וישכם לבן בבקר וינשק לבניו ולבנותיו ויברך אתהם כו׳

The Rebbe on this paragraph AI research

1. A question the Rebbe raises

   In the maamar Basi LeGani of 10 Shevat 5730, explaining the Previous Rebbe’s words that the soul above was „ברצון אחד להוי׳ לבדו ואין זר אתו” (“with one will for Havayah alone, and no stranger with it”), the Rebbe turns to the declaration of Yaakov’s sons at his deathbed.

   He asks how the Tribes could say „כשם שאין בלבך אלא אחד כך אין בלבנו אלא אחד” (“just as in your heart there is only One, so in ours there is only One”), when, as this paragraph explains, „שהאבות הם באצילות והשבטים הם בבי״ע” (the Patriarchs are in Atzilus and the Tribes in the lower worlds), whose bittul is lower even than that of the chariot of Atzilus. Following the Mitteler Rebbe he answers that every distinction in hishtalshelus stems from the will to create worlds (הרצון על עולמות), while „שרש הנשמות הוא בעצמות אוא״ס ממש למעלה מרצון הפשוט” (the root of souls is in the Essence above that will); to that root all levels are equal, so Yaakov’s “only One” is drawn into the Tribes as well. From this he suggests why the Previous Rebbe’s maamar dwells on the soul’s height above: to hint at the strength it has, once below, „להתגבר על כל המניעות ועיכובים” (to overcome every obstacle).

   The Alter Rebbeאבל להיות גילוי זה נמשך ונשתלשל בבי״ע ששם מושרשות נפשות כלל ישראל הוא ע״י בחי׳ ומדרגת השבטים

   The Rebbeצריך להבין מה שאמרו השבטים כך אין בלבנו אלא אחד, הרי השבטים הם בבי״ע

   Sefer HaMaamarim Melukat (new edition, Kislev–Shevat), vol. ב, p. שמא (sec. 9; note 82 cites Torah Ohr, Vayeitzei 24a) · מוצש״ק פ׳ בא, יו״ד שבט, ה׳תש״ל

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2. Background from the Rebbe

   In a sicha of Shabbos Vayigash 5732 on the seventy souls (ע׳ נפש) who went down to Egypt, where the Torah’s count reaches seventy only if someone is added (Yocheved, Yaakov himself, or in one Midrash G‑d), the Rebbe explains what that descent was meant to achieve.

   Citing this paragraph, he says „האבות הן הן המרכבה” (the Patriarchs were a chariot) with the Shechinah revealed in them, and that this level reaches the souls bound to the lower worlds through the Tribes and the seventy souls into which they divide; yet to reach every soul it also had to go down into the exile of Egypt. On the view that Yaakov completed the seventy, something above Egypt and above hishtalshelus had to be within them so they would not sink into the exile. On the view that „הקב״ה השלים עמהם את המנין” (G‑d completed the count), Yaakov’s own level, Atzilus (אצילות), could not be felt in Egypt even in hiding, or the exile would not be a true concealment, just as this paragraph says „שבחי׳ מעלת ומדרגת האבות עצמם אינו שורה ומתגלה בנפש האדם בגלות” (that the level of the Patriarchs themselves does not rest and become revealed in a person’s soul in exile).

   The Alter Rebbeשעם היות שבחי׳ מעלות ומדרגת האבות עצמם אינו שורה ומתגלה בנפש האדם בגלות

   The Rebbeקען דאָס ניט זיין אין אַן אופן אַז אין גלות מצרים זאָל נמשך ווערן און זיך הערן (עכ״פ — בהעלם) בחי׳ של יעקב, עולם האצילות

   Likkutei Sichos, vol. כ, p. 222 (Vayigash 2; the sicha begins p. 218; note 53 on p. 222 quotes this paragraph, and note 40 on p. 221 cites Torah Ohr, Vayeitzei 24a) · ש״פ ויגש תשל״ב

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3. Background from the Rebbe

   In a sicha of Shabbos Shemos 5725 on Rashi’s comment that the Torah counts the sons of Israel again „להודיע חיבתן” (“to show how dear they are”) (“He counted them by their names”), the Rebbe explains the count as „עצם הנשמה” (the essence of the soul) and the name as „הארת הנשמה שבגוף” (the soul’s light in the body).

