נטילת ידים שחרית ב

Based on LM II:78 — "Hanhagos HaPshitus"Otzar Matnas Chinam · Chesed Chinam · The Path to Eretz Yisrael

And this is the aspect of Chanukah. For the kindling of the Chanukah light is the aspect of the drawing down of the perception of G-dliness through the constrictions — from which is the essential kindling of all the lights and candles of holiness, the aspect of "to illuminate the lamps and to kindle the candles." And this is the aspect of tefillin — mochin — which are the essential perceptions of G-dliness. For when one says then: "And the good oil You shall pour upon the seven branches of the menorah," etc. — for the drawing down of the perception of G-dliness through the constrictions, this is the aspect of the good oil — the holy anointing oil — which is the aspect of the holy da'as — being drawn into vessels and constrictions, which are the oil and the vessel and the wick. Within these the light is suspended — which is drawn from the aspect of the perception of G-dliness, from which all lights emanate. For He is the light of all lights, as it is written: "Hashem is my light and my salvation" (Psalms 27:1). And this is the aspect of the intensity of the miracle of Chanukah. For then the wicked kingdom of Greece stood to make them forget the Torah and to lead them astray, etc. For the wicked kingdom of Greece — this is the essential aspect of the chochmos chitzoniyos, which is the wisdom of Greece, because they occupied themselves with this the most — to draw the external wisdoms into the world, as is known. And this is the essential overpowering of the wicked kingdom — which is the aspect of the four kingdoms — over the holy Malchus, as above. And therefore, it was then a time of great distress, for they sought to make the Torah entirely forgotten through the overpowering of the chochmos chitzoniyos, which are the opposite of the Torah. For the Torah and the mitzvos are the aspects of measures and vessels through which to draw down the perception of G-dliness, as above. And they sought to make the Torah and mitzvos forgotten through the overpowering of chochmos chitzoniyos — which are the aspect of the wicked kingdom of the four kingdoms that overpowered the holy Malchus, which is the chochmah tata'ah mentioned above — like in our times, in our many sins, when the heretics overpower and seek to draw chochmos chitzoniyos into the world and to make the Torah entirely forgotten. As one sees tangibly: whoever is drawn after their ways throws off the yoke entirely, shaves his beard and pei'os, drinks non-Jewish wine, until he throws off the yoke entirely, may the Merciful One save us. But Hashem yisbarach, in His abundant mercy, prepared the remedy before the affliction and performed for us a great and wondrous miracle then, in the days of Mattisyahu ben Yochanan the Kohen Gadol — until not only did they subdue and bring down the wicked kingdom of Greece with a great downfall, but also, through the intensity of the miracle, they drew a wondrous light into the world for all generations. So that we would have the power, through this, to draw down the light mentioned above — each person in his own home. That is, the light of the perceptions of G-dliness through the constrictions mentioned above — which is the aspect of the rectification explained there in the Torah-teaching mentioned above: that the greater the illness, the greater the Rebbe one needs — such a skilled and wise craftsman who can make such wondrous constrictions that he illuminates even within him the perception of G-dliness, as above. And this aspect is drawn upon us during Chanukah through the exceedingly great tzadikim who established the kindling of the Chanukah light — through which there is the power to draw down the aspect of this illumination upon each person in his home, even if he is as he is. For it is explained in the kavanos of Chanukah that the matter of Chanukah is that one draws down the wondrous light — which encompasses all the yichudim [unifications] — and draws it downward. That is, below ten tefachim [handbreadths] — for on Shabbos and Yom Tov, one lights the holy candles, for then is the essential ascent of the Malchus — chochmah tata'ah mentioned above — which is the aspect of "a candle of mitzvah." For then, through the holiness of Shabbos and Yom Tov, the kelipos — which are the aspect of the four kingdoms — fall, and the holy Malchus ascends from among them and then shines with a great light — which is the aspect of the kindling of the Shabbos and Yom Tov candles, which are lit in their place, at the time of her ascent. But on Chanukah, the kindling is by way of a wondrous miracle, for then she does not have such an ascent — for they are weekdays — for then the kelipos, which are the four kingdoms, are not completely nullified as on Shabbos and Yom Tov. And nevertheless, we kindle this holy light that encompasses all the yichudim — which is the aspect of drawing down the perception of G-dliness through the constrictions. That is, the aspect mentioned above: that the very great tzadikim draw down such wondrous rectifications that they illuminate the aspect of the perceptions of G-dliness through the constrictions — even below, in the very lowest rung — which is the aspect of below ten tefachim, where the Shechinah never descended (Sukkah 5a). And now, through the intensity of the miracle, specifically there one kindles the holy and awesome Chanukah light — which is the aspect of drawing down the perception of G-dliness through the constrictions — down, down below — to illuminate within each Jew, whoever wishes to receive, even if he is the worst of the worst — even the most gravely ill with ailments of the soul, through the multitude of his sins — to illuminate even within him an illumination of the perception of G-dliness. Through the greatness of the power of the great tzadikim who draw the intensity of the miracle of Chanukah into the world — through which, even in the aspect of weekdays, when one cannot yet fully elevate the aspect of the Malchus — chochmah tata'ah — nevertheless, they draw the light of the perception of G-dliness through the constrictions down below, even to the lowest level. For from the greatness of their power, they can illuminate even in the very lowest in stature, and heal even the most gravely ill — which is the aspect of kindling the Chanukah light below ten tefachim, as above. And this is the aspect of: "Though I walk through the valley of the shadow of death, I will fear no evil, for You are with me" (Psalms 23:4) — the aspect of: "though I sit in darkness, Hashem is a light to me" (Micah 7:8). That one draws the light of the perceptions of G-dliness down below, into the depths of darkness — in the aspect of the valley of the shadow of death — to illuminate to those who are extremely, extremely lowly, so that even to them shall reach an illumination and knowledge of His G-dliness, yisbarach — in order to heal them and rectify them and return them to Him. And this is the aspect of the dispute between Beis Shammai and Beis Hillel (Shabbos 21b). Beis Shammai say: one decreases each day. And Beis Hillel say: one increases each day. For Beis Shammai follow their reasoning — for our Sages said (Shabbos 31a): Shammai was strict-tempered, and through this he pushed away the converts from converting and pushed them away with the builder's cubit. But Hillel, through his great humility, drew them close with compassion — even though they were not fitting to be drawn close and they said strange and foolish things — to teach them the entire Torah while standing on one foot, etc. — nevertheless, he did not push them away and drew them close with his wondrous wisdom and humility. And therefore, Beis Shammai — who were the students of Shammai, who in the greatness of his righteousness and holiness could not bear the distant ones, those sullied with the sins of their youth and the like — therefore said: one decreases each day. For both Beis Shammai and Beis Hillel agree that one must add and increase light each successive day. For surely the miracle of the days of Chanukah — that the light burned when there was only enough to burn for one day and it burned for eight days — surely each successive day the miracle is greater and more wondrous, and therefore surely more light is needed each successive day. However, Beis Shammai maintain that for this very reason — because of the greatness of the light that is drawn each day increasingly — for this very reason, one decreases each day. For the wicked and distant ones are not worthy of using this light — similar to what our Sages said (Midrash Rabbah, ch. 12): the Holy One, blessed be He, saw that the world was not worthy of using the light of the seven days of Creation, and He stood and hid it for the tzadikim, etc. Therefore, they maintain that now too, when the tzadikim perceive a great light, they must conceal the light — and the more they perceive, the more they must conceal, so that the wicked and distant ones should not benefit from it, as above. This is the aspect of "decreasing each day." But Beis Hillel — who are from the students of Hillel, who occupied himself with drawing the distant ones very close — therefore follow their reasoning and say: one increases each day. For on the contrary — the more the tzadikim draw down a great and increasing light — correspondingly, they must illuminate the world more and more, to illuminate for all who come into the world, in order to draw close all who are very, very distant — to illuminate for those who are very small and lowly — to heal all the most gravely ill, may the Merciful One save us. For just as the more gravely ill the patient is, the more he must seek a greater Rebbe for himself, as above — so too, the more the Rebbe and the Tzadik attains an