Chasidut · Breslov
Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 4:19/ליקוטי הלכות·
אוְזֶהוּ (בראשית לז, ט): ״וְהִנֵּה הַשֶּׁמֶשׁ וְהַיָּרֵחַ וְאַחַד עָשָׂר כּוֹכָבִים מִשְׁתַּחֲוִים לִי״.
1THE SUN, THE MOON, AND THE DISTANT STARSLastly, Reb Noson shows that Yosef’s second dream too alludes to his being the great tzaddik who “turns the many to righteousness” by instilling them with perceptions of Godliness.And this is the meaning of “Look, the sun and the moon and the eleven stars are bowing down to me.”
בשֶׁמֶשׁ וְ״יָרֵחַ״ הֵם בְּחִינַת מַשְׁפִּיע וּמְקַבֵּל, בְּחִינַת שֵׂכֶל עֶלְיוֹן וְשֵׂכֶל תַּחְתּוֹן, בְּחִינַת הָרַב וְהַתַּלְמִיד. כִּי הַצַּדִּיק, שֶׁהוּא הָרַב, נִקְרָא שֶׁמֶשׁ, כְּמוֹ שֶׁכָּתוּב (קהלת א, ה): ״וְזָרַח הַשֶּׁמֶשׁ וּבָא הַשֶּׁמֶשׁ״, וְדָרְשׁוּ רַבּוֹתֵינוּ זַ״ל (קדושין עב:): ״עַד שֶׁלֹּא שָׁקְעָה וְכוּ׳״. וְהַיָּרֵחַ בְּחִינַת הַתַּלְמִיד, שֶׁמְּקַבֵּל הָאוֹר מֵרַבּוֹ כְּמוֹ הַלְּבָנָה מֵהַחַמָּה.
2“Sun” and “moon” represent giver and receiver, upper intellect and lower intellect, rav and student. For the tzaddik, who is the rav, is called “sun,” as it is written, “The sun rises and the sun sets.” Interpreting this homiletically as alluding to the tzaddik, Chazal state, “Before the sun set …”140 does not depart from the Notes & Sources world until another tzaddik like him is created, as it is written, ‘The sun rises and the sun sets.’ Before the sun of Eli set, the sun of Shmuel of Ramah rose” (Kiddushin 72b). And the moon is likened to a student, who receives the spiritual light from his rav just as the moon receives its light from the sun.
גוְאַחַד עָשָׂר כּוֹכָבִים – זֶה בְּחִינַת הַנְּפָשׁוֹת הָרְחוֹקוֹת שֶׁמְּקָרְבִים אוֹתָם לְהַשֵּׁם־יִתְבָּרַךְ, שֶׁהֵם נְפָשׁוֹת קְדוֹשׁוֹת מְאֹד, אַךְ הָיוּ תְּחִלָּה בְּעִמְקֵי הַקְּלִפּוֹת וְעָלוּ מִשָּׁם, בִּבְחִינַת אַחַד עָשָׂר סַמְמָנֵי הַקְּטֹרֶת, שֶׁזֶּהוּ בְּחִינַת אַחַד עָשָׂר כּוֹכָבִים, בְּחִינַת (דניאל יב, ג): ״וּמַצְדִּיקֵי הָרַבִּים כַּכּוֹכָבִים״.
3“And the eleven stars” referenced in Yosef’s dream alludes to the spiritually distant people who are brought near to HaShem. These are very holy souls, who nevertheless were initially trapped in the depths of the kelipot. Yet they ascended from there, akin to the fallen sparks of holiness redeemed from the depths of the kelipot by the eleven spices of the ketoret, incense-offering.141 39:3. This representation of the “eleven stars” as distant souls brought near to HaShem by the tzaddik is alluded to in “Those who teach righteousness to the masses [will shine] like the stars.”
דוְכֻלָּם ״מִשְׁתַּחֲוִים לִי״ – כִּי הַצַּדִּיק הַגָּדוֹל מַמְשִׁיךְ שִׂכְלִיּוֹת כָּאֵלֶּה, עַד שֶׁכָּל הַגְּדוֹלִים וְהַקְּטַנִּים וְכָל הָרְחוֹקִים רוֹצִים לְהִתְקָרֵב, וְכֻלָּם צְרִיכִים לְקַבֵּל מִמֶּנּוּ. כִּי כְּבָר מְבֹאָר לְעֵיל, שֶׁגַּם בְּהַצִמְצוּמִים בְּעַצְמָן יֵשׁ בְּחִינַת שֵׂכֶל עֶלְיוֹן וְשֵׂכֶל תַּחְתּוֹן, כִּי יֵשׁ בָּהֶם כַּמָּה וְכַמָּה מַדְרֵגוֹת, וְיֵשׁ בָּהֶם בְּחִינַת רַב וְתַלְמִיד, שֶׁמֶש וְיָרֵחַ וְכוּ׳. וְכֻלָּם צְרִיכִים לְהַכְנִיעַ וּלְהִשְׁתַּחֲווֹת וּלְהִתְבַּטֵּל לִפְנֵי הַצַּדִּיק הַגָּדוֹל בְּיוֹתֵר, בְּחִינַת יוֹסֵף, כִּי הוּא מַכְנִיס הַשָּׂגוֹת אֱלֹקוּת בְּכֻלָּם, וְכַנַּ״ל.
4All of them “are bowing down to me.” For the great tzaddik draws such wondrous insights that all the spiritually great and small, and all those who are distant from HaShem, want to draw near. Everyone needs to receive from him. It was already explained above142 that even within the constrictions themselves there is the aspect of upper intellect and lower intellect. For they contain so many levels, including the aspects of rav and student, sun and moon, and so on. Therefore everyone must submit and bow and set aside his ego in the presence of the greatest tzaddik, represented by Yosef, because he is the one who instills perceptions of Godliness into all of them.