Parshas Vayigash-Torah Or-Selected Teachings[1]

1^st Mamar “Vayigash Eilav Yehudah”

1.      Vayehi Mikeitz Shnasayim Yamim:[2]

See Volume 1 of our Chassidishe Parsha Torah Or Series under Parsha Vayigash where we covered the following matters of this Mamar in detail:

• The material used for the structure of the Mishkan versus the Mikdash
• The spiritual root of the inanimate and vegetative
• What was created first, heaven or earth?
• The revealed and concealed planes of inanimate versus vegetative
• The Mishkan was a temporary dwelling and followed Seder Hishtalshlus
• The Mikdash was a permanent dwelling and followed the order of the future
• The advantage of earth is expressed in its Bittul
• Yosef is the level of Tzomeaich-Yehuda is the level of Domeim
• Today Yosef is higher; in future Yehuda will be higher
• Times of the Geula-Uniting the staff of Yehuda and Yosef
• Yeravam Ben Nevat

2nd Mamar “Vayilakeit Yosef”

2. Vayilakeit Yosef:[3]
3. The spiritual treasure hidden by Yosef – An inherent love for G-d:^[4]

Scripture states that Yosef gathered all of the money of the world that came into Egypt during the famine and brought it into the palace of Pharaoh. Now, our sages teach us that Yosef split his treasure into three and hid it in three different places. One of these treasures was found by Korach. A second treasure was revealed to Antoninus. The third treasure is hidden for the righteous who will benefit from it in the future. These treasures, although literally refer to actual money, likewise correspond to a spiritual and mystical treasure. Meaning just as Yosef hid a massive treasure of money, so too he hid a spiritual treasure. What is the spiritual treasure that Yosef hid? The light of G-dliness that is embedded in every Jews heart which is responsible for his love and passion for G-d. This is referenced to in Scripture which states that there is a light which is “Or Zarua Latzadik/seeded for the righteous.”

To understand this matter a little deeper: There exists two levels and degrees of love for G-d. The first is love which is born as a result of intellectual contemplation of G-d’s greatness. This is considered a new love. The second love is a hidden love which is ingrained in the nature of the G-dly soul of every Jew which naturally desires to become incorporated in the infinite light of G-d which is its source and root. This natural love however is in a great state of concealment within the body and only becomes experienced and brought to the forefront of one’s consciousness through contemplation, as written in Tanya. This love that is experienced is not considered a new love that is derived from contemplation, being that it was a already found within the soul and is rather simply a revelation of that which was concealed. [This is similar to a treasure which exists within the ground and simply needs to be dug up.]

1. Nichnas Yayin Yatza Sod – When wine comes in, secrets come out:

Our sages teach us that when wine enters the body secrets begin spilling out. The obvious meaning behind the statement is self-evident without needing to be expressed, and hence in truth our sages are alluding to something much deeper. The inner meaning behind this statement is as follows: Secrets here refer to the hidden love found within the soul. Now, how does one bring this secret love to the consciousness of his mind and heart? This is through contemplation of the greatness of G-d, as expounded in the inner dimensions of the Torah and is referred to as the “wine” of Torah. Now, although this love is not a completely new love, nonetheless its root is higher than the new love that is aroused through contemplation, as it states in Tanya that the hidden love when it comes into one’s consciousness is considered a great love, Ahava Raba, which is higher than the love of the world love, Ahavas Olam.

1. The level of Yosef found in every single Jew:

The spiritual corresponding aspect and level of Yosef Hatzadik is the great love that is hidden within the soul of every single Jew. Its root is very high above and corresponds to the attribute of Yesod, which is Yud Sod. On this the verse states Or Zarua Latzadik, that the light of G-d, which is Chesed, and love, is hidden in the Tzaddik, in Yosef Hatzadik, and from there it is planted in the G-dly  soul of every single Jew.

1. Yosef the gardener:

The Zohar states that the light of G-dliness that has been seeded by G-d into His garden needs to be upkept by a Tzaddik who is His gardener. The garden of G-d refers to the Kav and Chut from the level of Malchus of Ein Sof up until the level of Malchus [of Atzilus and other spiritual worlds]. Now, just like a garden needs to be maintained through watering the produce, weeding out the weeds, trimming the plants, and pruning the branches, so too, G-d’s garden requires maintenance, which refers to the service of Beirurim. Now, this service of Beirurim is accomplished through Yosef the Tzadik who is hence considered the official gardener.

