Vol 15.43 - Vayeshev 2 Spanish French Audio Video
(5739) "Jacob sought to dwell in tranquility . . Said the Holy One, blessed be He, “What is prepared for the righteous in the world to come is not sufficient for them, but they seek (also) to dwell in tranquility in this world!” ( Rashi- beginning of the Parsha).
Explanation of the reward for a Mitzvah and the allusion in the verse "great peace to those who love Your Torah"
(Vol. XV, 15 Pg. 310)
Avot 4:16. Rabbi Yaakov would say: This world is comparable to the antechamber before the World to Come. Prepare yourself in the antechamber, so that you may enter the banquet hall.
“Yaakov dwelt in the land of his father's sojournings etc.”.
The Sages state:
“Yaakov sought to dwell in tranquility, (yet) the troubles of Joseph sprang upon him. The righteous seek to dwell in tranquility. Said the Holy One, blessed be He, “Is it not sufficient for the righteous (to have) what has been prepared for them in the World-to-Come that they should also want to live in tranquility in this world?”
The commentators explain that since Olam HaBa is the “banquet hall” and this world is just as an antechamber, a person must always feel that he like a “temporary dweller” in this world. Therefore, those who wish to have peace in this world is “as if they transfer the quality of the banquet hall to the antechamber”.
However, it is not understood:
that are “the Merkavah” (chariot) where all of their limbs were holy and separated from the aspect of this world, and, all of their days, were only made a Merkavah (vehicle) solely for the Supernal Will-
should be as if he “transferred” the quality of the “banquet hall” to the “antechamber” (this world)?
Especially since he was the completeness of the Patriarchs ().
“Is it not sufficient for the righteous (to have) what has been prepared for them in the World-to-Come that they should also want to live in tranquility in this world?”
it implies that this claim against the Tzaddikim is just that they must suffice with the World-to-Come, however, not that the essential claim “Yaakov sought to dwell in tranquility” contains a deficiency.
Therefore, it is proves that with his desire, “Yaakov sought to dwell in tranquility in this world”, Yaakov did not want a physical and material peace, but rather a spiritual peace, so much so that it should be similar to Olam HaBa where there is “no eating, no drinking. . Rather, the righteous sit . . enjoying the splendor of the Divine Presence”.
Moreover, the complaint “Is it not sufficient etc.?” pertains to that which such a “tranquility” (similar to “enjoying the splendor of the Divine Presence”) is “reserved for them in Olam HaBa”. However, in this world –one must utilize every moment (not for “tranquility”, but) for Avodah. This is similar to the state of the Sages, “Today to do them, and tomorrow to receive their reward”.
However, in addition to that which this matter requires explanation,
(Namely, what is the condition of “dwelling in tranquility in this world”, so much so that this is similar to Olam HaBa?),
it is not understood:
Since there must be Avodah in this world, and not “tranquility” – how could it be, that Yaakov “sought to dwell in tranquility”? Yaakov‘s Avodah was certainly not in order to receive reward, even not for a spiritual reward (of tranquility). His desire was just to fulfill the Supernal Will.
2. The gist of the explanation of this is:
The explanation of “Yaakov sought to dwell in tranquility” is that Yaakov wanted to have the aspect of shalom not as a purpose, in and of itself, but rather as an aspect which is connected with the completeness of the intent of his Avodah – namely, to fulfill the Will of his Master (G-d).
This is similar to the wording of Rambam with regarding to the request and desire for the days of Moshiach. Namely, that this is in order to “find rest and increase their knowledge”.
This claim, “Is it not sufficient for the righteous (to have) what has been prepared for them in the World-to-Come?” is that at that time, Yaakov could not attain this “tranquility”. Therefore, at that time, he had to suffice with that which this aspect would come as a reward in Olam HaBa.
Through that which the “the troubles of Joseph sprang upon him”, Yaakov was elevated () and he was able to attain this “tranquility”
(which is (as aforementioned) similar to the revelation of Olam HaBa)
even while in this world.
Therefore, we find that afterward, his last seventeen years were in a manner of “Yaakov lived” – these were the years of “tranquility” even in this world.
3. One can understand this by prefacing that which in the reward for fulfilling Mitzvot, there are two opposite extremes:
The essential purpose of Mitzvot is not that through them, a second aspect is attained, as in the receipt of wages, and so forth. Rather, the purpose of the Mitzvah is the Mitzvah itself, as it states, “the reward for a Mitzvah is - the Mitzvah”.
The reason that one receives reward for the fulfillment of Mitzvot is because, “G-d does not withhold the reward that is due to any creature”, and so forth.
