The essay that follows focuses on the effects produced by Ahavat Yisrael, explaining how this orientation serves as a catalyst to bring about successful relations between our fellowmen, prosperity, and ultimately the Redemption.
The sources from which the essay was adapted also highlight the importance of bittul (selflessness) in the thrust towards unity and oneness.
For it is easy to say: "I am all for unity, provided - of course - that you follow my lead."
A search for unity that stems from a selfless motivation and dedication to a higher purpose - this is a challenge.
But one for which the Rebbe Shlita has given us a welltrodden path to follow to overcome. His teachings - and of course, his personal example - enable an individual to appreciate and seek to bring about genuine achdut out of concern for the interests of others.
May the study of the Rebbe Shlita's teaching generate divine blessings for his complete and speedy recovery and may he lead the entire Jewish people to the Redemption in the most immediate future.
Erev Chanukah, 5754
In his Siddur, the Alter Rebbe writes:
[1]
"It is proper to say before prayer: `I hereby accept upon myself the fulfillment of the positive commandment, [2] `Love your fellowman as yourself'.'"
Showing love for one's fellowman prepares a person to intensify his relationship with G-d, the heart of our service of prayer.
For a genuine and unrestrained commitment to all people requires true selflessness, [3] and this is the approach which should characterize our relationship with G-d.
Why, however, is a verbal declaration required?
Why isn't the emphasis placed on contemplating the concept, rather than making a statement?
In resolution, it can be explained that on an essential level, oneness exists among our entire people.
"They are all complementary, and they share one Father. Because of this common root in the One G-d, all Israel are called `brothers' in the full sense of the word." [3]
All too often, however, that oneness remains on the level of potential and is not manifest in a person's relations with his fellowmen.
By making a statement, a person activates this potential, and brings it into expression within the context of our material world. [4]
The importance of this statement exceeds by far its few measured words.
For the objective is that one deed will lead to another in a self- reinforcing pattern that will motivate a person to actually do things in expression of his love for his fellowmen and stir his fellowmen to reciprocate in kind.
By making a statement of purpose, we open up a channel to express our inner feelings of love [5] with the intent that they will continue to flow, becoming manifest in productive activity on behalf of others.
The expression of a similar paradigm apply with regard to this week's Torah reading, Vayigash.
Vayigash means: "And he approached;" Yehudah approached Yosef. [6]
But Yehudah's approach was intended to establish more than physical closeness. Rashi explains [7] that Yehudah told Yosef: "May my words enter your ears," i.e., he desired to initiate communication between them.
And Yehudah's deed had tremendous repercussions. [8]
As the narrative continues, "Yosef could no longer restrain himself." [9]
After years of separation, the brothers embraced, kissed each other, and spoke freely. [10]
Yaakov's sons returned to him with the message that Yosef is alive and Yaakov descended to Egypt to join him, establishing oneness and unity between all Jews.
The spiral touched off by Yehudah's approaching Yosef had ramifications on a larger scale.
[11]
The Zohar [12] understands their union as symbolic of the physical world drawing close to the spiritual world.
To explain:
A similar motif applies with regard to the world at large.
In essence, the world is at one with G-d.
This is the meaning of the phrase "G-d is one" in the Shema [13] - not merely that there is one G-d, but that all existence is at one with Him. [14]
Nevertheless, the oneness that pervades creation is not openly revealed.
On the contrary, the world appears to exist for itself, a collection of separate, discrete entities.
Expressing the inner oneness that exists between people serves as a catalyst to establish oneness in the world at large, allowing the material world to serve as a medium for the expression of spiritual truth.
This pattern was reflected in the conduct of Yaakov and his sons in Egypt.
Although settling in Egypt involved a descent into exile and Egypt was a morally depraved land, [15] Yaakov and his sons established a model of spiritually oriented existence. [16]
Pharaoh granted them the finest portion of the land of Egypt, [17] not withholding any resources from them, promising "the best of Egypt will be yours." [18]
Yaakov and his sons made maximum use of this opportunity.
Indeed, our Rabbis explain [19] that these were the best years of Yaakov's life.
Throughout his life, he endeavored to express spiritual values within the day-to-day realities of ordinary living.
And in Egypt, he was given the potential to bring this ideal to consummate fruition.
The relevance of the above concepts is not confined to periods when G-dliness is openly apparent.
Quite the contrary, the narrative begins in the ultimate of concealment.
Yehudah did not know that he was speaking to Yosef.
He thought he was addressing the Egyptian viceroy, and he had to plead for Binyamin's freedom after he had been discovered in a very compromising situation.
Despite the weakness of his position, Yehudah advanced in the direction of oneness, [20] and his approach led to the revelation that in truth the Egyptian ruler was Yosef.
Similarly, in the present days, although the Jews need the assistance of non-Jewish authorities for their security and well-being, they must realize that there is a subtle, inner dynamic at work.
It is not an Egyptian who charts our destiny.
"The hearts of kings and [their] officers are in the hands of G-d." [21]
G-d - and not the non-Jewish powers - controls the fate of our people as a whole and each individual in particular.
Our conduct and choice of priorities should be structured accordingly.
There is no need to accept the standards of the world at large.