   In a note he cites this paragraph: „שבגלות א״א להיות גילוי בחי׳ האבות כ״א ע״י השבטים” (in exile the level of the Patriarchs can be revealed only through the Tribes). So „מנאן בשמותם” (“He counted them by their names”): the count, which Torah Ohr (beginning of Vaera) calls „בחי׳ האבות שבכל אחד מישראל” (the level of the Patriarchs in every Jew), is revealed through “their names,” the names of the Tribes. That is why all seventy souls are counted after the Tribes are named: in each of them „גילוי בחי׳ עצם הנשמה” (the essence of the soul, the Patriarchs) must be revealed, and that comes through the Tribes.

   The Alter Rebbeאבל ע״י השתלשלו׳ בחי׳ ומעלת השבטים יוכל להיות גילוי זה בכל נפש מישראל

   The Rebbe„מנין”, ענינו — בחי׳ האבות שבכל אחד מישראל (תו״א ר״פ וארא), וגילוי המנין — בחי׳ האבות — הוא ע״י „שמותם” — שמות השבטים

   Likkutei Sichos, vol. ו, p. 11 (Shemos 1, sec. 14, note 40) · ש״פ שמות תשכ״ה

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Found by AI in the Rebbe’s works and checked against each source; not yet reviewed by a person, so check the place before relying on a detail. How it was made

The Rebbe on this paragraph AI research

1. The Rebbe explains

   In a sicha of Shabbos Bereishis 5712 on the custom of announcing „ויעקב הלך לדרכו” (“and Yaakov went on his way”) after Tishrei, the Rebbe asks why the verse comes only after Lavan’s pursuit and parting, and quotes this maamar’s explanation of Lavan of holiness as white, „בחי׳ אור עצמותו ומהותו של אא״ס ב״ה” (“the light of the very essence of the Infinite Light”).

   White, the color no dye produces, is the essence of the Infinite Light, above hishtalshelus; so, he explains, it cannot be drawn down by a person’s own service, not even by teshuvah, which is why „תשובה תולה ויוהכ״פ מכפר” (teshuvah only suspends and Yom Kippur itself atones), and the High Priest served in white („בגדי לבן”). After Lavan’s pursuit the supernal whiteness was revealed „נשיקין ואתדבקות רוחא ברוחא” (“as kisses and the cleaving of spirit to spirit”) to every Jew, and that gave Yaakov the strength for his struggle with Eisav on the way. In the year this is Yom Kippur, when, as the Alter Rebbe explains in his discourse Ke’tapuach (the Rebbe’s note 33), the “kiss” reaches all „פרצופים העליונים” (the supernal configurations), down to transforming the evil of the animal soul, “his sons and his daughters.” Right after it the service of „ויעקב הלך לדרכו” (“Yaakov went on his way”) begins, and its main part after Tishrei.

   The Alter Rebbeשלכל בחי׳ הללו נמשך בחי׳ לבן העליון בבחינת נשיקין ואתדבקות רוחא ברוחא

   The Rebbeאיז דאַן נמשך און נתגלה געוואָרן דער לובן העליון אין דעם אופן פון „נשיקין ואתדבקות רוחא ברוחא” צו יעדן פון די בני ישראל

   Likkutei Sichos, vol. טו, p. 262–263 (sicha begins p. 259; the quote is on p. 263, where note 29 cites Torah Ohr, Vayeitzei 24b; note 24 on p. 262 cites 24b and 23a) · שבת בראשית תשי״ב

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2. Background from the Rebbe

   In a notebook entry written in Nice in Teves 5701, explaining in Chassidic terms the baraisa „מי שהי׳ נושה בחבירו” (about a creditor whose debtor is owed by a third party; Pesachim 31a), the Rebbe describes everything a person receives from above as a loan to be repaid with profit.

