As highlighted in the essay that follows the name Mikeitz can mean either "at the end," or "at the beginning."
There is a connection between the two concepts, for it is through meeting the challenges that present themselves at the end of one sequence that one prepares oneself for the sequence that follows.
More than two years ago, the Rebbe Shlita declared that we are at the end of the exile, and at the beginning of the Redemption.
May the study of his teachings hasten the pace of this transition.
And with regard to the Rebbe Shlita himself, may we see an end to his hardships and suffering, and a new beginning of his leadership activities, in which he will lead our entire people to Eretz Yisrael with the Redemption in the most immediate future.
19th Day of Kislev, 5754
Rosh HaShanah of Chassidus
Among people at large, there is a difference of opinion regarding the narratives of the Torah.
There are some who maintain that all the stories of the Torah should be considered as symbolism and allegory.
Their intent is to teach us lessons in our divine service, not to chronicle history.
The traditional view differs and states every narrative in the Torah must be considered as a true record of events which actually transpired. [1]
Chassidic thought takes a different approach, to quote a kabbalistic expression: [2]
The Torah speaks about the upper realms, and alludes to the lower realms.
The intent is that the narratives of the Torah are descriptions of the interrelation between Divine attributes in the spiritual realms.
Nevertheless, since material existence is not, heaven forbid, a separate entity, but rather an extension and an outgrowth of spiritual existence, whatever happens in the spiritual realms is also reflected in this world.
Every narrative in the Torah is a record of an actual event, but the event is not a dry historical fact, but rather a dynamic movement beginning within the sublime spiritual planes and having ramifications on all levels of existence.
This approach expresses the positive dimensions of both the views mentioned previously.
On one hand, the historical integrity of the Torah is preserved. Conversely, however, the relevance of the Torah is not as a book of records, but as a spiritual guide, reflecting truths manifest in the spiritual realms that should be applied in our divine service.
These concept are reflected in this week's Torah reading, Parshas Mikeitz, which focuses on the release of Yosef from prison.
Yosef serves as an analogy for the entire Jewish people. [3]
For the name Yosef meaning "increase" refers to an infinite and unbounded potential for growth, [4] i.e., the soul we all possess which is "an actual part of G-d from above." [5]
Moreover, the prayer Rachel recited when naming Yosef, [6] "May G-d add on (yosef) to me another son (ben acher)," reflects the spiritual mission of the Jewish people.
Entities which have hitherto been acher ("another" - estranged from their G-dly core) are brought close and manifest the intimacy of ben ("a son").
The prison refers to the body and to material existence as a whole.
Such a setting confines the infinite power of the soul and denies it expression.
Although G-d gave man His Torah, His will and wisdom, [7] the Torah is also affected by the limits of material existence, and its G-dly source is not always evident.
These concepts are alluded to in the opening phrase of this week's Torah reading:
Vayehi mikeitz shenasayim yamim, "And it came to pass at the end of two years time."
"Two years" refers to the Torah which contains two elements, the Written Law and the Oral Law. [8]
As the Torah exists within the confines of material existence, its power appears to have a ketz, an end and a limit.
Nevertheless, because Yosef - in analogy, the Jewish people - is essentially unlimited, the ketz, the restrictions of worldly existence, ultimately becomes "vayehi", a thing of the past.
Yosef leaves prison and becomes the ruler of Egypt.
In the analogue: a Jew is sent into the world to reveal G-dliness.
This is the purpose of his being and eventually this purpose will be achieved.
The material nature of worldly existence may initially restrict the expression of a Jew's inner nature, but the constraints will be temporary.
Ultimately, just as Yosef became the ruler of Egypt, every Jew will become a source of influence and power, showing how infinite G-dliness can permeate material existence.
The latter concept can be amplified by the coupling of a point of Hebrew grammar with a mystical concept.
The word mikeitz can mean "at the beginning" [9] or "at the end". [10]
Similarly, the Zohar speaks of the ketz di'smola, "the left end," [11] and the ketz ha'yamin, "the right end." [12]
To apply these concepts to our Torah reading:
The question is whether mikeitz refers to the end - the final two years - of the trials and tribulations Yosef suffered in Egypt, or to the beginning - the first two years - of his assumption of power.
According to the first interpretation, mikeitz refers to the most difficult challenges Yosef faced in Egypt, for it is before daybreak that the darkness becomes most powerful. [13]
According to the second interpretation, mikeitz refers to the dawning of Yosef's redemption.
There is a connection between the two concepts.
Hidden with the challenges of ketz dismola, the last moments of exile, are G-dly sparks of a truly lofty nature. Confronting these challenges taps these G-dly energies and brings to ketz hayamin, the be ginning of the redemption. [14]
The entire Jewish people are at times referred to with the name Yosef. [2]
May the motif experienced by Yosef become manifest for our people as a whole.
For we have confronted the hardships of exile and we are awaiting the revelation of ketz hayamin, the first rays of the redemption.
May this take place in the immediate future.
Adapted from: Likkutei Sichos, Vol. V, p. 198ff, Vol. XXIII, p. 37-38 Sichos Shabbos Parshas Mikeitz, 5751
Notes:
- (Back to text) See the Responsa of the Rashba, Vol. I, Responsum 413.
- (Back to text) Asarah Maamaros, Maamar Chakor HaDin, sec. 3, ch. 22; Shaloh, p. 13b, 161a.
- (Back to text) Therefore the entire Jewish people are at times referred to with the name Yosef as Psalms 80:2 states "You lead Yosef as [a shepherd leads] sheep." See Rashi and Metzudas David to that verse.
- (Back to text) See Toras Chayim p. 87a.
- (Back to text) Tanya, ch. 2.
- (Back to text) Genesis 30:24.
- (Back to text) Tanya, ch. 4.
- (Back to text) Torah Or 31b.
- (Back to text) See the gloss of Rav Avraham Ibn Ezra to Numbers 13:25, Deuteronomy 15:1, 31:10, Psalms 119:96. See also the gloss of the Maharsha to Niddah 58b.
- (Back to text) Rashi in our Torah reading.
- (Back to text) Zohar, Vol. I, p. 193b.
- (Back to text) Zohar, Vol. I, p. 54a, c.f. the conclusion of the Book of Daniel.
- (Back to text) Likkutei Dibburim, Vol. I, p. 68a, b [English trans. p. 150].
- (Back to text) This enables us to appreciate the interrelation between the name mikeitz and the Torah reading which follows. Even according to the interpretation that mikeitz refers to the last two years of Yosef's imprisonment, it is still appropriate that it serve as the name of the reading that deals with his redemption. For it was the confrontation of those challenges of that period that brought about his redemption.
Vayeshev - 5754