ever-greater stature, he must illuminate even within those who are most small and lowly. For this is the essential aspect of his stature and his greatness — to draw close the most distant. For this is the essential greatness and glory of Hashem yisbarach, as is written in another place (Likutay Moharan I, 10). For even though one surely must conceal the great light — and especially when one attains very great and immense levels and perceptions — surely one must conceal and hide the light, for the world is not worthy of using them — nevertheless, they devise such stratagems and establish such rectifications and clothe the light in such wondrous garments and constrictions, that they illuminate even in those who are very small in stature, as above. And through this, they increase and go on, illuminating the light below more and more each and every day — in the aspect of "increasing each day." For "one elevates in holiness and does not diminish" (Berachos 28a). And one may ask: would it enter the mind to diminish holiness, G-d forbid? Rather, this is the aspect mentioned above: that there are tzadikim who are truly great in stature, yet from the intensity of their holiness, they cannot bear the world. And therefore, through the intensity of their holiness, they distance and push down, G-d forbid, certain people — because they are angry with them, because they cannot bear their unseemly deeds. But Hashem yisbarach does not desire this — for He is One who desires chesed — and He wants the tzadikim to have compassion upon Israel always and draw them close, even if they are as they are. And even if He Himself yisbarach is in great anger with them because of their evil deeds — He wants the tzadikim to pray for them and draw them close, as our Sages said regarding the verse: "And Moshe took the tent and pitched it outside the camp, far from the camp" (Exodus 33:7) — because they sinned so greatly. Hashem yisbarach said: "I am in anger and you are in anger — if so, who will draw them close?" — etc. — as brought in the commentary of Rashi there. And similarly, we find with several prophets and tzadikim that Hashem yisbarach Himself complained before them and told them the greatness of His pain, as it were, that He has from the abundant sins of Israel — and when they strengthened His words and did not advocate well for Israel, He was very displeased with them. As we find with Hoshea the prophet (see Pesachim 87a), and with Eliyahu, who said: "I have been very zealous," etc. (I Kings 19:10) — and [Hashem] said to him: "And Elisha ben Shafat you shall anoint as a prophet in your place" (I Kings 19:16). And our Sages explained (Yalkut Shimoni, cited by Rashi): "I have no need for your prophecy — because you prosecute Israel." For Hashem yisbarach wants only that they should advocate for Israel and have compassion on Israel — even on the worst ones — to draw them all close to Him yisbarach, like Moshe Rabbeinu, alav hashalom, who gave his life for Israel and said: "And if not, erase me, please" (Exodus 32:32) — etc. And this is the aspect of "one elevates in holiness": the more one comes and ascends in holiness, more and more, and perceives the perception of G-dliness more — one must be elevating more and more souls. "And does not diminish" — that is, they should be careful not to be diminishing souls through the greatness of their holiness. That is, they should not reach a state of displeasure with Israel through the greatness of their holiness and their perception of Hashem yisbarach — that on account of this they cannot bear the worst ones, until they become angry with them, until they could push them down, G-d forbid. This is the aspect of "decreasing each day" that Beis Shammai said, as above. For this is not so — rather, one must "elevate in holiness and not diminish." For the more one reaches an ever-greater stature and an ever-greater perception, one must devise and create new constrictions with wondrous stratagems, until one can draw close more and more souls, and heal even the very, very worst and ill, as above. And all this is the aspect of the Chanukah light that is lit below ten tefachim. And therefore, one must increase each day, as above. And therefore the miracle of Chanukah was through the Kohanim. For the Kohen is the aspect of chesed, the aspect of Avraham. Through this, one cuts the Malchus from the four kingdoms and vivifies it from the light of the Face that illuminates during the Three Festivals, as above. And therefore, Chanukah is called by the name Chanukas [dedication of] the Beis HaMikdash, which took place in those days. For the essential light of the Face is in the Beis HaMikdash, where one ascends on the festivals to receive the light of the Face, as above. And this is the aspect of Chanukah — to vivify the Malchus from the light of the Face, in order to merit through this the perception of G-dliness — which is the essential