The name of a Torah portion indicates its general content and central theme.
[1]
The word vayeishev implies settling down and dwelling peacefully. Thus our Sages[2] comment on the word that "Yaakov sought to live in peace and tranquillity." However, the general content of the Torah portion, dealing as it does with the sale of Yosef and the anguish this caused his father, Yaakov, seems to involve the opposite of peace and tranquillity.
Quoting the Rabbis, Rashi comments on Vayeishev: "Yaakov sought to live in peace and tranquillity, whereupon he was confronted with the 'anguish of Yosef.' The righteous seek to live tranquil lives. G-d said: 'Does it not suffice that the World to Come is established for the righteous; they seek tranquillity in this world as well!?' "
What harm would there be for the righteous to live tranquil lives in this world?
The desire[3] of the righteous to live in peace refers of course to true tranquillity - not only physical rest but spiritual tranquillity as well. Now, it is true that true tranquillity, wherein no labor is required, prevails specifically in the World to Come, while in this world every second is to be filled with labor and accomplishment. However, the tranquillity which the righteous desire in this world is not freedom from labor and achievements, but rather the peace that would let them concentrate on pursuing their spiritual labor.
Thus, when G-d says: "Does it not suffice that the World to Come is established for the righteous," it does not mean that their request is improper. The implication is rather that serving G-d in a state of utter peace is similar to the reward that awaits the righteous in the World to Come.
The same was so with regard to Yaakov. He desired peace and tranquillity so that he could serve G-d unimpeded by physical hardships. The reason why he was beset by the difficulties and anguish relating to Yosef was because at that point in time he had yet to attain the state where this gift could be granted.
However, in the end his wish was fulfilled. After Yosef was discovered alive and well, Yaakov lived his final 17 years in a state of complete tranquillity.[4]
But we must understand the following. While it's true that Yaakov in Eretz Yisrael was not yet ready to receive the blessing of complete tranquillity, why did he have to be beset by such tremendous anguish, the "anguish of Yosef" - a degree of pain far greater than any he had experience before?[5]
In fact, the reason that Yaakov merited complete peace and tranquillity in this world was because he had previously experienced the "anguish of Yosef." That is to say: in order that Yaakov be elevated to so rarefied a level that he merit total tranquillity in this world, he first had to experience tremendous discomfort.
This is because spiritual service in a state of anguish and pain refines and elevates the individual to an even loftier level. This is in keeping with the saying of our Sages[6] that only "when the olive is squeezed does it give forth its oil."[7] Thus, it was specifically through Yaakov's spiritual service while he was experiencing the "anguish of Yosef" that he merited to later dwell in complete tranquillity in this world.
The reason the title of the Torah portion indicates tranquillity although its contents are full of pain will be understood accordingly:
Since it was specifically Yaakov's service during these years of anguish that enabled him to merit tranquillity, the true content of the Torah portion is the eventual peace - something that could only come about as a result of the earlier trials.
Based on Likkutei Sichos, Vol. XXX, pp. 176-179.
Notes:
- (Back to text) See Likkutei Sichos, Vol. V, p. 57ff.; Vol. XV, p. 145 et passim.
- (Back to text) Bereishis Rabbah 84:3 and commentary of Rashi on this verse.
- (Back to text) See also Likkutei Sichos, Vol. XV, p. 310ff.
- (Back to text) See Zohar, Vayeishev, p. 180a; Zohar Vol. I, p. 216b.
- (Back to text) See Bereishis Rabbah ibid., Rashi, Mikeitz 43:4. See also Neizer HaKodesh HaShaleim on Bereishis Rabbah, ibid.
- (Back to text) See Menachos 53a, Shmos Rabbah 36:1.
- (Back to text) See also Toras Shalom p. 26, Likkutei Dibburim, Vol. I, p. 94a ff.
The Torah portion of Vayeishev relates Yosef's two dreams, the first about binding sheaves and the second about the sun, moon and stars. Both dreams indicated that Yosef would rule over his brothers and that they would bow to him. A minor addition in the second dream indicated that Yaakov and Bilha would also bow to him.
Since both dreams addressed the same theme, why was it necessary for the repetition; if it was merely for the additional details provided in the second dream, those particulars could have been made part of the first.
Evidently, although both dreams conveyed essentially the same message, they allude to two different aspects. Moreover, as part of the Torah they must convey a message to us as well. How do these dreams apply to our daily spiritual service?
Yosef's first dream dealt with earthly matters, binding sheaves in the field, and the second dream with heavenly matters - the sun, moon and stars. This indicates that one is to increase and expand in matters of holiness, advancing from "earthly sheaves" to "celestial bodies."
This means that a Jew, though bound up with this world, must be simultaneously connected with the loftier heavenly realms.
Thus the Previous Rebbe's response to being threatened at gunpoint by the Russian secret police: "Those who have many deities and but one world are terrified by a gun. However, he who has but one G-d and two worlds has nothing to fear."
This dual attachment finds expression in the fact that Jews first apply their spirit to this physical world, and thereafter rise to the greatest heights, where spiritual service involves the "sun, moon and stars."
Since the general content of Yosef's two dreams was the same, notwithstanding the fact that one dealt with earthly objects and the other with heavenly bodies, it follows that the lesson we derive is that a Jew is to combine both worlds and make them one.
Thus, not only should a person's physical life not impede his spirituality, it should assist him in his spiritual service, so much so that ultimately the physical itself is transformed into the spiritual.[1]
The lessons derived from the details in each of the dreams are as follows:
Yosef's first dream begins with[2] "We were binding sheaves in the field" - Yosef was working with his brothers in the field. Unlike Pharaoh's dreams, where absolutely no labor was involved, Yosef's dream begins with work. For such is the order of spiritual advancement - every achievement requires labor; there is no "free lunch." The person begins small, with "sheaves," and works up to the "sun, moon and stars."
Specifically, gathering sheaves involves picking up individual stalks and binding them into one bundle. This alludes to gathering up the disparate parts of the physical world and uniting them in G-dliness.[3]
This labor takes place "in the field," i.e., within the physical world, which is likened to an open field.[4] It is to this field that the soul descends and clothes itself within the body and animal soul to perform its labor of annulling the division and disunion characteristic of corporeality. It does this by gathering and uniting all the entities in the world as well as all the person's individual powers, so that they become one with G-d.
However, even after achieving this level of service, a person is still bound up with the physical; he is still "in the field." The intent is that even while involving oneself in elevating the body and the world, the soul comes to enjoy the degree of union with G-d that it enjoyed prior to its descent.
This is the import of the second dream, which related only to heavenly matters. It describes a person who has already reached a loftier stage of service, wherein he has transcended the limitations of the "field," and is now occupying himself solely with matters of the spirit.
Based on Likkutei Sichos, Vol. III, pp. 805-809.
Notes:
- (Back to text) See also HaYom Yom, entry 27 Elul.
- (Back to text) Bereishis 37:7.
- (Back to text) See also Torah Or, p. 28b.
- (Back to text) See Im BaSadeh 5562; Or HaTorah, Bereishis discourse titled Vayigdilu HaNe'arim p. 139b.
Vayishlach