Likkutei Sichos, Vol. V, p. 239ff.
I. {“There is no word in the Torah that does
not possess sublime [mystic] secrets and paths [of conduct] for men to follow.”1} For this reason, the Torah
relates [many details] concerning [the story of] Yosef and his brothers. Among
the concepts [from which we can learn] is the fact that Yosef provided
sustenance for his brothers and their households, as it is
written:2 “And Yosef nurtured... his brothers... [granting
them] bread according to [the needs of] their children.”
The concept that Yosef provided nurture for his brothers is so important
that because of this, the Jews as a people are referred to with the name Yosef
for all time, as it is written:3 “He leads Yosef like sheep.”
Explanation is required: When the Torah calls a person by a particular name,
that is because that name expresses the inner meaning of the person given that
particular name.4 Every name
reflects and manifests {not only particular events which happened to the person
with that name,} but also his true nature, [i.e., who he really is].
The question thus arises: Why are the Jewish people called (for all time)
with the name Yosef — because Yosef nurtured them
in Egypt during the years of the famine? This occurrence is seemingly a
secondary matter which is not associated with the essence of the Jewish people.
It took place many years ago and for [only] a short time [in the span of our
national history].5
Moreover, even if one will accept the supposition that Yosef’s
nurturing his brothers during the time of the famine is associated with the true
nature of the Jewish people at all times,6 there is still a conceptual
difficulty. When we say that a name reflects the inner nature of an entity, the
intent is {not that the name communicates factors that come about as a result of
the nature which that name expresses}, but that the name itself expresses the
nature of the named entity. This does not seem to apply with regard to the name
Yosef, for although Yosef sustained the Jewish people, he was not their
sustenance. Therefore even if this sustenance is associated with the inner
nature of the Jewish people, it is not appropriate to call the Jews Yosef, when
their sustenance {only came via Yosef, but} was not itself Yosef.
II. The above matters can be resolved through the preface of the inner
meaning of the concept of the eternality of the Torah. The intent is not merely
that the mitzvos of the Torah (given by G-d at Sinai) are [everlasting],
to be observed when required for all time without change, neither adding to them
or detracting from them.7 Instead, the intent is
that the commands themselves are everlasting.8 This
is the intent of the verses: “The word of our G-d
will endure forever,”9 and “His words are living
and enduring... forever.”10
G-d’s words (which are written in the
Torah11) are themselves eternal and endure
forever. 12
This is the inner reason why the mitzvos of the Torah will never be
changed. For since “the word of our G-d will
endure forever,” and “His
words are living and enduring... forever,”
therefore, “He will not change13... or modify His faith forever.”14
III. The concept that applies to the mitzvos of the Torah also applies
to the stories of the Torah. Their eternality is not only expressed in the fact
that they contain lessons which can be derived by every Jew in every generation.
Instead, the very fact that the stories contain continuously relevant lessons
comes about because the stories themselves are —
as they exist in the spiritual sphere —
ongoing.15
Similarly, Jews from every generation can [certainly] learn lessons from the
story of Yosef providing food for [the Jewish people]. For example, the
(fundamental16) [lesson]
is reflected in the Zohar’s [insight] cited
by the Alter Rebbe in Tanya17 that Yosef showered goodness upon his
brothers18
despite what they had done to him. Similarly, every person should emulate his
example; instead of retaliating against a person who did him harm, he should “repay those who are culpable with goodness.”
Over and above this and any other lessons that can be derived from the story,
the fact that Yosef sustained his brothers during the famine remains an ongoing
event in the spiritual realms.
IV. Another point must be mentioned with regard to the lessons and directives
that can be derived from the Torah. Whenever we derive a law or a directive from
a particular Torah concept, [the context is also significant]. Nothing
concerning the Torah is merely coincidental. On the contrary, everything is very
precise. Therefore the fact that [the Torah] has ordained that this law or
directive be derived from this concept is proof that this concept is the
rationale or source for this particular law or directive.