1. Plants that grow on their own without being seeded:

There exist two types of produce that grows within a field. One that is intentionally planted for the sake of growth, and one that grows on its own without being planted. The latter is not a miracle of nature but rather is a growth that takes place as a result of a previously buried seed that was forgotten about or that one was never aware of, and never grew in the past. The former produce is known as grain, or Tevua, while the latter produce is known as Sefichin. Now, the form of growth known as Sefichin is the type of produce that the world is established on.

The two growths of above: Just as in the garden of below there exist these two forms of growth, so too in the supernal garden of above there exist these two types of growths, which corresponds to two different forms of G-dliness that become revealed to the world. One is a revelation that results from a new action of planting which elicits its growth. The second comes on its own from what was already hidden within the supernal worlds. The hidden love that is naturally found in the heart of each Jew is the form of growth known as Sefichin, while the love that is newly ignited through contemplation is the form of growth known as grain. Whichever love it may be, both are planted by Yosef the righteous who is the official gardener of the Divine light and draws it into the souls of Israel for them to experience this love.

1. Yosef gathering all of the money of Egypt and the three treasures:

The inner meaning behind Yosef gathering all of the money of Egypt is that the supernal aspect of Yosef took all of the levels of kindness, Chasadim, which come from above, into himself, for the sake of then seeding it within the soul of every Jew. This then is the meaning behind the three treasures that Yosef hid. It is known from the writings of Kabbalah that the attribute of Chesed splits to three parts. The first upper part is concealed, while the two lower parts are revealed. The two lower treasures have been revealed below in the two forms of love that a Jew can experience. The higher part however remains concealed, and will only be revealed for to the Tzadikim of the future.

3rd Mamar “Biur”

2.      Biur Al Hanal:[5]

1. Rejoicing the groom and bride versus rejoicing the groom with the bride:

In the seventh blessing of the Sheva Brachos, it first mentions the wording “rejoicing of the bride and groom” and then concludes with the wording of “rejoicing the groom with the bride.” Why the change of wording? So, the rejoicing of the groom and bride together refers to the present time, while the rejoicing of the groom with the bride refers to the future. They refer to the two different stages in marriage, the Eirusin versus the Nissuin. In today’s times, the Jewish people are in a state of engagement or Eirusin with G-d, as the verse states “Torah Tziva Lanu Moshe Morasha,” which comes from the word Meurasa, and as it states “The day of his wedding, this is Matan Torah,” the aspect of engagement. The reason for this is because by Matan Torah we only received a revelation of the external part of the Torah which are its laws. However, the inner parts of the Torah, which includes the G-dly pleasure within the Torah, was never revealed, and will only be revealed in the future. Although even this aspect of Torah was given by Matan Torah, it was only given as an external ray which comes below in an encompassing manner without revelation. This is similar to the engagement period in which the wife does not receive internally from her husband. This is similar to the round ring of marriage which is placed on the hand and surrounds the finger similar to an encompassing item. However, in the future we will have the revelation of the inner dimensions of the Torah which is the supernal pleasure in the Torah, which is the level of Nissuin, actual marriage, actually living with each other in matrimony and receiving internally from the husband during intimacy. The concluding wording of the blessing “rejoicing the groom with the bride” alludes to this, as it means that the bride will rejoice the husband, and in the future, the Kallah will be Mashpia to the Chasan.

1. The superiority of femininity in the future:

In today’s times it is the man who conquers and gives to the woman. This corresponds to the spiritual world in which the attribute of Malchus receives from Z”A, which is the Chasan. Hence we begin the final blessing with saying, “and rejoice the groom and bride” as it is the groom who rejoices the bride. However, in the future, it is the bride who will rejoice the groom as the level of femininity and Malchus will become elevated and become the crown of the husband. In current times the bride is silent and hence when she is consecrated under the wedding canopy with the words “and you shall be consecrated to me with this ring,” she remains silent. However, in the future she will sound her voice, as she will also be an influencer onto the groom.

1. A loud Shemoneh Esrei:

In today’s times one is required to pray Shemoneh Esrei in silence without raising his voice. This is similar to the bride today who is silent [under the Chuppah] as she only receives and does not give. However, in the future when femininity gets elevated and becomes a giver similar to the male himself, then we will pray Shemoneh Esrei in a loud voice. Kol Kallah!

[1] Torah Or p. 30b-43b

[2] Torah Or p. 43b-44a

[3] Torah Or p. 44a-b

[4] Torah Or Vayigash 44a-b

[5] Torah Or 44b-45a