   Among the things given in advance he lists the soul returned each morning, livelihood, and in service the oath given the soul before birth and the daily arousals, „וכן בכל בקר ובקר שיש אתדל״ע” (“and so every morning there is an arousal from above”), citing „וישכם אברהם בבקר” (“Avraham rose early”) and „וישכם לבן בבקר וינשק” (“Lavan rose early in the morning and kissed”) from the end of Vayeitzei in Torah Ohr. Through these arousals a person must serve, doing the positive mitzvos and guarding the negative ones, and so „לא רק משלם חובו, אלא עוד משתכר בתוס׳ מרובה ע״י ניצוח הגוף” (not only repay the debt but profit by conquering the body).

   The Alter Rebbeולכך צריך להתפלל בכל יום שבכל יום חוזר ונמשך הארה זו

   The Rebbeוכן בכל בקר ובקר שיש אתדל״ע וישכם אברהם בבקר גו׳ וישכם לבן בבקר וינשק גו׳ (תו״א ס״פ ויצא). וע״י התעוררות אלו צ״ל עבודת האדם

   Reshimos (combined edition, booklets 112–157), vol. קיב–קנז, p. 387–388 (booklet 150; the reshimah begins on p. 387); the citation is the Rebbe’s own parenthesis in the text · כ״א–כ״ד טבת, ה׳תש״א, ניצא (Nice)

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3. Background from the Rebbe

   In a maamar on Rosh Chodesh Cheshvan 5736 about leaving Tishrei, the Rebbe explains the custom of announcing „ויעקב הלך לדרכו” (“and Yaakov went on his way”) and the Alter Rebbe’s explanation (dibbur hamaschil „כתפוח בעצי היער”, Ke’tapuach) that it follows „וישכם לבן בבוקר גו׳ ואח״כ וילך וישב לבן למקומו” (“Lavan rose early … and returned to his place”).

   He says „דבפרטיות ענין זה הוא בכל יום” (that in detail this happens every day), as this paragraph explains (after the morning prayer the illumination withdraws and Yaakov goes into Torah and mitzvos), while „ובכללות מתחיל זה בחודש תשרי” (in general it begins in Tishrei): according to Hemshech V’kacha 5637 „במוצאי יוהכ״פ” (after Yom Kippur), and „בגילוי למטה מתחיל במוצאי שמח״ת” (in revealed form after Simchas Torah), when the announcement was made. In a note to the Likkutei Sichos sicha above (vol. 15, p. 259 ff.) he likewise distinguishes the “way” after Yom Kippur, Torah and mitzvos, as here, from the “way” after Simchas Torah, everyday matters done for the sake of Heaven.

   The Alter Rebbeויעקב הלך לדרכו בחי׳ יעקב יו״ד עקב הלך ונמשך בחי׳ תורה ומצות דתורה אקרי דרך

   The Rebbeדבפרטיות ענין זה הוא בכל יום, כמבואר בתו״א ס״פ ויצא, ובכללות מתחיל זה בחודש תשרי, שאז הו״ע ויעקב הלך לדרכו

   Sefer HaMaamarim 5736 (bilti muga, old edition), vol. תשל״ו, p. 42 (the editors’ note 63 prints “כב, ב” for Torah Ohr, end of Vayeitzei; note 64 cites Likkutei Sichos vol. 15, p. 259 ff.) · יום א׳ פ׳ נח, ל׳ תשרי, ה׳תשל״ו

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4. From the Rebbe’s maamar ד״ה וישכם לבן בבוקר, 5748

   The Alter Rebbe states that the morning illumination withdraws after prayer, so one must pray daily, and that Yaakov then goes into Torah and mitzvos. The Rebbe adds that only after the withdrawal can avodah below be complete. Avodah needs the real existence of a person and a world, and that existence cannot stand while the Supernal Whiteness is revealed (“one who points before the king has no existence”). He also gives the reason for the withdrawal itself: it happens so that avodah, the purpose of creation, can be done in its fullness.