However, on the other hand, the reward that G-d recompenses for the fulfillment of Mitzvot is not an aspect which, of itself, has no connection to the Mitzvah. Rather, it is a result and outcome of the Mitzvah itself. In the words of the Alter Rebbe “it is the mitzvah itself that causes (i.e., creates) its reward”. So much so that, “From its reward, we know the essential nature“.
One must understand:
Since the receipt of the reward for the fulfillment of Mitzvot is due to a secondary reason,
(For “G-d does not withhold the reward that is due to any creature”),
which is seemingly not relevant to the intent of the purpose of the Mitzvot – therefore why are these Mitzvot, in such a manner that they, themselves, are a cause of the reward (which is a) secondary (צדדי) (aspect)?
4. One finds a similar example of these two aforementioned extremes with regarding to the reasons for the Mitzvot ()
G-d‘s Will in Mitzvot
(Even the Mitzvot which are in the category of “testimonies” and “laws”, which have rational reasons for their performance)
is a Will which is above reason. The reason, however, that there are rationales for many Mitzvot – is because the Will of these Mitzvot came down and were enclothed also in wisdom and intellect.
However, on the other hand, it is understood, that this (namely the enclothing of the Will in intellect) is connected with the completeness of the Will itself.
5. One could say that the explanation of this is:
The completeness of G-d’s Will in Mitzvot is – that whatever the condition and standing of the person who fulfills the Mitzvot is – he should discern the goodness and relevance (נויטיקייט) of the Mitzvah.
Therefore, the Will of the Mitzvot is enclothed in rationale. Additionally, it causes and brings reward - so that even, in Rambam’s words, “a small lad” (in spirituality), can, in this condition, discern their goodness.
6. However, since a mortal compared to G-d, is incomparable – this aforementioned quality (עילוי) which are in Mitzvot
(Namely, that they are good for all types and levels – because they are essentially good and (therefore) the epitome of completeness)
comes to the person, visibly, for a person who fulfills them – in the Future. For then, the Essential Will and Desire of the Mitzvot, which is higher than reason and reward (so much so, that it is an aspect of “satisfaction to G-d” (Nachas Ruach)).
For great Tzaddikim who merit to “see your world in your life”
(Note: meaning benefiting from all of the good in the world, in your lifetime),
the aforementioned revelation exists even in their Avodah in this world. Namely, that in their fulfillment of Mitzvot in this world, the Essential Will and Desire is visibly manifested.
7. In order that the Essential Will and Desire can be revealed in the Avodah, there must be two conditions:
These two aspect are alluded to in the verse
“There is abundant peace to those who love Your Torah” (שָׁל֣וֹם רָ֖ב לְאֹֽהֲבֵ֣י תֽוֹרָתֶ֑ךָ),
as will be explained.
The Rebbe Rayatz explains the reason why it states, “There is abundant peace to those who love Your Torah”, even though with regard to Torah, it is seemingly more fitting to say “those who learn Your Torah”. For in order to attain the “abundant peace” that Torah brings, the aspect of studying Torah is not sufficient. Rather there must also be love of Torah. Moreover, the love of Torah must not be due to the dearness and quality of the Torah itself, but mainly due to that which it is “Your Torah” – due to the Giver of the Torah.
One must understand:
The verse “There is abundant peace to those who love Your Torah” is cited in the Talmud as a proof that “Torah scholars increase peace in the world” (תלמידי חכמים מרבים שלום בעולם).
Therefore, since for the purpose of “abundant peace” there specifically needs to be love of Torah (and since it is Your Torah) - Therefore why is emphasized that the proof is from the verse “There is abundant peace to those who love Your Torah”.
Whereas in the statement itself, “Torah scholars increase peace in the world”
(Which also contains the words “increase peace”, not peace, plainly)
it states, “Talmidei Chachamim” (Torah scholars) (plainly) which refers to those who learn Torah?
The explanation of this is:
In citing the verse “There is abundant peace to those who love Your Torah”, the Talmud is not just bringing (another) proof that “Torah scholars increase peace in the world”. Rather, it is also to add another aspect to this. Namely, that the world (here) also includes those Talmidei Chachamim:
Through that which Torah scholars create an abundance of shalom in the world, they (the Talmidei Chachamim) also merit to “abundant peace”, even comparable to them, which is a higher form of “peace” than the “peace” which is manifested in the world, plainly.
The explanation of this is:
The true aspect of peace (“abundant peace”) is not (just) the effect of peace
(Namely, that the opposing side is vanquished and makes peace).
Rather, it is that the entity of an antagonist is entirely not applicable
(Therefore, peace comes in actuality).
This manner of peace is just pertains to G-d’s Essence. Since He is the true Infinite (bli gvul) who has no boundaries, G-d forbid. Therefore it is not applicable that there is any (opposite or) opposing aspect.