kindling of the Chanukah light, as above. And this is the aspect of: "For a candle is a mitzvah, and the Torah is light, and the way of life is the rebuke of discipline" (Proverbs 6:23). For it is explained there in the Torah-teaching mentioned above that through tochachah, the chesed is revealed — through which the Malchus — chochmah tata'ah — is rectified — through which one merits the perceptions of G-dliness, see there. For through the chesed, one cuts her away from the four kingdoms and vivifies her from the light of the Face, etc. And this is: "For a candle is a mitzvah, and the Torah is light" — and this is the aspect of the perception of G-dliness through the constrictions, from which all the lights and the kindling of all the holy candles derive, as above — which is the aspect of the Chanukah light, as above. And this one merits through: "and the way of life is the rebuke of discipline" — that is, through tochachas musar — the aspect of tochachah mentioned above — through which one merits chesed, as above — through which one can vivify the Malchus, as above. And this is: "and the way of life is the rebuke of discipline" — that through tochachas musar, one draws down life to vivify the Malchus — chochmah tata'ah — through which one merits the perception of G-dliness through the constrictions — which is the aspect of: "for a candle is a mitzvah, and the Torah is light," as above. And this is why the mitzvah is metaphorically called a "candle" and the Torah is called "light." For even though both the Torah and the mitzvah are both aspects of constrictions for the perception of G-dliness, as above — nevertheless, even within the constrictions and the intellects themselves, there are many, many levels. For one must illuminate from intellect to intellect and from constriction to constriction, as understood there. And therefore, the Torah in relation to the mitzvah is in the aspect of light to a candle. For many, many constrictions and intellects are needed in order to merit the perceptions of G-dliness — all of them in the aspect of light and candle that illuminate. Fortunate is he who merits them. And this is the aspect of the mitzvah of bikur cholim [visiting the sick]. For one must visit the sick person and show him a welcoming face — that is, people come to him and attend to his affairs and do all that he needs, as is stated in the Shulchan Aruch (Yoreh Dei'ah 335:8). And this is the aspect of the illumination of the face — for they do not hide their faces from him and do not conceal themselves in their houses, but rather come to him and tend to his needs and speak to his heart. All of this is the aspect of the illumination of the face. And through this, one draws upon him life-force from the aspect of the illumination of the Face from above — from which the essential life-force comes, to give life to the sick person, in the aspect of: "in the light of the king's countenance is life" (Proverbs 16:15) — as is written in the Torah-teaching mentioned above. And therefore, the Shechinah is above the head of the sick person (Shabbos 12b), as it is written: "Hashem will support him upon the sickbed; all his lying down You have overturned in his illness" (Psalms 41:4). That is, the aspect mentioned above — that specifically because he is ill, the light of the Shechinah is drawn upon him — which is the aspect of the light of the true Tzadik who watches over all the sick, and especially the most ill — those who are in the aspect of "all his lying down overturned in his illness" — upon whom he attends most especially, to draw down to them healing, to give them life in the physical and the spiritual, in a way that he can illuminate within them the perceptions of G-dliness, as above. For this is the essential greatness and stature of the Tzadik — that he endeavors to heal the most ill. And therefore, specifically because he is ill and "all his lying down is overturned" — for this very reason, the Shechinah is above his head — which is the aspect of the light of the Tzadik, for the tzadikim are the Shechinah of the Omnipresent. And this is the aspect of: "And Hashem appeared to him" (Genesis 18:1) — to visit the sick person. For specifically because he is ill and one must visit him — through this specifically: "Hashem appeared to him" — the aspect of the perceptions of G-dliness that the sick merit through the light of the Tzadik, who is the Shechinah, as above. And this is the aspect of Chanukah and Purim, which are the aspect of the mitzvah of bikur cholim. For they are very holy and good days — and nevertheless they are on weekdays, for work is not forbidden on them. And they are in the aspect mentioned above — the aspect of illuminating the perceptions of G-dliness upon the most ill — through the greatness of the power of the Tzadik who can make such wondrous vessels and constrictions, etc. — as above. And it is like a parable: when