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(5738) Merging of the saying of our Holy Rebbes that" "Jacob went on his way" (Gen.32:2) refers to the going out (conclusion) of the month of Tishrei, with the simple meaning of the verse that it refers to leaving Eretz Yisroel  



1. The saying of our Rebbeim that immediately after Simchat Torah (and Shabbat Bereshit) the order of Avodah of, “And Yaakov went on his way” (ויעקב הלך לדרכו) begins. A Yid embarks on his path (and order of Avodah) for the entire year.

The explanation of this has been mentioned many times. During the month of Tishrei, Yidden are mainly occupied with holy matters (the days of Yom Tov and their Mitzvot and the preparation to them).

After the month of Tishrei, one goes into mundane days (וואכעדיקע טעג) and mundane activities. Most of the days are weekdays and most Yidden are occupied with earning a living etc.

This transition from the Avodah of the month of Tishrei to the Avodah of the rest of the year is alluded to in, “And Yaakov went on his way”.

The emphasis of “on his way” (לדרכו) - on his path – contains a theme of two extremes:

  • On one hand, it expresses that the path, upon which a Yid embarks upon the mundaneness of the entire year after Tishrei, is not like the path of the month of Tishrei. Rather they are just, “his way” – his (the person’s) path. The majority of one’s day is comprised of earning a livelihood, eating, drinking, and sleeping etc. In this path one does not (visibly) see any holiness. In this, there is seemingly no difference between a Yid and a non-Jew.
  • Conversely, the same word “on his way”, emphasizes that the path in which a Yid travels throughout the entire year is “his way” – his path. Yaakov Avinu‘s specific path, which he paved for all Yidden. This means that even the mundane path of a Yid, his goings and conduct of his deeds – in his food and drink etc., and in his business dealings etc., is different than that of, to make a distinction, a non-Jew. It is in a Jewish manner, in a manner of “for the sake of Heaven” and “In all ways shall you know Him”

With this, the connection of “And Yaakov went on his way” to the time of month of Tishrei is also understood. This is why we announce (as the well-known custom in many places) “And Yaakov went on his way”. For the empowerment (נתינת כח) to a Yid, in order to accomplish that, in “his path”, in his mundane aspects, it should be seen and felt that it is “his path”. Namely, the special path of a Yid – This is taken from the holiness and Torah and Mitzvot which a Yid draws from the course of the month of Tishrei, the inclusive month (חודש הכללי).

2. The speech of our Rebbeim is with the epitome of precision. Therefore, one must say that, the reason departing the month of Tishrei in the path and order of Avodah of the course of the year is described with the words “And Yaakov went on his way”, is not just because these words allude to this aforementioned Avodah. Rather it is because the aforementioned Parsha and order of Avodah is also related to the aspect and its conclusion, where the words were stated in our Torah – the living Torah (תורת חיים) (the instruction in life) – in our Parsha in conjunction to, “And Yaakov went on his way”.

It is not understood:

The verse, “And Yaakov went on his way” speaks of Yaakov‘s going from the diaspora (חו״ל), from “Charan” – the “anger of the Omnipresent that is (kindled) against the world” - to Eretz Yisroel – the Holy Land. It therefore comes out, that the journey of, “Yaakov on his way” as it is described in the verse, is an opposite order and theme of the aforementioned going of a Yid (from holy matters) (the month of Tishrei) to mundane aspects (עובדין דחול) (the Avodah of the entire year)?

3. The explanation of this is:

The verse, “And Yaakov went on his way” comes in conclusion to the story of the episode where Yaakov fled from Lavan, as Lavan pursued him (נאכגעיאגט). Moreover, the claims and words between Yaakov and Lavan, until it culminated in “And Lavan arose early in the morning and kissed his sons and daughters and blessed them, and Lavan went and returned to his place. And Yaakov went on his way etc.”

In other words, “And Yaakov went on his way” does not come in conjunction to Yaakov‘s Avodah in the house of Lavan, but rather after he had already left Lavan‘s house in Charan, and Lavan pursued him.

This comprises the relation between “And Yaakov went on his way” (in our Parsha) to the announcement “And Yaakov went on his way” at the conclusion of the month of Tishrei.

The aspect of Lavan’s pursuing etc. in Pnimiyut represents the empowerment to Yaakov to enable him to overcome Esau.

(As is told in the subsequent Parsha regarding Yaakov’s exploits (הרפתקאות) when encountering Esau).

This is the refining (בירור) of Esau and this is similar to the empowerment of the month of Tishrei to the Avodah of refining (עבודת הבירורים) of the entire year.