This is the reason of the addition of, “There is abundant peace to those who love Your Torah” over “Torah scholars increase peace in the world”:
The reason that Talmidei Chachamim have the power to effect peace in the world- the (actual) unification of two opposites:
is due to the “abundant peace” (the true aspect of peace) which is in Torah,
which in turn is rooted in G-d’s Essence (as aforementioned, that Torah and Mitzvot are G-d’s Will and Desire).
Through Talmidei Chachamim effecting peace in the world (due to the true aspect of peace of Torah) it accomplishes that there is also “abundant peace” within them, even commensurate to their level. G-d’s Will and Desire, which is in the Torah, is revealed within them.
Although in order to merit this aforementioned revelation, it is demanded (as aforementioned in Par. 7) that the Avodah should be with consummate bitul, in order to fulfill G-d’s Will. Therefore, it relates to “those who love Your Torah”. Namely, that their love and excitement in Torah (also including the aspect in Torah of study bringing one to deed (due to the qualities that are in it), is not just due to the Torah itself, but rather just because it is “Your Torah – the Giver of the Torah.
9. One must however understand:
Since the Avodah of “those who love Your Torah” is just to fulfill G-d’s Will, it must come out that they have more vitality and “excitement” in the fulfillment of Mitzvot rather than that of Torah study.
(For the intent of the Will (“the abode for G-d in the lower realms”) is mainly accomplished through the fulfillment of Mitzvot which are in physical things – lower even than that of intellect)
Therefore, why are they called “those who love Your Torah”- Why is it connected with Torah?
One can understand this according to the explanation of the Alter Rebbe regarding the advantage of the bitul of those who occupy themselves with Torah versus the bitul of those who perform Mitzvot:
In the “performance of Mitzvot“, the bitul of the person is like, “a servant who fulfills the command of the king and perform his word”. Whereas the bitul of those who occupy themselves with Torah is that the “Word of G-d is identical with Halacha . . it is what speaks within his throat;”
Therefore, it states, “who are the kings – the Rabbis”. He is not on the level of a servant (which obeys and subjugates himself to the king) but rather his being itself is the “king”.
According to this, one could say that this is the reason why they are called, “those who love Your Torah”
(Even though according to their bitul to the Supernal Intent of “making an abode in the lower realms” their main vitality is in the performance of Mitzvot, as aforementioned).
For even their fulfillment of Mitzvot is with the epitome of bitul, similar to the bitul of Torah. This means that their fulfillment of Mitzvot is not in a manner that they perform G-d’s Will like “a servant who fulfills the command of the king“. Rather, their entire being is that which they are in the level of a Merkavah/vehicle, by which G-d’s Will is carried out. So much so, that this is manifested in them, in an automatic and immediate manner, as it states, “he bows from his own volition”.
Specifically due to this consummate bitul, they merit to “abundant peace”- the “satisfaction to the Creator”.
10. This aforementioned aspect is also alluded to in the two explanations of “Yaakov dwelt in the land of his father's sojournings” of the Mezeritcher Maggid and from the Alter Rebbe.
(For both have a unique relevance to Parshat Vayeshev. As is known that the Hilulah of the Maggid was on a Tuesday of Parshat Vayeshev, Yud-Tes Kislev, 5532, and on Tuesday of Parshat Vayeshev Yud-Tes Kislev, 5559 the Alter Rebbe was freed)
“And Yaakov dwelt in the land”. (וַיֵּ֣שֶׁב יַֽעֲקֹ֔ב בְּאֶ֖רֶץ מְגוּרֵ֣י אָבִ֑יו)
The reason that Yaakov descended “from his extremely lofty level to dwell in a material world” was for “the land of his father’s sojourning” (מְגוּרֵ֣י אָבִ֑יו – “Megurei Aviv”) - in order to gather.
(The Hebrew word for “sojourning”, “megurei”, is related to the word “agar”, collecting and storing like ‘storing in the summer’)
the sparks of holiness (which are found within the physical “land”) and to “store and elevate them to Above”.
According to this explanation, it comes out that the theme of “Yaakov dwelt in the land of his father's sojournings,” is that it is an Avodah which is (mainly) connected with the fulfillment of the Mitzvot that that are enclothed in physical things (“land”)
The word “sojournings/megurei”, is related to the word “fear/Yirah” and also to the word “storehouse/Otzar” (אוצר)
(like a silo filled with fruit which is a vessel where fruit is stored into”).
The word “his father” refers to “Supernal Wisdom” (חכמה עילאה). Thus the explanation of “his father’s sojourning” (מְגוּרֵ֣י אָבִ֑יו – “Megurei Aviv”) is – Supernal Fear (יראה עילאה) which is a storehouse and vessel (“אוצר און כלי”) to Supernal Wisdom (father”).