a person is healthy, surely the King does not come to the person to show him His face. Rather, whoever wishes to receive the King's face and to delight in the light of His countenance must cleanse and purify himself very well, and adorn himself properly, and wait at the doors of the King, and ask of those who see the King's face that they receive permission for him to enter — and do all the stratagems that pertain to this — until he merits to come before the King, according to his level: whether to enter the King's courtyard or the house or the palace, etc. — so that the King should illuminate upon him His radiant face. But when one of the King's men is ill and bedridden, may the Merciful One save us — then, when the King's mercy is aroused to give him life from the light of His face, the King Himself must go to him, to his house, to illuminate upon him His face and give him life. And this is the aspect of: the Shechinah is above the head of the sick person, as above. And this is the aspect of Chanukah and Purim — which are holy festivals that were given to us to sustain us as we are today, in the days of the bitter exile, when the Congregation of Israel is called sick, as is written in the Holy Zohar, in the aspect of: "Support me with dainties, spread me among the apples, for I am sick with love" (Song of Songs 2:5). And from the intensity of our heavy illness, we cannot ascend and see and bow down before Him on our three pilgrimage festivals, to enter His holy House — which is the Beis HaMikdash — to receive the light of the Face. For on account of our sins we were exiled from our land and distanced, etc. — and we cannot, etc. Therefore, the Master of Mercy had compassion upon us in His immense mercy and added for us these two holy days: Chanukah and Purim — which the great tzadikim, the Men of the Great Assembly, established for us — in order to draw for us the light of the Face into our homes, in the intensity of our exile. So that each person should merit, in his own home, on Chanukah, to kindle the Chanukah light — which is the aspect of the light of the Face — the aspect of: "to make the face shine with oil" (Psalms 104:15) — which is the aspect of the perception of G-dliness, as above. And similarly, on Purim, each person draws upon himself the aspect of the receiving of the Torah that is received each year, in the intensity of the exile, in the aspect of: "they upheld and they accepted" (Esther 9:27). And therefore, Chanukah and Purim are in the aspect of raglayim [feet/festivals] (for they are the aspect of Netzach and Hod, which are the aspect of raglayim, as is known). And this is the aspect of the mitzvah of bikur cholim, which is a mitzvah performed with the raglayim [feet]. That is, the aspect mentioned above: that Hashem yisbarach has compassion upon us and goes to visit us and illuminates upon us His holy face — in the intensity of our exile, when we are such ill ones — as each person knows within his own soul. And He, in His mercy, visits us and gives us life through the light of His holy countenance — through the holiness of these holy days that He has given us: Chanukah and Purim — which are holy festivals on weekdays, which are the aspect of the days of exile — when we do not have the strength to ascend to Him, to the Beis HaMikdash, to receive from the light of the Face. Rather, He yisbarach draws for us the light of the Face into our homes — in order to give us life — through the great and true tzadikim of each generation, who engage in our rectification, who endeavor especially to give life to the most ill, as above. And this is the aspect of why the poor go around on Chanukah to receive ma'os Chanukah [Chanukah money]. This is the aspect of the illumination of the Face from above — that Hashem yisbarach illuminates His face to us into our homes, as above. For it is impossible to receive the light of the countenance of the King of life except through tzedakah, as it is written: "I, through tzedek [righteousness], shall behold Your face" (Psalms 17:15). And therefore, on the festivals, when one must ascend on the pilgrimage to the Beis HaMikdash to receive the light of the Face — therefore, each man according to the gift of his hand must bring the olas re'iyah [pilgrimage offering], as it is written: "and he shall not appear before the face of Hashem empty-handed" (Deuteronomy 16:16) — etc. But on the festivals, when one must ascend to the House of Hashem to receive the light of the Face, one must bring up the offering, which is his heartfelt donation — the aspect of tzedakah — and must exert himself to bring it up to the House of Hashem. But on Chanukah, the poor come to one's home — for they are "His broken vessels" (Zohar, Yisro 86a), in which the Shechinah of the light of His face dwells, as it is written: "I dwell with the crushed one" (Isaiah 57:15). And therefore, when Hashem yisbarach loves someone and