   The Alter Rebbeאבל אחר התפלה מסתלק הארה זו

   The Rebbeאלא יתירה מזו, שדוקא לאחר סילוק ההארה יכולה להיות העבודה למטה

   The whole maamar, summarized

5. From the Rebbe’s maamar ד״ה וישכם לבן בבוקר, 5748

   The Alter Rebbe uses the changed wages to show that G‑d’s essence can switch akudim and nekudim without this being a change in Him. The Rebbe reads akudim, nekudim and berudim as three stages of hishtalshelus: lights bound in one vessel, the world of Tohu, and Atzilus. Yaakov’s changing the wages becomes Israel’s avodah, which changes hishtalshelus and draws down from beyond its limits. “Ten times” means ten included in ten, which is one hundred, the complete number. This draws down not only Atzilus but Tohu, akudim, and the Supernal Whiteness itself.

   The Alter Rebbeולכן יכול הוא להפך מבחי׳ עקודים לבחי׳ נקודים ומנקודים לעקודים

   The Rebbeשישראל על ידי עבודתם עולים למעלה יותר, שפועלים שינוי בסדר השתלשלות

   The whole maamar, summarized

6. From the Rebbe’s maamar ד״ה וישכם לבן בבוקר, 5748

   The Alter Rebbe makes only a parenthetical remark about the Lavan of kelipah, who changes the wages through deceit. The Rebbe explains why it is brought: Israel’s avodah reaches even this lower Lavan. Through teshuvah they turn darkness to light and bitterness to sweetness. He ties this to Yaakov’s “I will return in peace (beshalom) to my father’s house,” read as a double peace: peace to the far and to the near. The far is mentioned first because of the advantage of teshuvah.

   The Alter Rebbeוזלע״ז לבן דקליפה מחליף משכורתו ממש ברמאות

   The Rebbeהוא כדי לבאר שעבודת ישראל פועלת גם בלבן זה שלמטה

   The whole maamar, summarized

7. From the Rebbe’s maamar ד״ה וישכם לבן בבוקר, 5748

   The Alter Rebbe cites “And Avraham rose early in the morning” to show that the arousal of supernal mercy comes through Avraham’s Chesed. The Rebbe continues the verse, “and saddled his donkey (chamor).” He reads it as the morning prayer, which is a battle with the body’s materiality (chomer), and it is this prayer that draws down the Supernal Whiteness. He also explains the ‘kiss’ of this light as total self-giving (hismasrus).

   The Alter Rebbeואתערותא דילי׳ בבוקר דאברהם בחי׳ חסד כמ״ש (בראשית כב) וישכם אברהם בבקר

   The Rebbeדענין חבישת החמור רומז לעבודת התפלה שענינה מלחמה עם חומר הגוף

   The whole maamar, summarized

8. From the Rebbe’s maamar ד״ה וישכם לבן בבוקר, 5748

   The Alter Rebbe describes the blessing as a flow drawn below until darkness is transformed into light. The Rebbe carries this drawing-down of the Supernal Whiteness to its end: a wondrous union beyond any category of union. In it the created existence becomes the true existence itself, beyond even the ‘still small voice’ of prophecy. It shines especially in every Jew, and it is drawn into actual physicality, the body and the deed, in the true and complete redemption.

   The Alter Rebbeשיהי׳ תוספת ברכה והמשכה למטה עד דאתהפכא חשוכא לנהורא

   The Rebbeכי היש הנברא והיש האמיתי נעשים דבר אחד

   The whole maamar, summarized

Found by AI in the Rebbe’s works and checked against each source; not yet reviewed by a person, so check the place before relying on a detail. How it was made