Mikeitz: Waking from a Dream World

In the beginning of Parshas Mikeitz, the Torah speaks of Pharaoh’s dreams. Similarly, Parshas Vayeishev, the previous week’s Torah portion, speaks of dreams – those of Yosef and of Pharaoh’s chief butler and chief baker.

All of these dreams were contributing factors leading to the exile in Egypt, the root of all exiles.3 Since everything takes place as a result of Divine providence, it follows logically that the result – exile – shares a connection with and resembles the contributing factors – dreams.

As explained in various sources, including Torah Or,4 the connection between exile and dreams is that dreams stem from the power of imagination, which has the capacity for two opposites to coexist simultaneously. For example, if a person thought about the matter beforehand, he could even dream about seeing an elephant fit through a needle’s hole.5

Exile allows for contradictions of a similar nature. A person may think that he loves G‑d, and at the same time, he will love his own body and indulge its desires, even though these two loves cannot exist simultaneously. A person can live with such an internal dichotomy to the extent that, despite his professed love for G‑d, he can – as explained elsewhere – be engulfed by his physical desires and even violate G‑d’s will.

Torah Or continues,² explaining that such internal contradictions are consistent with the state of exile. For example, the fact that after prayer, a person may act in an opposite manner than he resolved during prayer should not be taken as proof that his prayers, Torah study, and performance of mitzvos are worthless.6 This is not true. Instead, such a possibility results because exile is comparable to a dream state. Just as the source of a dream is from a very high source, one so transcendent in nature that it allows for the coexistence of opposites, so too a similarly transcendent source shines forth specifically in the era of exile. (Consult the abovementioned text, where this is explained at length.)

To clarify the lesson that a person can derive from the above with regard to his own spiritual service: Every Jew’s soul is always whole, and the Torah he studies and mitzvos he performs are eternal.7 In contrast, his undesirable actions are merely of a fleeting nature, for every Jew will ultimately turn to G‑d in teshuvah.8 Accordingly, even at present, these undesirable acts are not viewed as enduring. They are like the “lying rivers” which, as described by our Sages,9 dry up even once in seven years. Hence, even when water is flowing in them, that water is unfit for use in the purification of a person who became ritually impure due to contact with a human corpse.10

In a similar way, evil can never outweigh good, for evil is transient while good always remains intact.

The above explanations highlight an advantage the era of exile possesses over the era of the Beis HaMikdash. In the era of the Beis HaMikdash, the kochos pnimiyim, the internal powers of the soul – i.e., the powers of understanding, feeling, and the like – shone forth powerfully.11 These powers have inherent limitations – what is holy is holy, and what is impure is impure; the two cannot coexist. Thus, an impure person is forbidden to enter the Beis HaMikdash.12

In the era of exile, by contrast, the encompassing powers13 of the soul shine forth, and regarding them, there are no limitations. In a similar vein, the Torah relates14how G‑d “dwells with you, amidst your impurity.”

It is possible to derive the following lesson from the above concepts: There are those who err and maintain that the only path in Divine service is to follow a step-by-step progression, advancing from easier tasks to more difficult ones; until one has completed the initial stages, he cannot even begin to think of proceeding to more advanced ones.

Such an approach would have been appropriate if every dimension of the person’s conduct were well-arranged and orderly. However, presently, “we are like dreamers”;15the nature of the times allows for the coexistence of opposites, as mentioned above. Accordingly, our Divine service need not conform to sequential progression. One can – and should – carry out any type of Divine service that presents itself, following the spiritual parallel implied by our Sages’ directive,16 “Grab and eat; grab and drink;” i.e., hasten to perform mitzvos whenever the opportunity presents itself.

Even one whose spiritual level has sunk to the degree that “it is impossible for him… to begin serving G‑d unless he first repents for his past”17should not abandon his Jewish practice. As the Alter Rebbe rules in Tanya,18which communicates the Torah’s inner, mystic dimension (pnimiyus haTorah19), and in his Shulchan Aruch,20which communicates its revealed legal framework (galya d’Torah), such a person should also study the Torah and observe mitzvos. True, until he repents, he is adding energy to the forces of evil. Nevertheless, he can be certain that “none will ever remain estranged from Him”21 and he will ultimately do teshuvah. When he does, the Torah he studied and the mitzvos he performed will return with him.

The fact that presently our Divine service need not conform to sequential progression, and one should carry out all types of Divine service that present themselves, applies not only to the revealed dimension of the Torah, but also to its inner, mystic dimension and the customs and practices associated with it. An allusion to this can be found in the previously cited words of our Sages:¹² “Grab and eat” can be interpreted as referring to the Torah’s revealed dimension, which is referred
to as “bread.”22 And “grab and drink” can refer to the Torah’s inner, mystic dimension, which is referred to as “water.”23

True, in previous generations, one could not begin the study of pnimiyus haTorah until he underwent many preparatory stages. Nevertheless, the world’s spiritual climate has changed. In the present time, “it is a mitzvah to reveal this wisdom.”24 This is especially true after the revelation of the teachings of Chassidus by the Baal Shem Tov, the Alter Rebbe, and their successors. Pnimiyus haTorah has now become like all the disciplines of Torah study, and like them, every Jew is obligated to study it.25

The approach – “Grab and eat; grab and drink,” i.e., continually advancing without reckoning with one’s spiritual standing or considering whether one is fit for or worthy of such study or practice – is comparable to a dream in which two conflicting subjects can coexist.

Moreover, this approach relates not only to dreams and exile, but also to the manner in which the Jews will emerge from exile. Through increasing the light of the Torah and its mitzvos, we awaken the world from the slumber of exile and bring the true light of Redemption, as it is written,26 “G‑d will be an eternal light for you.” And, as we see, it is natural to wake from sleep when light shines.