wants to illuminate His face upon him, He sends him a poor person so that he may merit through him, as is written in the Holy Zohar (Yisro 86a): "Whoever the Holy One, blessed be He, loves — He sends him a gift of a poor person." And therefore, on Chanukah — when it is the aspect of Hashem yisbarach illuminating His face into our homes — therefore, in His mercy, He sends us the poor into our homes, in order that we should merit through them, in order to receive through them the light of the Face that illuminates then into our homes, as above. And behold, the matter of the dispute of Beis Shammai and Beis Hillel mentioned above — regarding the drawing close of souls that are very, very distant, whom it is not fitting by law to draw close — where Beis Shammai say: one decreases each day, to conceal the light from them so that they should not be drawn close — and Beis Hillel say: one increases each day, for one must make such vessels and constrictions that one can illuminate even within them the light of G-dliness yisbarach, so that even they should be drawn close, as above — behold, the matter of this dispute is the aspect of the general machlokes [strife] in every generation against the complete tzadikim who engage in receiving the souls of the distant ones for Hashem yisbarach. For many, many rise against them — and even many among the great tzadikim dispute them — because the Attribute of Judgment clothes itself within them, and through this, hostility enters their hearts, until it appears to them as if he does not conduct himself properly, and they dispute him. As has already been in the world in most generations — and especially in our days, in ikvos d'Meshicha, when the prosecution among the Torah scholars has greatly increased — and especially against our great and awesome Rebbe, of blessed memory, upon whom [the machlokes fell] because he gave his life in opposition and occupied himself all his days with having compassion upon Israel — upon all the distant ones — to draw them close to Hashem yisbarach. And this is the aspect of the dispute of the Tribes against Yosef HaTzadik. For Yosef is the aspect of the Tzadik who engages in drawing close to Hashem yisbarach by increasing the light each day — for he makes new wondrous constrictions and vessels each time, in a way that whoever wishes in the world can be drawn close. And on this account he is called Yosef — the aspect of "increasing each day," as above. And the Tribes — even though they were all holy, for they were all great tzadikim — disputed him on account of this, as above. And this is the aspect of: "And Yaakov dwelt in the land of his father's sojournings" (Genesis 37:1) — and our Sages expounded (Midrash Rabbah): that he was converting converts (as brought in his [the Rebbe's] words [Likutay Moharan I, 228]). And this is: "These are the generations of Yaakov: Yosef" (Genesis 37:2). That is, Yosef walked in the path of his father Yaakov and also occupied himself with converting converts and drawing close distant souls. For everything that happened to Yaakov happened to Yosef — which is the meaning of "these are the generations of Yaakov: Yosef," as Rashi explains there: that everything he received from [his father Yaakov] and everything that happened to Yaakov happened to Yosef, etc. And all this is juxtaposed to the verse "the land of his father's sojournings" — which is the matter of Yaakov's converting of converts — and immediately juxtaposed: "These are the generations of Yaakov: Yosef" — the meaning of which is that he transmitted to him all his wisdom, as above. That is, as above: just as Yaakov converted converts through his profound wisdom — that he knew how to make such constrictions that he could heal even the most ill — so too, Yosef HaTzadik occupied himself with this constantly. For Yaakov transmitted to him all his wisdom — for the essential wisdom is to implant the perceptions of G-dliness in the world, to make known to the sons of man His mighty deeds, etc. And this is the aspect of: "Yosef was seventeen years old, and he was shepherding his brothers among the flock" (Genesis 37:2). "Shepherding the flock" — this is the aspect of the leader of the generation, who is called everywhere by the name "shepherd of the flock." And this is: "seventeen years old," etc. — for seventeen in gematria equals tov [good], as is brought. That is, Yosef was good to all and was entirely good — and through this, he was able to draw close all. For he found even in the worst of the worst nekudos tovos [good points] — and through this, he drew them close to Hashem yisbarach. And this is: "and he was a lad among the sons of Bilhah and the sons of Zilpah" (Genesis 37:2) — who are the sons of the maidservants, who are the aspect of the lowly families of Israel. He would lower himself to them greatly, in order to draw them close. And on this account, the distant ones are called "sons