Moreover, by emulating Yehudah's example and striving toward oneness and unity within the context of our present situation, we can initiate a sequence which will lead to the open expression of the G-dly nature of our existence.
In the midst of his journey to Egypt, Yaakov had a vision in which G-d reassured him,
[22] "Do not fear to descend to Egypt," and promised "I will descend to Egypt with you and I will surely have you ascend."
Although Yaakov realized the full potential of what he could achieve in Egypt, he was reluctant to descend there.
For prosperity in exile - even prosperity that is used to create a model of spiritually oriented existence - is not the goal for a Jew's life.
A Jew's true life is in Eretz Yisrael, and Eretz Yisrael as it will exist in a perfect state in the Era of the Redemption.
This is the promise Yaakov received from G-d, that his descendants would be redeemed from Egypt and that they would live in Eretz Yisrael together with Mashiach. [23]
Why then did Yaakov descend to Egypt?
Because he appreciated that the Redemption would be brought about by the divine service of man.
The establishment of a spiritually oriented society amidst material prosperity provides man with a foretaste of the Redemption, and experiencing this foretaste prepares the world for the time when the promise of redemption will become fully manifest.
Yaakov's life in Egypt was dedicated to this purpose.
The theme of redemption is underscored by the Haftorah which speaks about the ultimate union [24] of Yosef and Yehudah: [25] "I will take the children of Israel from among the nations... and bring them to their own land. I will make the one nation in the land.... No longer will they be two nations, no longer divided into two kingdoms."
And it promises [26] "And my servant David will be their prince forever," for it is in the Era of the Redemption that Yehudah's selfless thrust towards unity will receive the prominence it justly deserves. May this take place in the immediate future.
Adapted from Sefer HaSichos 5750, p. 212ff, Sefer HaSichos 5751, p. 206ff
Notes:
- (Back to text) Siddur Tehillas HaShem, p. 12. This practice has its source in the teachings of the AriZal (Shaar HaKavanos). Nevertheless, attention is drawn to the Alter Rebbe's inclusion of it in his Siddur because this indicates its universal relevance, that it is applicable for everyone who opens a Siddur to pray.
- (Back to text) Leviticus 19:18.
- (Back to text) See Tanya, ch. 32.
- (Back to text) See Sanhedrin 65a which states that speech is considered a deed. As Tanya (op. cit.) explains from the perspective of the soul, oneness prevails among the entire Jewish people. Separation comes as a result of the people's bodies. As such, it is deed - which relates more closely to the material plane than thought - that is necessary to erase it.
- (Back to text) This is relevant every day, for every day, we should strive to advance to a higher level and open up new vistas in our love and care for our fellowmen.
- (Back to text) Genesis 44:18.
- (Back to text) Rashi’s commentary to the above verse.
- (Back to text) This concept explains why Vayigash is the name of this Torah reading. For the establishment of unity - within Yaakov’s family and in the world at large - is the fundamental theme which characterizes all the events mentioned in the Torah reading.
- (Back to text) Genesis 45:1.
- (Back to text) Ibid.: 15.
- (Back to text) In this light, we can understand the renown adage of the Alter Rebbe (Igros Kodesh of the Previous Rebbe, Vol. III, p. 413ff):
A chassidic farbrengen can generate greater blessings than the Angel Michael. For the positive influence triggered by the brotherly gathering of people at a farbrengen has manifold ramifications.
- (Back to text) Vol. I, p. 205b.
- (Back to text) Deuteronomy 4:4.
- (Back to text) See Shulchan Aruch, Orach Chayim 61:6 and commentaries.
- (Back to text) See Rashi’s commentary to Leviticus 18:3.
- (Back to text) The primacy of spiritual values in Yaakov's conception of life in Egypt is reflected in his "sending Yehudah to show the way" (Genesis 46:28), "to open a yeshivah" (Rashi).
- (Back to text) Genesis 47:11 and commentaries.
- (Back to text) Genesis 45:20.
- (Back to text) Baal HaTurim, commenting on the beginning of Parshas Vayechi. See HaYom Yom, entry for the 18th of Teves.
- (Back to text) Also significant is the inner meaning of the phrase Vayigash eilav Yehudah, that "Yehudah" - every individual Jew - "approaches him," draws close to G-d through prayer. See Sefer HaMaamarim 5629, p. 13. It is the relationship with G-d established through prayer that brings success to all one's different activities.
- (Back to text) Midrash Mishlei, commenting on Proverbs 21:1.
- (Back to text) Genesis 46:3-4.
- (Back to text) Note Torah Or (beginning of Parshas Shmos) which interprets the repetition in G-d's promise vkg od lkgt as reflecting two states of ascent: a) the redemption from Egypt, and the ultimate Redemption to be led by Mashiach.
- (Back to text) There is also a direct connection between the theme of Redemption and the concept of unity emphasized by Vayigash.
For the exile came about because of the sin of unwarranted hatred (Yoma 9b, Gittin 55b). Enhancing communication and unity will erase the cause for the exile, and then the exile itself will also cease. See Timeless Patterns In Time (Kehot, N.Y., 5753), Vol. I, p. 137ff.
- (Back to text) Ezekiel 37:21-22.
- (Back to text) Ibid.:25.
Mikeitz - 5754