garment [donned] willingly, not to use a path higher than nature.”
It is known that a “garment” and limitation accepted willingly is not a true limitation. (A true limitation is only when it comes by force, from an external factor; however, when one limits oneself—one exists essentially within the limitation).
The reason these two opposites could exist within him is understood from the words of our Rebbeim: “The (Alter) Rebbe is an Atzmi (an Essential Being), and for an Atzmi, changes in time and place are irrelevant.” Therefore, even while in prison and in a state of (apparent) enclothement, he effected within the government ministers themselves that they, from the perspective of their own reality, should release him in a manner of “Redemption in Peace” (Padah B’Shalom), recognizing that he is a G-dly man.
This is what the Alter Rebbe explains at length in his well-known letter regarding his redemption:
“G-d did wonders and great things in the land... that [His Name] became great and sanctified among the multitudes, and particularly in the eyes of all the ministers and all the nations in all the King’s provinces; in their eyes too the matter was wondrous... and they answered and said regarding this, ‘This is from Hashem; it is wondrous in our eyes’.”
Meaning, while being under their rule and jurisdiction, the ministers — up to and including the King himself — saw that he was a “Great Sage and a G-dly man.” This (that even they acknowledged that “This is from Hashem”) expresses the accomplishment of the redemption of Yud-Tes Kislev. This is exactly parallel to what occurred with Yosef: The “הורד” (Descent) itself was “וירד” (Dominion).
8. The Geulah in Torah (Tanya)
Every concept emerges and is revealed through the Torah of Light. Similarly, in our case: The accomplishment of the imprisonment and redemption of the Alter Rebbe is connected to the chiddush (novelty) of the Alter Rebbe in his Torah; specifically, in his book, the Tanya.
As is known, the redemption of Yud-Tes Kislev came about in the merit of the two years of vitality in Torah and Avodah that the Tanya added among Chassidim. (It was for this reason that the Alter Rebbe wanted the Tanya to be printed before Yud-Tes Kislev).
The explanation of this is: In the Tanya, often referred to as the “Tanya Kadisha”...
