Since we are already after all the requirements and the Redemption still has not yet come - it is most appropriate to be involved with "publicizing the miracle," to publicize to one's self and to others, and indeed everywhere, the miracles which G-d does for us, knowing this is connected with the true and complete Redemption!
(From the talk of Shabbos Parshas Vayeishev, 21 Kislev, 5751)
- See Zohar 1:54, end of side a. Beginning of Parshas Mikeitz. Eicha Rabba 2:6 - cited and elucidated in Or HaTorah, beginning of Parshas Mikeitz.
- [The word for "days" in Hebrew can be spelled with either a "mem" or a "nun": "Yamim" or "Yamin". The former, "Yamim," is connected to the left, the end of exile and removal of the negative. The former, "Yamin," is a phrase from the end of the Book of Daniel, connoting the right, and the revelation of the positive. See the sources in note 14 for elaboration. Translator's note.]
- [The first "end of days" refers to the "end of the negative forces identified with the left" and leads immediately and automatically to a second, positive "end of days," the Redemption itself. Translator's note.]
During these 192 years. This completion leads to the "end of days" (that is, the end of exile), which also implies the realization of another "end of days," that is, the deadline for and the beginning of Redemption.
But it can’t be said that Jacob did not deserve to dwell in tranquility and repose at all, for after the adversities that followed the sale of Joseph were overcome, Jacob’s last seventeen years were peaceful and calm. That being the case, why it was necessary to bring new troubles and difficulties upon Jacob? Indeed, the adversity connected with Joseph was greater than the distress and affliction associated with Esau and Lavan.
Earlier we mentioned that the sale of Joseph and the resulting commotion resulted from Jacob’s desire to dwell in tranquility. And we see that, in fact, Jacob ended up dwelling in tranquility. That is, in order to elevate Jacob to a level of Divine service high enough that the spiritual tranquility could be achieved in this world, Jacob first had to undergo a greater disturbance than previously experienced. For it is well known that adversity and distress refine and elevate a person to a higher level of Divine service.
This, by the way, answers the question concerning the name of the Torah reading: the disruption in Jacob’s life caused by the sale of Joseph was only a preparation, the necessary means through which Jacob could truly dwell in tranquility, in the fullest sense.
Yet a question remains: surely Jacob, who embodies the attribute of truth, knew his situation. If he requested G-d to allow him to dwell in tranquility, it must be that, after all his previous trials and afflictions, he had in fact reached a level of Divine service where he deserved such a reward. Why, then, did he need to undergo the disturbance associated with Joseph to merit a proper repose?
Actually, Jacob had nine years of quiet and serenity after his return to Israel before the troubles with Joseph began. He had achieved a level of tranquility; but he did not dwell in the same type of tranquility before the sale of Joseph as he did after the family was reunited in Egypt.
On his own, Jacob achieved the highest level possible, where he and his family dwelled in tranquility, serving G-d and observing His commandments. Such a state was the natural result of his trials and efforts. But G-d gave him a tranquility beyond the natural – allowing Jacob to dwell in Egypt, metaphorically and actually a place of confusion, commotion and limitations. And precisely there G-d enabled Jacob to dwell in tranquility, both physically and spiritually. The locale did not affect the physical peace or the spiritual delight. In order to reach this level, however, Jacob had to undergo a greater trial and tribulation, an unnatural distress, as it were, that would raise his Divine service higher than he could achieve on his own.
Indeed, the adversity of Joseph differed from that of Lavan and Esau. With those two, Jacob was fighting the world’s opposition to holiness, transforming the physical into the spiritual. The adversity of Joseph resulted in no such immediate or obvious spiritual triumph. It was simply a Divine decree, in order to elevate Jacob to a higher tranquility, beyond the limits of creation.
Since G-d wanted Jacob to reach this higher level of tranquility, why did he wait until Jacob asked before decreeing the sequence of events? Simply put, because G-d desires the prayers of tzaddikim.
And from this we learn a critical lesson concerning our own Divine service: we must learn from the conduct of Jacob. We must seek and desire the Redemption. We must demand the arrival of Moshiach. Of course, in our times, we have already experienced the adversity and all aspects of distress. G-d wants the prayers of Israel; He wants us to desire the Redemption. And when we seek to dwell in tranquility as we should, then the hope and desire of all Israel – to see with our own eyes the return of the Divine Presence to Zion – will be immediately fulfilled.
(Based on Likkutei Sichos 30, pp. 176-183)