To apply this concept to the subject at hand: [Two concepts] can be derived
from the fact that the Torah ordained that the concept of
“repay[ing] those who are culpable with goodness”
from a) Yosef and b) his [efforts] to sustain his brothers during the years of
famine:
a) The potential for every Jew to “repay those
who are culpable with goodness” is granted to
him19 by
Yosef.20 This attribute is
identified with Yosef and it is within the power of every Jew to emulate it
because of the influence Yosef grants him.
b) The potential which [Yosef grants] was conveyed by sustaining the Jewish
people in the years of famine. By giving nurture to his brothers, he granted
them (not only food in a material sense, but also) [his own] potential and
positive [spiritual] quality.21 This empowered them (and their descendants in all the
generations to come) to sustain other Jews in the manner which Yosef did, to “repay those who are culpable with goodness.”
On this basis, we can appreciate why Jews are continually referred to with
the name Yosef, because he sustained and nurtured them during the years of
famine: The positive attribute of “repaying those
who are culpable with goodness” is a fundamental
quality which relates to the very essence of the Jews (as will be explained in
sec. XIII). Since this attribute is identified with Yosef (and is drawn down to
every Jew because Yosef is continually nurturing his brothers22), the Jewish people as a whole
are called Yosef.
From the fact that the primary names for the Jewish people are Yisrael and
Yaakov, it is obvious that their principal qualities stem from receiving the
influence of these names.23 Nevertheless, there are several qualities which express the
fundamental nature of a Jew. In the verse, “He
leads Yosef like sheep,” what is relevant is the
quality which the Jews receive from Yosef.
V. To offer greater explanation to the above, it is necessary to preface the
interpretation of the Midrash on the verse: “He
leads Yosef like sheep.” (Not only is the intent
of the verse that G-d leads the Jewish people who are called Yosef, but also
that) G-d should relate to the Jewish people in the manner exemplified by Yosef.
To quote the Midrash:24
Yosef brought [grain] from the years of plenty to the years of famine, so,
too, bring us from the life of this world to the life of the World to
Come.25
Yosef sustained each person according to his deeds, as it is
written:26 “And Yosef sustained his
father....” For us as well, sustain us according
to our deeds.
Rabbi Menachem said in the name of Rabbi Avin: “Just
as Yosef acted generously with his brothers although they brought evil upon him,
so, too, although we have brought evil upon You, act generously with us.”
This passage raises several questions:
a) It is obvious that had not Yosef collected and protected the grain which
grew in the years of plenty, as it is written:27 “And he gathered all the
food of the seven years... and collected it,” it
would have been lost entirely, and would have been of no use later. With regard
to the good deeds that the Jewish people perform in this world, it is seemingly
not appropriate to say that they will be lost. Why then is it necessary for
there to be a special request: that G-d “bring us
from the life of this world to the life of the World to Come”?
b) Our Sages describe our world as an “antechamber,”
and the World to Come as “the hall.”28 [In the analogy, it appears that] this world
is described as “the years of plenty”
and the World to Come as “the years of famine.”
How is that appropriate? On the contrary, this world is merely “an antechamber” for
the World to Come.
c) Yosef’s greatness is (—
as this Midrash itself quotes Rabbi Menachem who said it in the name of
Rabbi Avin —) that he acted generously with his
brothers despite the fact that they brought evil upon him. Thus he did not “sustain them according to their deeds,”
why then does the Midrash use this expression to describe Yosef’s
positive attributes (instead of saying “according
to their needs”)?
d) Were we to ask G-d to take notice of our deeds, we could appreciate that
this is a new development. “Sustaining us
according to our deeds,” however, does not appear
to be a new matter. On the contrary, fairness would require that everyone be
requited according to his deeds. What is the necessity for a special request
that G-d “sustain us according to our deeds”
and why must we reinforce this request by citing Yosef’s
example?29
VI. [These questions can be resolved through the explanation of a
fundamental concept which applies to mitzvos.] As mentioned on several
occasions, mitzvos are not an intermediary which leads to another
purpose. Instead, the purpose is within [the mitzvos] themselves. For the
[Divine] will for mitzvos is rooted in G-d’s
essence itself (as it is said:30 “All of the mitzvos
relate to G-d’s essence”).