He explains that, “in the land of his father’s sojourning” is connected (not with the Avodah of the fulfillment of Mitzvot, but rather) with the occupation of Torah,
According to the aforementioned (Par. 9) with regard to the aspect of “those who love Your Torah”- one could say that the two explanations are not separate aspects, but rather that one explanation completes the other:
11. The aforementioned explanation in “Yaakov dwelt in the land of his father’s sojournings”, according to the two explanations of the Maggid and from the Alter Rebbe is also connected with the statement of the Sages (cited above in the beginning of the Sicha) on “Yaakov dwelt”– “Yaakov sought to dwell in tranquility”:
The intent of the Midrash in stating, “Yaakov sought to dwell in tranquility” is not that Yaakov wanted to “rest”( אפרוען) from the “troubles of Esau” and the “troubles of Lavan”. Rather, that the aspect of “peace” and “tranquility” which he accomplished through his refining of the holy sparks that were captive (שבשבי׳) and constricted (ובמצרים) (the “troubles/ “צרת “) of Lavan and Esau - be revealed
The reason that he wanted the revelation of “tranquility” is (not for his own purpose, but rather) since these revelations are related (as aforementioned) to the Completeness of the Intent (שלימות המכוון) of this Avodah.
Additionally the aspect of “Yaakov sought to dwell in tranquility” is connected with the explanation (Par. 10) in “Megurei Aviv”. Namely, that he refined the sparks which are found in the “materialism” (ארציות) (like the explanation of the Maggid).
Nevertheless, he did this in a manner of those who occupy themselves with Torah (like the explanation of the Alter Rebbe).
For this is the aspect of “those who love Your Torah” which is a receptacle (כלי) to the revelation of “abundant peace”, as aforementioned.
12. According to all the aforementioned, one can also understand the reason why the aspect of “Yaakov sought to dwell in tranquility” in this world was specifically with regard to Yaakov and not with regard to Avraham or Yitzchak
(As the verse emphasizes in the “the land of his father's sojournings”, namely that in “his father” (Aviv”) there was “land” (this world) in a manner of “sojournings” (“Megurei”)).
The Avodah of Avraham and Yitzchak (the right and left pathways (קו)) was mainly “in the level of Supernal Unions (Yichudim) of (the world of) Atzilut”.
Whereas Yaakov (the middle pathway) which “traverses from one extreme to the other” (from the highest extreme to the lowest extreme), with his Avodah, also accomplished below (in this world).
Therefore, it states, “Yaakov dwelt in the land of his father's sojournings” which contains two aspects:
13. Nevertheless, he also, through the aforementioned Avodah, did not accomplish “dwelling in tranquility” (it is just that he “requested it etc.”). The state of actual, “dwelling in tranquility” was first attained through “the troubles of Yosef”.
The gist of the explanation in this is:
Yaakov’s Avodah of refining (עבודת הבירורים) (as it is from his part) was in a manner that even while he was in the house of Lavan, Lavan did not have any dominion over him.
Lavan requested of Yaakov,
“Tell me, (what should) your wages (be)? “, “If I have found favor in your eyes. . Set your wage for me"
Similarly, it was with regard to Esau.
However, when Yosef “descended to Egypt”, it was in a manner that he was a slave to Potiphar. So much so that “they placed him in prison”. Moreover, even after this, when he became viceroy to the king, he was not in his own domain, but rather he was a second, as it were, to pharaoh, requesting from him permission etc.
It therefore comes out that the true dwelling in the “land of his father's sojournings”, the descent to “dwell in physicality” and to collect the holy sparks which are found in the lowest levels, was accomplished specifically through Yosef’s descent to Egypt.
Therefore, since “These are the generations of Yaakov : Joseph” meaning that Yosef is the one who carried out below the aspects of Yaakov . It therefore comes out that through Yosef’s descent to Egypt, Yaakov was able to accomplish in the most lowest levels.
Since the “dwelling in tranquility” – meaning the revelation of the Essential Desire – the “satisfaction to the Creator” is connected with ““dwelling” “in the land” meaning the Avodah in this world, specifically , in its physicality, as aforementioned. Therefore, the aspect of “Yaakov sought to dwell in tranquility” in actuality could not be revealed even after the refining of Lavan and Esau.
Specifically after “the troubles of Yosef” which accomplished the descent and the refining below in Egypt, not just in place but (also) mainly in the quality of the Avodah, and level, as aforementioned
(while his was not in his own domain)
then Yaakov merited to the aspect of “dwelling in tranquility”, in actuality.
M’maamer s.v. “Shalom Rav”, 5738
(Note: This Maamer is printed in its entirety in Sefer HaMaamarim Melukat Vol. 2 Pg. 199)
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