4. One can understand this by prefacing the explanation of the Mezeritcher Maggid, that the reason (according to Pnimiyut) why Lavan pursued Yaakov is because Yaakov Avinu left behind ‘letters of Torah’ (אותיות התורה) that he had not taken from Lavan. Therefore, Lavan pursued Yaakov in order to give him these “letters” that remained with him. One Parsha was added to the Torah with these letters.

(Note: see Likkutei Sichos Vol.1 Pg. 80. “There had to be more letters in the Torah. Therefore, Lavan pursued Yaakov. This story is written in Torah, and through this, another Parsha was added to Torah.)

It is not understood:

The “letters of Torah“ that Yaakov left behind with Lavan, are the sparks of holiness were found within Lavan. Since the epitome of the Yaakov‘s purpose during his twenty year stay in Lavan‘s house was in order to refine these sparks of holiness that were there – why did he leave those specific sparks and not refine them? Moreover, their elevation was specifically through Lavan‘s “pursuing after him”?

From this itself, it proves that these sparks of holiness, which were in Lavan’s domain, were comprised of two types:

  1. Sparks which though his Avodah, Yaakov was able to refine.
  2. Certain sparks which could not be refined through Yaakov’s Avodah alone, but required Lavan’s pursuing Yaakov.

As an example, this is similar to the two types of Mitzvot:

  1. General Mitzvot (סתם כל המצוות) such as Sukkah, Lulav and so forth, where their fulfillment is dependent upon a person’s knowledge and will. The Mitzvah is fulfilled through that which the person wills it and has intent to perform the Mitzvah.
  2. Mitzvot which are not dependent upon a person’s knowledge and will. On the contrary, their fulfillment is specifically without one’s knowledge. This is like the Mitzvah of Shichcha (forgotten produce /שכחה) etc.

            (this is similar to what is explained regarding “glory” (כבוד) and “greatness” (גדולה)).

                    (Note: Anyone who consciously seeks greatness or glory, greatness flees from him, and, conversely, anyone who flees  from greatness, greatness seeks him).

The inner reason for this difference is:

The Mitzvot which are connected with a person’s will and knowledge are rooted Above, in the level of Keter (כתר), Arich Anpin – which is the level of Supernal Will (רצון העליון). Therefore, they are also, when they transcend below, connected with the knowledge and will of the one who fulfills it. Through his fulfilling the Mitzvot, he draws down Supernal Will.

This is not so regarding Mitzvot whose fulfillment is specifically without knowledge, like the aforementioned Mitzvah of Shichcha. Their root is in “Tachtona sb’Matzil” (תחתונה שבמאציל) (which is higher than Will (רצון)).

(Note: There are two levels in Keter. The first level is called “Tachtona sb’Matzil” (the level that is lower than the Emanation) which is the higher level “Atik”. The second level is called “Arich” and is the root of all the lower emanations and includes them all. Will/Ratzon corresponds to Arich and Pleasure/Oneg corresponds to Atik).

Therefore, they are also – below – higher than being connected with a person’s knowledge and will, as is explained in Likkutei Torah.

Similarly, this can also be understood, with regard to the two types of sparks, which were in Lavan’s domain.

The sparks that Yaakov refined in the course of his stay with Lavan, were of the type that could and needed to be refined through that which Yaakov endeavored within them with his will and knowledge. However, Lavan possessed certain lofty sparks, which Yaakov could not elevate through this Avodah with his will and knowledge. Therefore, they remained in Lavan’s domain. Their refinement and elevation is through a lofty power (כח עליון) (in the manner of awakening from below – Itaruta d’leila (אתערותא דלעילא)).

5. This level, from which is drawn the lofty power – Itaruta d’leila, is alluded to in the name “Lavan”, as the Sages state on the verse:

"Do you know Lavan the son etc.” – “Do you know who is going to whiten (lelaven) your iniquities like snow in the future?”

The reasoning of this (as is explained in Torah Or) is that the aspect of “Lavan in the realm of Holiness” (לבן דקדושה) – the level of “Loven HaElyon” (לובן העליון) - the level of the light and essence of Or Ein Sof (G-d) is comparable to the color and hue of white (the whitish color) which is different than the other colors.

(Note: According to the principal of "G-d made one thing opposite another," the unholy Laban has an opposite equivalent in holiness -- called Loven HaElyon ("Supernal whiteness"). This represents a transcendent light from G-d’s very Essence, the source of infinite Divine compassion)

The other colors are made through the practice of dyeing (פארב), which creates the specific color. Whereas the color and hue of white, is as the essence and entity of the thing appears, which is not made though processing. This is similar to G-d, in His Essence and Glory, who does not have the level of colors, at all.

This is the relation of Lavan to that which he is “going to whiten your iniquities like snow in the future”, like the aforementioned saying of the Sages. For the whitening (ליבון) - the forgiveness of the sins - comes through the drawing down of G-d’s Essence, which is higher than Seder Hishtalshelut. This is the level of Loven HaElyon (לובן העליון), the root of the many effluences etc. that culminate in the Lavan/whiteness (לבן) below.