And with regard to G-d’s essence (and His will),
it is not appropriate to say that it exists for a purpose outside itself.
Based on this concept, the Alter Rebbe explains31 the statement of the
Mishnah:32
“One moment of teshuvah and good deeds in
this world is more desirable than the entire life of the World to Come.”
The World to Come is the reward given for Divine service in this world, and
seemingly, the reward should be greater than the service performed to attain it.
Indeed, the Mishnah31 itself states: “One
moment of pleasure in the World to Come is greater than the entire life of this
world.”
[The explanation is] that the purpose of man’s
creation is {not for man himself, but}as the Mishnah
states:33 “I was created solely to serve my Creator.”
This purpose is achieved through the observance of mitzvos in this world.
[This alone is the raison d’être for man
and for the entire creation.] Nevertheless, because “the
Holy One, blessed be He, does not withhold reward from any created being,”34
a person who has brought this purpose to fruition is deserving of an unlimited
reward. And thus in the World to Come, a person receives a revelation of the
pleasure which he drew down through the observance of mitzvos in this
world.
The person will experience the revelation of this pleasure in the World to
Come. For this reason, we are told that: “One
moment of pleasure in the World to Come is greater than the entire life of this
world.” It is clear, however, that the revelation
of this pleasure (to a mortal) — the reward for
the mitzvah — cannot be compared to the
essence of the pleasure (experienced by G-d, as it were) which is the essence of
the mitzvah performed in this world.
To restate the concept using different wording:35 The
reward for the mitzvah, the World to Come, reflects the pleasure and the
satisfaction of a created being, while the pleasure and satisfaction of G-d
comes, as it were, from the actual performance of the mitzvos. Since
there is no comparison between a created being and the Creator, it is clear
that “the entire life of the World to Come,”
the satisfaction experienced by mortals, cannot be compared with “teshuvah and good deeds in this world,”
the satisfaction experienced by the Creator.
VII. Based on the above, the following points require explanation:
a) The World to Come represents merely the satisfaction to be experienced by
a created being. This cannot be compared to the mitzvah itself, the
satisfaction experienced by G-d. Hence, it would appear that, by giving them the
World to Come, G-d has not rewarded the Jews fairly for their observance of the
mitzvos.
b) The fact that the World to Come follows this world indicates that (the
matters of this world including) the intent of the observance of the mitzvos
will be consummated only in the World to Come. {As the Alter Rebbe states in
Tanya:36
“The ultimate goal and the consummation of the
creation37
of this world” for which “it
was originally created” is the Era of Mashiach,38 and more particularly, the
Era of the Resurrection.} Nevertheless, from the above explanations (sec. VI),
it appears that the ultimate intent is achieved at present, through the
observance of the mitzvos, and receiving the reward in the World to Come
is a secondary factor {coming only because “the
Holy One, blessed be He, does not withhold reward from any created being”)
which is not relevant to the essential intent.
VIII. These points can be resolved as follows: G‑d’s
essence is not defined; it cannot be classified as concealment or revelation.
This leads to two factors:
a) Through the observance of mitzvos in this physical world — since this is the will of G‑d’s
essence — one [bonds with],
“takes,” [as it were,] G‑d’s
essence. Although the fact that we are now drawing down G‑d’s
essence into this world is concealed, since He is not defined, Heaven forbid, by
concealment and revelation, it is not appropriate to say that [the present] lack
of revelation detracts from His essence which is being drawn down.
