Chasidut · Breslov
Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 4:16/ליקוטי הלכות·
אוְהִנֵּה עִנְיַן מַחֲלֹקֶת בֵּית שַׁמַּאי וּבֵית הִלֵּל הַנַּ״ל בְּעִנְיַן הַהִתְקָרְבוּת הַנְּפָשׁוֹת הָרְחוֹקוֹת מְאֹד מְאֹד שֶׁאֵין רָאוּי מִן הַדִּין לְקָרְבָן, שֶׁבֵּית שַׁמַּאי אוֹמְרִים: פּוֹחֵת וְהוֹלֵךְ – לְהַעֲלִים הָאוֹר מֵהֶן שֶׁלֹּא יִתְקָרְבוּ. וּבֵית הִלֵּל אוֹמְרִים: מוֹסִיף וְהוֹלֵךְ – כִּי צְרִיכִין לַעֲשׂוֹת כֵּלִים וְצִמְצוּמִים כָּאֵלֶּה, בְּאֹפֶן שֶׁיּוּכְלוּ לְהָאִיר גַּם בָּהֶם אוֹרוֹ יִתְבָּרַךְ, כְּדֵי שֶׁיִּתְקָרְבוּ גַּם הֵם וְכַנַּ״ל.
1INCREASING THE LIGHTEarlier (§11), Reb Noson explained that the basis of the dispute between Beit Shammai and Beit Hillel concerned the appropriateness of drawing down a perception of Godliness to those on the lowest spiritual levels. He now applies this subject to the opposition raised against the tzaddikim in his time—especially Rebbe Nachman—who devoted themselves to bringing even the most spiritually distant closer to HaShem.Now, the aforementioned dispute between Beit Shammai and Beit Hillel concerned drawing near to HaShem those people who are so very spiritually distant from Him that, strictly speaking, it would be unseemly to draw them close. There we saw that Beit Shammai states that we “keep decreasing” the number of lights in order to conceal the light from the spiritually distant so they will not be drawn closer to HaShem. Beit Hillel, however, states that we “keep increasing” the number of lights, because we need to fashion appropriate vessels and constrictions so as to illuminate with His light even the spiritually distant, so that they too will be drawn near.
בהִנֵּה עִנְיַן מַחֲלֹקֶת זֹאת זֶהוּ בְּחִינַת כְּלַל הַמַּחֲלֹקֶת שֶׁבְּכָל דּוֹר עַל הַצַּדִּיקִים הַשְּׁלֵמִים הָעוֹסְקִים לְקָרֵב נְפָשׁוֹת הָרְחוֹקִים לְהַשֵּׁם־יִתְבָּרַךְ, שֶׁרַבִּים מְאֹד קָמִים עֲלֵיהֶם, וְגַם רַבִּים מִגְּדוֹלֵי הַצַּדִּיקִים חוֹלְקִים עֲלֵיהֶם, מֵחֲמַת שֶׁמִּדַּת הַדִּין מִתְלַבֵּשׁ בָּהֶם, וְעַל־יְדֵי־זֶה נִכְנַס בְּלִבָּם טִינָא, עַד שֶׁנִּדְמֶה לָהֶם כְּאִלּוּ אֵינוֹ מִתְנַהֵג כָּרָאוּי וְחוֹלְקִים עָלָיו, כַּאֲשֶׁר כְּבָר הָיָה לְעוֹלָמִים בְּרוֹב הַדּוֹרוֹת. וּבִפְרָט בְּיָמֵינוּ בְּעִקְּבוֹת מְשִׁיחָא שֶׁנִּתְרַבֶּה הַקָּטֵגוֹרְיָא בֵּין הַתַּלְמִידֵי חֲכָמִים מְאֹד (כתבות קיב:), וּבְיוֹתֵר עַל רַבֵּנוּ הַגָּדוֹל וְהַנּוֹרָא, זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה, עַל אֲשֶׁר מָסַר נַפְשׁוֹ מִנֶּגֶד, וְעָסַק כָּל יָמָיו לְרַחֵם עַל יִשְׂרָאֵל עַל כָּל הָרְחוֹקִים לְקָרְבָם לְהַשֵּׁם־יִתְבָּרַךְ.