The above concepts point to the lesson to be taken from the fact that dreams led to both the exile in Egypt and, ultimately, the Exodus from that land. The Egyptian exile was the most difficult of all exiles. For that reason, all subsequent exiles are also referred to as Egypt.27 Nevertheless, that exile specifically made possible a great advance, as alluded to in the promise,28 “Afterwards, they will emerge with great wealth.”

Similar concepts apply regarding the present exile. True, all of our Divine service during the era of exile is comparable to a dream state. Nevertheless, the transcendent quality associated with dreams makes it possible to attain a loftier level of Divine service, to leap to a rung beyond all expectations and increase the light of the Torah and its mitzvos. This light will rouse the world from the slumber of exile and lead to the fulfillment of the prophecy,29 “As in the days of your exodus from Egypt, I will show the people wonders,” with the coming of Mashiach; may it take place speedily, in our days.

(Adapted from a sichah delivered on Yud-Tes Kislev, 5717 [1956])

The above concept – that through exile, one achieves a great ascent – is also alluded to in this week’s Torah reading, in the rationale shared by Yosef for giving Ephraim his name,30 “G‑d made me fruitful in the land of my hardship.” It is specifically his “hardship” that made Yosef “fruitful,” leading to an increase in light for him.

Yosef’s innate spiritual level was extremely lofty. For this reason, Toras Chayim31and other sources clarify why Yosef was punished for asking Pharaoh’s butler to mention him to Pharaoh, i.e., for seeking natural means to resolve his difficulties, although Yaakov did the same.32

Yaakov related to a level of G‑dly light that could be enclothed within and adapted to the structure of the Seder Hahishtalshelus, the chainlike progression of spiritual worlds that is the source of the natural order. Therefore, he worried that perhaps his sins would influence his fate.33 Accordingly, it was necessary for him to seek natural means. Yosef, by contrast, is identified as tzaddik elyon, “the lofty tzaddik.” On his level, he should not have feared anything and should not have used natural means.

Similar concepts are explained in the above source with regard to the verse,34 “Yosef recognized his brothers, but they did not recognize him.” Like the Patriarchs, Yosef’s brothers were shepherds, choosing this occupation in order to remove themselves from the disturbances of the world.

Yosef, by contrast, was on such a lofty spiritual level that, although he was thoroughly involved in worldly activities, he remained at one with G‑d. He served as the ruler of Egypt. Pharaoh had decreed, “without your consent, no man shall raise his arm….”35 The straightforward meaning of that verse – and the understanding of a verse never departs from its straightforward meaning36 – is that before an Egyptian could put on his weaponry,37 he would have to ask Yosef. Even while Yosef was engrossed in such activities, he was utterly at one (davuk) with G‑dliness. His brothers were therefore unable to recognize him because they could not understand how he could be so involved with material matters and still maintain such a lofty spiritual consciousness.

Nevertheless, despite being on such an elevated spiritual rung, Yosef had to experience “the land of my hardship” in order to become “fruitful.”

The narrative of Yosef serves as a lesson for every Jew: When the soul descends into the body, and to this material world (in general and in particular), when it confronts the challenges presented by the era of exile, he should realize that they are not intended to serve as a source of hardship. Instead, they possess a unique positive quality.

The ultimate purpose of the downward, chainlike progression of different spiritual worlds is not for the sake of the lofty spiritual realms,38 for their coming into existence represents a descent from the radiance of His countenance for them. Instead, the ultimate purpose is this lowly material world, because the power of G‑d’s Essence is vested in this world.

In this world itself, it is necessary to permeate the lowest levels. For this reason, it was not possible to receive the Torah before the exile in Egypt. It was specifically through experiencing the iron crucible39 of the Egyptian exile that the Jews became fit receptacles to receive the Torah. Our Sages40 emphasize this point, stating that the Jews received the Torah because of their descent into Egypt.

These concepts are also alluded to in the verse,41 “I sent – tirgalti – a leader to Ephraim; he took them upon his arms.”

Our Sages state42 that were even one of the 600,000 men who were present at the Giving of the Torah not to have been there, the Torah would not have been given, Heaven forbid, even to Moshe. This is hinted at by the verse,43 “Here I (Anochi) am, in the midst of 600,000 people on foot.” It was because of the presence of each of those 600,000, even those who are comparable to feet, that the Torah was given and G‑d’s declaration, Anochi Havayah Elokecha (“I am G‑d your L‑rd”), was made at Sinai. Indeed, the presence of those comparable to feet was of primary importance. (As explained in another source, the “feet” refer to the Divine service of kabbalas ol, the acceptance of G‑d’s yoke.) It was these 600,000 who enabled the Torah, which begins with Anochi, G‑d’s Essence, to be drawn down to Moshe.

On this basis, it is possible to understand the reference to Ephraim in the verse cited above. Ephraim’s spiritual thrust is reflected by the verse, “G‑d made me fruitful in the land of my hardship.” Through the exile in Egypt, the Jews came to the ultimate spiritual peak, the Giving of the Torah. This motif is also hinted at by the verse, “I senta leader to Ephraim.” The root letters of the word tirgalti, translated as “I sent,” are the same as the word regel, meaning “foot.” Through Divine service of kabbalas ol, described with the analogy of feet, it is possible to relate to Anochi, G‑d’s Essence, He Who can truly say “I am Who I am,” above all explanation or categorization.44

Likkutei Sichos, Volume 1, P. 85ff. (Adapted from a sichah delivered on Shavuos, 5713 [1953])