On the contrary, precisely for this reason, G‑d’s
essence is drawn down in this world [and not in the World to Come]. The World to
Come is characterized by revelation — and
revelation is not a medium which to express G‑d’s
essence. It is only in a place where the influence is concealed — in our material world —
that His essence can be drawn down. Thus it is through the observance of
mitzvos [in this material realm] that His essence is drawn
down.39
b) Since G‑d’s essence is not bound by any
limitations, Heaven forbid, we cannot say that it must remain
concealed.40
Certainly, it can come into revelation (although [the ordinary channels of]
revelation cannot be compared to His essence).41
On this basis, we can appreciate how the World to Come can serve as a fair
reward for the Jews’ observance of the mitzvos
in this world. For in [the World to Come], there will be revealed, {not only the
revealed level of G‑dliness — [which lead to] the
satisfaction experienced by a created being, but also} the satisfaction
experienced by the Creator,42 as it were, the essence which is drawn down
[through our observance of the mitzvos] in the present era.
This revelation is necessary, (not only because “the
Holy One, blessed be He, does not withhold reward from any created being,”
but also) because His will and His essence are drawn down through [our
observance of] the mitzvos.43
The revelation of His essence in the World to Come will manifest this
essential quality, the essence that is drawn down at present [through the
performance of the mitzvos]. {For were it necessary that the influence
drawn down at present remain concealed, that itself would be a sign that G‑d’s
essence is not (being drawn down).44 For with regard to
G‑d’s essence, no limitations [—
neither of concealment nor of revelation —] are
appropriate, as stated above.45
IX. The reason why “the satisfaction of the
Creator” (which is above the World to Come as it
would exist on its own accord) will also be revealed to the Jews is that the
Jews are one with G‑d, as will be explained.
All of the other created beings are merely intermediaries [brought into
being] to carry out G‑d’s ultimate intent. (G‑d’s
intent is not, however, focused on them themselves).46 Were
this also to be said with regard to the Jewish people, it would not be
appropriate that they be granted a revelation of the “satisfaction
of the Creator” which transcends entirely the set
of created beings.” The truth, however, is that “Israel, and the Holy One, blessed be He, are all
one.”47 Although it is said: “I
was created solely to serve my Creator,” the Jews
are not an intermediary [necessary] for G‑d’s
ultimate intention; His ultimate intention encompasses them
themselves.48
{For this reason, we see that the Jews derive satisfaction from mitzvos
which are chukim. Since the observance of the chukim is motivated
by kabbalas ol, the acceptance of G‑d’s
yoke, a quality which expresses bittul, self-nullification, [one may
ask:] How is it possible for them to evoke vitality and pleasure? [They appear
to run contrary to a person’s self-interest.]
Nevertheless, [the Jews’ mission] — “I was created
solely to serve My Creator”
— which is expressed in bittul and kabbalas ol, does not
nullify the identity of a Jew. On the contrary, this is their true
identity.49 [And therefore, the observance of
the chukim brings them pleasure.]}
[Since the Jews are at one with G‑d’s essence,]
they can accept “the satisfaction of the Creator”
in a revealed manner.
X. The above provides us with an explanation of our Sages’
comments in the Midrash concerning the phrase: “He
leads Yosef like sheep.”
First the Midrash states: “Yosef brought
grain from the years of plenty to the years of famine; so, too, bring us from
the life of this world to the life of the World to Come.”
[The years of famine are used as an analogy for the World to Come, because just]
as grain does not grow in years of famine, [mitzvos as we know them will
not be performed in the World to Come].
Yosef’s [achievement] was that he collected the
grain from the years of plenty and preserved it for the years of famine.
Similarly, we ([for] all Jews are referred to as Yosef as stated in section 1)
[ask G‑d] to “bring us from the life of this world
to the life of the World to Come.” [Our request is
that] the essence [of G‑d], the satisfaction of the Creator, which
flourishes50 through our
Divine service in this world, should also be revealed in the World to Come.