2The matter of their dispute is related to a more general polemic in every generation regarding the perfect tzaddikim who engage in drawing near those who are spiritually distant from HaShem. For a great many rise up against them. Even many of the great tzaddikim oppose them, due to the attribute of judgment that has embedded itself inside them. This causes them to harbor enmity in their heart towards such a tzaddik, until it appears to them as if he is acting inappropriately and so they openly oppose him. It has been this way for ages, in almost every generation, yet especially so in our time, in this era preceding the coming of Mashiach, when vilification among Torah scholars has become commonplace.120 112b teaches: The generation in which the son of David comes will see vilification among the Torah scholars. And the greatest opposition has been against our great and awesome Rebbe, may the memory of the righteous and holy be a blessing. This was because he sacrificed himself and spent all his days showing compassion for the Jewish people— drawing closer to HaShem all those spiritually distant from Him.
גוְזֶה בְּחִינַת מַחֲלֹקֶת שֶׁל הַשְּׁבָטִים עַל יוֹסֵף הַצַּדִּיק, כִּי יוֹסֵף הוּא בְּחִינַת הַצַּדִּיק שֶׁעוֹסֵק לְקָרֵב לְהַשֵּׁם־יִתְבָּרַךְ, עַל־יְדֵי שֶׁמּוֹסִיף וְהוֹלֵךְ הָאוֹר בְּכָל יוֹם, כִּי עוֹשֶׂה בְּכָל פַּעַם צִמְצוּמִים וְכֵלִים נִפְלָאִים בְּאֹפֶן שֶׁיּוּכְלוּ לְהִתְקָרֵב כָּל מִי שֶׁיִּרְצֶה בָּעוֹלָם, וְעַל שֵׁם זֶה נִקְרָא ״יוֹסֵף״, בְּחִינַת ״מוֹסִיף וְהוֹלֵךְ״ כַּנַּ״ל. וְהַשְּׁבָטִים, אַף־עַל־פִּי שֶׁכֻּלָּם קְדוֹשִׁים, כִּי הָיוּ כֻּלָּם צַדִּיקִים גְּדוֹלִים, חָלְקוּ עָלָיו בִּשְׁבִיל זֶה, וְכַנַּ״ל.
3Reb Noson shows that the issue of drawing closer those who are distant from HaShem was also the reason Yosef’s brothers, the Shevatim, opposed Yosef, who inherited this practice from their father Yaakov.This corresponds to the opposition raised against Yosef HaTzaddik by the Shevatim. For Yosef is comparable to the tzaddik who is occupied with drawing people near to HaShem; he mosif ve-holeikh, “keeps increasing,” the Divine light every day. Each time, according to the need, he makes marvelous constrictions and vessels so that anyone in the world who wants to come near can do so. For this reason he is called “Yosef,” which is etymologically related to the word mosif—indicating that he is mosif ve-holeikh.121 to me another son” (Bereishit He will add) and moSiF ,יוסף) 30:24). The words yoSef .(יסף) adds) share the same Hebrew root, YSF ,מוסיף) But the Shevatim, although they were all holy individuals— since they were all great tzaddikim—took issue with him over this practice.
דוזְֶה בְּחִינַת (בראשית לז, א): ״וַיֵּשֶׁב יַעֲקֹב בְּאֶרֶץ מְגוּרֵי אָבִיו״; וְדָרְשׁוּ רַבּוֹתֵינוּ זַ״ל (בראשית רבה פד, ד): שֶׁהָיָה מְגַיֵּר גֵּרִים, כַּמּוּבָא בִּדְבָרָיו זַ״ל (לקוטי מוהר״ן, חלק א׳, סימן רכח). וזְֶה (שם לז, ב): ״אֵלֶּה תֹּלְדוֹת יַעֲקֹב יוֹסֵף״ – הַיְנוּ שֶׁיּוֹסֵף הָלַךְ בְּדֶרֶךְ אָבִיו יַעֲקֹב, וְהָיָה עוֹסֵק גַּם כֵּן לְגַיֵּר גֵּרִים וּלְקָרֵב נְפָשׁוֹת הָרְחוֹקוֹת. כִּי כָּל מַה שֶּׁאֵרַע לְיַעֲקֹב – אֵרַע לְיוֹסֵף, שֶׁזֶּהוּ פֵּרוּשׁ ״אֵלֶּה תֹּלְדוֹת יַעֲקֹב יוֹסֵף״, כְּמוֹ שֶׁפֵּרֵשׁ רַשִׁ״י שָׁם: שֶׁכָּל מַה שֶּקִּׁבֵּל מִשֵּםׁ וָעֵבֶר מָסַר לוֹ, וְכָל מַה שֶּאֵׁרַע לְיַעֲקבֹ – אֵרַע לְיוֹסֵף וְכוּ׳.