of Bilhah and sons of Zilpah" — this is a hint that the Adversary and his forces had more hold upon them. And this is the aspect of "sons of Bilhah" — the aspect of "I will terrify you with horrors [balahos]" (Ezekiel 28:19) — and Rashi explains there: "demons." That is, the forces of the evil inclination — demons and kelipos — which frighten and confuse and corrupt a person. And this is the aspect of "sons of Zilpah" — the aspect of: "a burning wind [zal'afah] seizes me from the wicked" (Psalms 119:53). For the forces of the evil inclination are the aspects of terrors and burning winds — and all who are drawn after them are called "sons of Bilhah and sons of Zilpah." And the great Tzadik — the aspect of Yosef — occupies himself with them and lowers himself to them in order to draw them close to Hashem yisbarach. And this is: "and he was a lad among the sons of Bilhah and the sons of Zilpah," etc. And Rashi explains: he would do youthful acts, etc. For the true Tzadik, in his profound wisdom, lowers himself to them so much that it appears as if he does youthful acts — for he speaks mundane conversation with them, and eats and drinks with them, and sometimes strolls and jests with them — and his entire intention is to draw them close thereby to Hashem yisbarach, as is understood from his [the Rebbe's] words in several places (Likutay Moharan I, 60; II, 78) — how much the Tzadik lowers himself to the world, all of which is considered by him youthful acts. But his intention is desired by Hashem yisbarach alone — for the sake of drawing close the very distant to Hashem yisbarach, for it is impossible to draw them close except through this. And this is the aspect of: "and he was a lad among the sons of Bilhah and the sons of Zilpah," etc. — as above. And therefore he is called Yosef — the aspect of: "G-d has gathered [asaf] my disgrace" (Genesis 30:23) — for he gathers and nullifies all the disgraces and shames from Israel, for he returns them in teshuvah and draws them close to Hashem yisbarach. And this is the aspect of: "May Hashem add [yosef] to me another son" (Genesis 30:24) — on account of which he is called Yosef. That is, the Tzadik occupies himself constantly with adding and drawing close new souls each time — and he constantly asks Hashem yisbarach for this — the aspect of: "May Hashem add to me another son" — that Hashem should add for him each time a new student, who is called a "son" — for whoever teaches his fellow's son Torah, it is as if he bore him (Sanhedrin 99b). And he searches and seeks constantly to add and draw close new ones — in the aspect of: "May Hashem add to me another son." And therefore: "And Yisrael loved Yosef more than all his sons, for he was a son of his old age [ben zekunim]" (Genesis 37:3) — he loved him greatly for this reason. For He desires this — to have compassion upon all and to devise stratagems to draw close all. And this is: "for he was a ben zekunim to him" — zaken [elder] is the aspect of very great compassion — the aspect of "an elder full of compassion" — the aspect of the Thirteen Attributes of Mercy [t'lisar tikkunay dikna], which are very great mercy. That is, he received from him all the Thirteen Attributes of Mercy, which are the aspect of zaken, as above — through which he has compassion upon all and draws close all. And this is how Onkelos translates "ben zekunim": "a son of wisdom [bar chakim] is he to him." A bar chakim indeed — for this requires a great wisdom, a wondrous wisdom, a very, very profound wisdom — in order to make such vessels and constrictions that he can draw close such distant souls, such ill ones, and implant within them the perceptions of G-dliness, as above. And this is: "and he made for him a coat of many colors [kesones passim]" (Genesis 37:3) — the meaning of which is a garment of fine wool that has beautiful colors, the aspect of karpas and techeiles. That is, because he saw that he occupied himself with drawing close distant souls — therefore he made for him wondrous garments that have beautiful and wondrous colors — the aspect of a kesones passim. That is, the aspect of wondrous constrictions, which are the aspects of vessels and garments — in order that through them he could draw down the perception of G-dliness even to the very distant, as above. For the aspect of the constrictions mentioned above — which are the aspect of chochmah tata'ah mentioned above — they are comprised of all the colors. For they are the totality of all the vessels and garments of holiness — through which one perceives His G-dliness yisbarach, as is written in the Holy Zohar many times: "she is comprised of all the colors." And this is what he dreamed (Genesis 37:7): "And behold, we were binding sheaves [alumim] in the midst of the field." The meaning of alumim is bundles/knots. That is, the aspect of the constrictions mentioned above, which are the aspects of knots. For a constriction