To this, the attribute of judgment will come with a complaint: The reason why
the satisfaction of the Creator is revealed to the Jews in the World to Come is
that (as stated in section IX) their observance of the mitzvos is
characterized by pleasure and vitality (which in turn reflect that the Divine
intent is in them, in the Jews themselves, as stated above). When, however, a
Jew observes mitzvos without vitality {—;even
when he observes them with [the resolve of] kabbalas ol, (but without the
vitality of love and fear51), certainly when he
performs them [merely] out of rote and habit,52 and needless to
say, when he performs the mitzvos with a selfish intent —} it does not appear appropriate that [such
observance] would cause G‑d’s essence to be
revealed in the World to Come. [Certainly,] “Deed
is most essential,”53 and thus even such
Divine service can draw down G‑d’s essence.
Nevertheless, when it is drawn down in such a manner, it is not at all connected
to revelation.54 And so the attribute of judgment claims: This essential
influence should not be revealed in the World to Come.”
To resolve this, the Midrash states a second request: “Yosef sustained each person according to his
deeds.... For us as well, sustain us according to our deeds.”
Yosef told his brothers:55 “You thought to do me harm,
[but] G‑d intended it for good, to accomplish [what is before us] today, that a
large nation be kept alive.” Thus [—
he emphasized to his brothers —] because of your
deeds (although you did not have in mind the positive result that stemmed from
it), I will repay you “measure for measure”; “I will sustain you and your children.”56
Just as Yosef sustained his brothers because of their deeds (without concern
for their intent); so, too, we ask G‑d to sustain us according to our deeds. We
request that He view only the positive deeds which we have performed [without
necessarily being concerned with their intent]. And since with regard to actual
deed, “Even the sinners of Israel are filled with
mitzvos, like a pomegranate is filled with seeds,”57 we
request that He gives us the reward mentioned above.
Indeed, it is appropriate that He grant us the reward as if the deed was
performed with the appropriate intent. To cite a parallel: With regard to
tzedakah (which is the paradigm of all mitzvos58), the Talmud
states59 that a person who says: “[I
am giving] this sela to charity so that my son will live,”
is “a completely righteous man.”
Although outwardly, he is performing the mitzvah for a personal intent,
since inwardly, his heart is directed to G‑d [—
for every Jew “desires to perform all the
mitzvos”60], not only is the deed of
tzedakah (itself) perfect, the deed affects the person himself, and [when
examining] his inner dimensions, he is
(— through this deed —)
a complete tzaddik.
XI. Despite the above explanations, there is still room for the attribute of
judgment to protest: When a Jew observes a mitzvah, but he does so for a
personal intent, it is possible to say that the will and the inner desire of the
soul can, although they are [functioning] in a hidden manner, combine and
enclothe themselves within the observance of the mitzvos,61 as explained
in section X. When, by contrast, a person transgresses, Heaven forbid, [this
motif does not seem appropriate]. It is true that through teshuvah
(motivated by love), a person can transform his willful sins into
merits,62 and these merits will
also earn a Jew a portion in the World to Come.63 It is however, [seemingly] not
appropriate, to say that these deeds were carried out with (the inner) desire
of the soul.
{On the contrary, the desire of the soul is “to
distance oneself from sin.”60 The reason that the
person stumbled and transgressed that “his natural
inclination overpowered him,”60 [and compelled him
to act] against his [own inner] will.}
Since our request to “bring us from the life of
this world to the life of the World to Come” is
based on the concept that the good deeds which are performed in this world are
associated with the person’s pleasure and will, as
stated in section IX, it is difficult to understand: How is this motif
appropriate with regard to the merits that come from willful transgressions that
are directly opposite to the will of the soul?
To resolve this difficulty, the Midrash continues (introducing this
as a new concept: “Rabbi Menachem64 said) in
the name of Rabbi Avin: ‘Just as Yosef acted
generously with his brothers although they brought evil upon him,’
so, too, although we have brought evil upon You, act generously with us.’”
Yosef sustained his brothers because they performed a deed which ultimately
brought about good, although beforehand, at the time of their actions, “they brought evil upon him.”
Similarly, [we are asking G‑d]: “Although we have
brought evil upon You, act generously with us.”