4This effort by Yosef to bring people closer to HaShem is reflected in the verse “Yaakov settled in the land of his father’s megurei.” Chazal interpret this to mean that he would megayeir geirim, convert proselytes, as cited by the Rebbe Nachman elsewhere in his teachings.122 84:4. Rebbe Nachman cites this in LM I, 228. And this was also true of Yosef, as in “These are the chronicles of Yaakov: Yosef,” meaning that Yosef followed the path of his father Yaakov. He too engaged in converting proselytes and drawing near those who are spiritually distant from HaShem, because “whatever happened to Yaakov, happened to Yosef.”123 37:2, s.v. eileh toldot. This is the explanation of “These are the chronicles of Yaakov—Yosef,” as Rashi elucidates there: “All the wisdom that Yaakov received from studying at the yeshivah of Shem and Ever, he transmitted to Yosef,”124 37:3, s.v. ben zekunim. and so too whatever else happened to Yaakov, also happened to Yosef.
הוְכָל זֶה נִסְמַךְ לַפָּסוּק ״מְגוּרֵי אָבִיו״, שֶׁהוּא מַה שֶּׁהָיָה יַעֲקֹב מְגַיֵּר גֵּרִים, וְתֵכֶף נִסְמַךְ ״אֵלֶּה תֹּלְדוֹת יַעֲקֹב יוֹסֵף״ – שֶׁפֵּרוּשׁוֹ, שֶׁמָּסַר לוֹ כָּל חָכְמָתוֹ כַּנַּ״ל.
5All this—both explanations of Rashi—is needed to explain why “the chronicles of Yaakov” is juxtaposed with the first verse, “his father’s me-gurei,” which informs us that Yaakov would convert proselytes. Scripture immediately follows “his father’s megurei” with “These are the chronicles of Yaakov: Yosef,” the explanation of which is that Yaakov transmitted to Yosef all his wisdom, including the wisdom needed to megayeir geirim.
והַיְנוּ כַּנַּ״ל, כְּמוֹ שֶׁיַּעֲקֹב גִּיֵּר גֵּרִים עַל־יְדֵי עֹצֶם חָכְמָתוֹ שֶׁהָיָה יוֹדֵעַ לַעֲשׂוֹת צִמְצוּמִים כָּאֵלֶּה עַד שֶׁיּוּכַל לְרַפְּאוֹת הַחוֹלִים בְּיוֹתֵר, כְּמוֹ כֵן הָיָה יוֹסֵף הַצַּדִּיק עוֹסֵק בָּזֶה תָּמִיד, כִּי יַעֲקֹב מָסַר לוֹ כָּל חָכְמָתוֹ, כִּי עִקַּר הַחָכְמָה הוּא לְהַכְנִיס הַשָּׂגוֹת אֱלֹקוּת בָּעוֹלָם – ״לְהוֹדִיע לִבְנֵי הָאָדָם גְּבוּרֹתָיו וְכוּ׳״ (תהלים קמה, יב).
6This is as we said above. Just as Yaakov converted proselytes through his superior wisdom—for he knew how to make such great constrictions that he could heal the most spiritually ill—similarly, Yosef HaTzaddik was always involved with this. For Yaakov had transmitted to him all his wisdom, the main purpose of which is to bring perceptions of Godliness into the world, “to make known to the sons of man His mighty deeds.”