is the aspect of a knot. That is, all of them were occupied with this — they were binding sheaves and making knots and constrictions in order to draw through them the perception of G-dliness. But the constrictions and the vessels of Yosef HaTzadik surpassed them all — in the aspect of: "and behold, my sheaf arose and also stood upright" — etc. — for his knot and his constriction arose and also stood forever and for eternity. "And behold, your sheaves gathered around and bowed down to my sheaf" — for they all need to receive from him the perceptions of G-dliness — through the wondrous constrictions that he made with his profound wisdom — through occupying himself with drawing close souls constantly. Through this he merited that even the great tzadikim who occupy themselves with this — with perceiving the perceptions of G-dliness through the constrictions — even they need to receive from him, for his surpasses them all — in the aspect of: "Many daughters have done valiantly, but you surpass them all" (Proverbs 31:29) — which is said regarding the true Tzadik who is the very greatest, who occupies himself with making vessels and garments and drawing down Torah with such true wisdom, until all can draw close to Hashem yisbarach. And this is the aspect of the praise of the eishes chayil, etc. (Proverbs 31) — the aspect of: "She seeks wool and flax" — which are the aspects of vessels and garments for the perception of G-dliness, etc. And this is the aspect of: "She is like the merchant ships, bringing her food from afar… She rises while it is still night and gives food to her household" — etc. — that in the overwhelming darkness of the night of exile of Jewish souls, she gives them sustenance, etc. And so the entire holy praise goes on and revolves. And this is the aspect of: "Her husband is known in the gates [she'arim]" — which are the aspect of "the measures [shi'urin] of the letters of the Torah" — that is, the aspect of the constrictions mentioned above that he draws down with his wisdom. Through them, Hashem yisbarach is known in the world — the aspect of "Her husband is known in the gates." And this is: "She opens her mouth with wisdom, and the Torah of chesed is upon her tongue" — and our Sages expounded (Sotah 49b): "This is one who studies Torah in order to teach it." That is, as above — that he teaches his Torah to others, to draw them close to Hashem yisbarach. And this is: "She watches the ways of her household" — that she watches the conduct of her household, how it should be conducted forever, in a way that her light should never be extinguished, so that the remnant of her wisdom shall remain for all generations, forever. For "the bread of idleness she does not eat" — for her bread and her Torah are not the bread of idleness, G-d forbid, for she was very, very diligent in the service of Hashem yisbarach. Therefore: "her children rise up and call her fortunate" — they are the students who are called children, whom she drew close to Hashem yisbarach. "Her husband praises her" — this is Hashem yisbarach, for Hashem yisbarach agrees with this, for He desires this — that he draw all close to Him — for He is One who desires chesed. And therefore: "Many daughters have done valiantly, but you surpass them all," as above. And this is (Genesis 37:9): "And behold, the sun and the moon and eleven stars bow down to me." The sun and the moon are the aspects of the giver and the receiver, the aspects of the upper intellect and the lower intellect — the aspects of the Rebbe and the student. For the Tzadik, who is the Rebbe, is called "sun," as it is written: "And the sun rises and the sun sets" (Ecclesiastes 1:5) — and our Sages expounded (Kiddushin 72b): "before one set," etc. And the moon is the aspect of the student who receives the light from his Rebbe like the moon from the sun. And the eleven stars — this is the aspect of the distant souls that are drawn close to Hashem yisbarach. They are very holy souls — but initially they were in the depths of the kelipos — and they ascended from there, in the aspect of the eleven spices of the ketores. And this is the aspect of the eleven stars — the aspect of: "and those who bring the many to righteousness, like the stars" (Daniel 12:3). And all of them bow down to me — for the great Tzadik draws down such intellects that all the great and the small and all the distant ones wish to be drawn close, and all of them need to receive from him. For it has already been explained above that even within the constrictions themselves, there is the aspect of the upper intellect and the lower intellect — for there are many, many levels within them — and there is among them the aspect of Rebbe and student, sun and moon, etc. And all of them must submit and bow down and be nullified before the greatest Tzadik — the aspect of Yosef — for he implants the perceptions of G-dliness within all of them, as above.