Since ultimately, from the “evil we have brought
upon You,” will come good, because of the
advantage that will result from the Divine service of teshuvah (which is
more powerful65
[than ordinary Divine service]), [we ask G‑d] to “act
generously with us,” and [consider it] as if at
the outset, (at the time a person performed the sins), his intent was to bring
about that ascent.66
XII. There is a connection between these three requests
{— bring us from the life of this world to the
life of the World to Come... sustain us according to our deeds... [and] although
we have brought evil upon You, act generously with us” —} and Yosef. Indeed, because of this connection,
Yosef’s conduct is referred to as a paradigm of
these qualities.
[To explain:] From an inner perspective, the difference between Yaakov and
Yosef is67
that Yaakov’s spiritual level (as he exists for
himself) reflects the world of Atzilus, while Yosef’s
level involves bringing Yaakov’s spiritual
qualities into the worlds of Beriah, Yetzirah, and Asiyah, and
even into this material world which is “filled
with kelipah and sitra achra.”68 [Yosef’s
Divine service involves] making Yaakov’s spiritual
qualities — Atzilus [i.e., overt G‑dliness] — appreciated even within these lower levels.
To explain this in terms of our own Divine service: The essence of the soul
(the levels of chayah and yechidah) reflect the level of
Atzilus. The dimensions of the soul which descend into the worlds of
Beriah, Yetzirah, and Asiyah represent merely a ray of the soul, the
levels of nefesh, ruach, and neshamah.
[On this basis, we can appreciate] the achievement of Yosef. He made it
possible for the essence of the soul to be felt and to have an effect with [a
person’s] intellectual comprehension ([which
parallels the level of] neshamah, equivalent to Beriah), in his
emotional qualities of love and fear ([which parallel the level of] ruach,
equivalent to Yetzirah) and even in actual deed ([which parallels the
level of] nefesh, equivalent to Asiyah). Moreover, it will even
come into expression in the fulfillment of mitzvos for self-interest that
is motivated by the animal soul ([which parallels] our material world which is
filled with kelipah and sitra achra.
This reflects the connection between Yosef and the three requests mentioned
above. Yosef made it possible for the essence of the soul to be manifest in this
material world as it is manifest in the higher realms.69 This makes it
possible for the satisfaction of the Creator, the influence from G‑d’s
essence {for the essence of the soul is connected with G‑d’s
essence}, to be manifest within our Divine service in this material realm. This
in turn brings about [G‑d’s] bringing us “from the life of this world to the life of the
World to Come.”
Through Yosef drawing down the essence of the soul even into the world of
Asiyah, the “satisfaction of the Creator”
is drawn down into our observance of the mitzvos, even when they are
performed without vitality, [as mentioned with regard to the request,] “Sustain us according to our deeds.”
Through drawing down the essence of the soul even into this physical world
which is filled with kelipah and sitra achra, G‑d’s
essence is drawn down even in the merits which result from the transformation of
purposeful sins, [as mentioned with regard to the request,] “although we have brought evil upon You, act
generously with us.”
XIII. On this basis, we can appreciate the inner meaning of Yosef sustaining
his brothers as it applies in a spiritual context. Through Yosef sustaining his
brothers70 according to
their deeds and treating them favorably although they did him harm, he blazed a
path and empowered all Jews for all time. He granted them the potential to look
at another Jew (not as he appears externally, but) rather as he exists from the
standpoint of his essence, [that he is “an actual
part of G‑d”]. Therefore, he will reward him
according to his deeds and “repay those who are
culpable with goodness.”
And through looking at another Jew with such an outlook, each person will
arouse similar potentials within his own being, and the essence of his soul will
shine in all of his matters. {This is why the trait of “repaying
those who are culpable with goodness” is such a
fundamental quality, and affects the essence of a Jew.}71
[Conduct of this kind} will lead to the fulfillment of our requests: to “bring us from the life of this world to the life
of the World to Come... sustain us according to our deeds... [and] although we
have brought evil upon You, act generously with us.”
Adapted from Sichos Shabbos Parshas Chukas-Balak,
Yud-Beis Tammuz, 5719;72 and others
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