זוזְֶהוּ בְּחִינַת (בראשית לז, ב): ״יוֹסֵף בֶּן שְׁבַע עֶשְׂרֵה שָׁנָה, הָיָה רֹעֶה אֶת אֶחָיו בַּצֹּאן״ – ״רוֹעֶה צֹאן״ זֶה בְּחִינַת מַנְהִיג הַדּוֹר שֶׁנִּקְרָא בְּכָל מָקוֹם בְּשֵׁם רוֹעֶה צֹאן. וְזֶהוּ ״בֶּן שְׁבַע עֶשְׂרֵה שָׁנָה הָיָה וְכוּ׳״, שְׁבַע עֶשְׂרֵה בְּגֵימַטְרְיָא ״טוֹב״, כַּמּוּבָא (זהר סתרי תורה ג), הַיְנוּ שֶׁיּוֹסֵף הָיָה טוֹב לַכֹּל, וְהָיָה כֻּלּוֹ טוֹב, וְעַל־יְדֵי־זֶה הָיָה יָכוֹל לְקָרֵב הַכֹּל, כִּי מָצָא בְּהַגָּרוּעַ שֶׁבַּגְּרוּעִים נְקֻדּוֹת טוֹבוֹת, וְעַל־יְדֵי־זֶה קֵרְבָם לְהַשֵּׁם־יִתְבָּרַךְ.
7This role is alluded to in “Yosef, at the age of seventeen, would tend the flock with his brothers.” “Tending flock” signifies the role of the leader of the generation, who in all places is called a “shepherd.”125 34:2 and Yirmiyahu 17:16. This is also the meaning of “at the age of seventeen.” The Midrash teaches that seventeen is the gematria of tov, good.126 12; see also Siftei Kohen on Bereishit 47:28. That is, Yosef was good towards everyone, and was himself entirely good. Through this he was able to draw everyone near, because he found good points even in the very worst sinners, and by means of this drew them near to HaShem.127 that Moshe Rabbeinu was the embodiment of good and so was always able to find the good in everyone. is etymologically sugges- (בלהה)
חוְזֶהוּ ״וְהוּא נַעַר אֶת בְּנֵי בִלְהָה וְאֶת בְּנֵי זִלְפָּה וְכוּ׳״ – שֶׁהֵם בְּנֵי הַשְּׁפָחוֹת, הֵם בְּחִינַת מִשְׁפָּחוֹת הַיְּרוּדוֹת שֶׁבְּיִשְׂרָאֵל, שֶׁהָיָה מוֹרִיד אֶת עַצְמוֹ אֲלֵיהֶם בְּיוֹתֵר כְּדֵי לְקָרְבָם.
8This is also why “he was a lad with the sons of Bilhah and the sons of Zilpah,” who, as the children of the maidservants, are identified with the lowliest of Jewish families. These are the sort of people to whom Yosef would lower himself most, befriending them in order to draw them closer to HaShem.
טוְעַל שֵׁם זֶה נִקְרָאִים הָרְחוֹקִים ״בְּנֵי בִלְהָה וּבְנֵי זִלְפָּה״, זֶה רֶמֶז שֶׁנֶּאֱחַז בָּהֶם בְּיוֹתֵר הַבַּעַל דָּבָר וְחֵילוֹתָיו, שֶׁזֶּהוּ בְּחִינַת ״בְּנֵי בִּלְהָה״, בְּחִינַת (יחזקאל כו, כא): ״בַּלָּהוֹת אֶתְּנֵךְ וְכוּ׳״, וּפֵרֵשׁ רַשִׁ״י: ״שֵׁדִים״, הַיְנוּ חֵילוֹת הַיֵּצֶר הָרַע, שֶׁהֵם שֵׁדִים וּקְלִפּוֹת, שֶׁהֵם מְבַהֲלִים וּמְבַלְבְּלִים וּמַרְשִׁיעִים אֶת הָאָדָם. וְזֶה בְּחִינַת ״בְּנֵי זִלְפָּה״, בְּחִינַת (תהלים קיט, נג): ״זַלְעָפָה אֲחָזַתְנִי מֵרְשָׁעִים״, כִּי חֵילוֹת הַיֵּצֶר הָרַע הֵם בְּחִינַת בַּלָּהוֹת וְזַלְעֲפוֹת, וְכָל הַנִּמְשָׁכִים אַחֲרֵיהֶם נִקְרָאִים ״בְּנֵי בִלְהָה וּבְנֵי זִלְפָּה״. וְהַצַּדִּיק הַגָּדוֹל, בְּחִינַת יוֹסֵף, עוֹסֵק עִמָּהֶם וּמוֹרִיד אֶת עַצְמוֹ אֲלֵיהֶם כְּדֵי לְקָרְבָם לְהַשֵּׁם־יִתְבָּרַךְ.