This is the reason why the Sages state:

“Teshuvah suspends punishment and Yom Kippur atones”

This means that Teshuva alone is not sufficient, and specifically Yom Kippur – the essence of the day – atones. For the Loven HaElyon, from which comes the forgiveness of sins, being the level which is higher than Hishtalshelut cannot be drawn down through one’s Avodah and Itaruta d’letata (alone), not even through one’s Avodah of Teshuva. Rather it comes from Above in a manner of Itaruta d’leila, on Yom Kippur.

6. According to the aforementioned,

(that the level of Loven HaElyon

(which is “lowered” (נשפל) into “physical whiteness”)

cannot be drawn down through a person’s Avodah and Itaruta d’letata, but specifically through Itaruta d’leila),

it is understood that the refinement of these (lower) sparks, that Yaakov accomplished in the twenty years of his stay in Lavan’s house, since this was through his Avodah in the manner of Itaruta d’letata, did not, as yet, effect the revelation of the Loven HaElyon which is “lowered” into physical whiteness.

Specifically when Lavan (through his root – Loven HaElyon ) ran after Yaakov (in other words, in the manner of Itaruta d’leila) to give him the supernal sparks (letters) which remained within him – then the level of Loven HaElyon, which was hidden below in (physical ) whiteness was revealed to Yaakov.

With this, one can understood the continuation of the aspect,

“And Lavan arose early in the morning and kissed his sons and daughters“

(as a preface to “And Yaakov went on his way”):

After Lavan’s “pursuit” – Loven HaElyon, as aforementioned – then the Loven HaElyon was revealed in the manner of “kissing and the attachment of spirit to spirit” (נשיקין ואתדבקות רוחא ברוחא) to each of Bnei Yisroel, as it states, “and he kissed his sons and daughters”. This is the epitome of attachment to G-dliness.

This is the connection (צוזאמענהאנג) of “And he arose . . and (Lavan) kissed etc.“ with “And Yaakov went on his way”:

On Yaakov’s journey to Eretz Yisroel, he had to encounter and deal with Esau, and wrestled (מתאבק) with the guardian angel of Esau. This is the Avodah of refining (עבודת הבירורים). The empowerment for this Avodah came from “And Lavan arose early in the morning”, from the drawing of Loven HaElyon. (Note: “arose” also having he connotation of awakening or drawing down).

7. According to all the aforementioned, the connection of “And Yaakov went on his way” (in our Parsha) to the Avodah of each Yid in his going from the month of Tishrei to the Avodah of the entire year, is understood:

After the days of awakening and the Avodah of Teshuva of each Yid in the month of Elul, in the days of Selichot, and especially in the Aseret Yemei Teshuvah – in which one awakens and draws down from Above that which one has the ability to draw down through an awakening from below (Itaruta d'letata) – through his own Avodah. Afterward the level of Loven HaElyon is drawn down in the manner of an awakening from Above (Itaruta d'leila) - “And Lavan arose in the morning” – on Yom Kippur.

(This is why the specific garments of the Kohen Gadol on Yom Kippur were white garments, which depicts the revelation of G-d’s essence, truly. (דעם גילוי פון אוא״ס ממש)).

As it is explained in Likkutei Torah on the verse,

“For on this day He shall effect atonement for you to cleanse you. Before the L-rd”,

that the level of the “inner will of G-d” (פנימיות רצונו ית׳) which is termed “as a cedar in Lebanon” is awakened. For G-d “whitens the sins of Yisroel” (Note: “Lebanon” having the same letters as “whiteness”).

And “He kissed his sons and daughters“:

All the “Partzufim Elyonim” (פרצופים העליונים) (Note: the sefirot as they are joined together in various ways, as taught in Kabbalah) are drawn down, so much so that that they transform the evil of the animalistic soul (נפש הבהמית) called “his sons and daughters” so that “Willful transgression are truly transformed into merits”.

Therefore, immediately after Yom Kippur, after there has been the lofty drawing down of Loven HaElyon, does the Avodah of “And Yaakov went on his way” begin, as is explained in the treatises of Chassidut.

However, the main aspect of “And Yaakov went on his way” begins after the month of Tishrei. In other words after the level of Loven HaElyon has been visibly drawn down, in an inner manner, in the festival of Sukkot, Shmini Atzeret and Simchat Torah.

For then, even the main effluence of the empowerment for the Avodah of “And Yaakov went on his way” – on one’s path of Avodah in all mundane aspects - to refine the sparks and to elevate them to holiness, through the Avodah of, “all your deeds for the sake of Heaven” and “In all ways shall you know Him”

MSichas Shabbat Bereshit, 5712


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