9For this reason, those who are distant from HaShem are called “the sons of Bilhah and the sons of Zilpah,” hinting to the fact that the Evil One and its forces have a tight grip on such people. “Sons of Bilhah” alludes to “I will make you into balahot,”128128 The name BiLHah .(בלהות) tive of BaLaHot is etymologically sugges- (זלפה) which Rashi interprets as “demons,” meaning the forces of the Yetzer Hara. These are the demons and kelipot that terrify, confuse and bring a person to evil. Similarly, “sons of Zilpah” alludes to “zalaphah has gripped me on account of the wicked.”129129 The name ZiLPaH .(זלעפה) tive of ZaLaPhaH The forces of the Yetzer Hara are synonymous with balahot and zalaphot, fright and rage, and so all those drawn after them are called “the sons of Bilhah and the sons of Zilpah.” But the great tzaddik, represented by Yosef, engages with these people. He lowers himself to their level in order to draw them near to HaShem.
יוְזֶהוּ ״וְהוּא נַעַר אֶת בְּנֵי בִלְהָה וְאֶת בְּנֵי זִלְפָּה וְכוּ׳״, וּפֵרֵשׁ רַשִׁ״י: ״שֶׁהָיָה עוֹשֶׂה מַעֲשֵׂה נַעֲרוּת וְכוּ׳״. כִּי הַצַּדִּיק הָאֱמֶת בְּעֹצֶם חָכְמָתוֹ מוֹרִיד אֶת עַצְמוֹ אֲלֵיהֶם כָּל כָּךְ, עַד שֶׁנִּדְמֶה כְּאִלּוּ עוֹשֶׂה מַעֲשֵׂה נַעֲרוּת, כִּי מְדַבֵּר עִמָּהֶם שִׂיחַת חֻלִּין, וְאוֹכֵל וְשׁוֹתֶה עִמָּהֶם, וּפְעָמִים מְטַיֵּל וּמְשַׂחֵק עִמָּהֶם, וְכָל כַּוָּנָתוֹ כְּדֵי לְקָרְבָם עַל־יְדֵי־זֶה לְהַשֵּׁם־יִתְבָּרַךְ, וְכַמּוּבָן בִּדְבָרָיו זַ״ל בְכַמָּה מְקוֹמוֹת (סימן פא, צא ועוד), כַּמָּה וְכַמָּה הַצַּדִּיק מוֹרִיד אֶת עַצְמוֹ אֶל הָעוֹלָם, שֶׁכָּל זֶה נֶחְשַׁב אֶצְלוֹ מַעֲשֵׂה נַעֲרוּת, אֲבָל כַּוָּנָתוֹ רְצוּיָה לְהַשֵּׁם־יִתְבָּרַךְ לְבַד, בִּשְׁבִיל לְקָרֵב הָרְחוֹקִים מְאֹד לְהַשֵּׁם־יִתְבָּרַךְ, שֶׁאִי אֶפְשָׁר לְקָרְבָם כִּי אִם עַל־יְדֵי־זֶה. וְזֶהוּ בְּחִינַת ״וְהוּא נַעַר אֶת בְּנֵי בִּלְהָה וְאֶת בְּנֵי זִלְפָּה וְכוּ׳״, וְכַנַּ״ל.
10And this is the meaning of “And [Yosef] was a lad with the sons of Bilhah and the sons of Zilpah.” Rashi explains, “He would act childishly.” For the true tzaddik, with his mighty wisdom, lowers himself to them so much that it appears as if he is acting childishly. He speaks with them about mundane matters, he eats and drinks with them, and occasionally he even takes leisure strolls and plays games with them. His entire intention is to draw them near to HaShem through this. This idea is understood from Rebbe Nachman’s words in a number of places, just how much the tzaddik lowers himself to engage with the world. With respect to his exalted level, all of this is reckoned as acting childishly. However, the tzaddik’s intention is nothing but pleasing to HaShem, because he does all this in order to draw the very distant closer to HaShem. There is no other way to draw them near. This is the meaning of “And [Yosef] was a lad with the sons of Bilhah and the sons of Zilpah.”