Parshat Shemot - The Joyous Fortune of the Keter/EKYEH

 BH

Moshe Rabbeinu’s Question: “What’s His Name?”

In Parshat Sh’mot, Moshe expresses reluctance when Hashem appoints him to lead Bnei Yisrael out of Egypt. He foresees their skepticism: “When I come to the Jewish people and say, ‘The G-d of your ancestors sent me,’ they will ask me, ‘What’s His Name?’ What should I answer them?”

This question carries deeper meaning—it’s not merely about curiosity but understanding: What attribute of Hashem will be used for their redemption? Moshe recognizes that Hashem’s Names, such as Adonai, Tzva’ot, Shakai, Elokim, etc., represent distinct aspects of His divine interaction with the world.

Hashem’s Response: “Ekyeh Asher Ekyeh”

Hashem’s reply is both profound and puzzling: “Ekyeh Asher Ekyeh”—“I will be that which I will be.” He continues, instructing Moshe to tell the people: “Ekyeh has sent me to you.”

This choice of Name, emphasizing the future tense (“I will be”), is striking. It conveys Hashem’s enduring presence and the promise of redemption. But why the initial, more elaborate phrase, “Ekyeh Asher Ekyeh,” only to simplify it afterward?

Rashi’s Explanation: A Twofold Message

Rashi, quoting the Gemara in Brachot (9b), explains that “Ekyeh Asher Ekyeh” encapsulates two ideas:

1. “I will be with them in this suffering”—referring to their current bondage in Egypt.
2. “As I will be with them in future sufferings”—foreshadowing the exiles under Babylonia, Persia-Media, Greece, and Rome.

Moshe objects, saying: “Why burden them with knowledge of future suffering? Isn’t their current pain enough?” Hashem agrees, instructing Moshe to tell Bnei Yisrael only: “Ekyeh has sent me.” However, the expanded phrase “Ekyeh Asher Ekyeh” remains a private message for Moshe.

The Keter and Its Role in Redemption

Rebbe Nachman, in Likutey Moharan, Lesson 24, explains that the Keter is the highest level of the Sefirot, the divine emanations through which Hashem interacts with the world. The Keter serves as a boundary between humanity and Hashem’s infinite light, allowing finite beings to receive divine clarity and hope.

Life’s greatest challenges often push us to confront what seems humanly impossible. The Keter forces a person to confront their limitations, making space for Hashem’s light to shine through. “Ekyeh”—“I will be”—is Hashem’s assurance to the Jewish people that He will ultimately deliver them. However, this requires an essential step: waiting.

The Waiting Period: Katar Li

Rebbe Nachman highlights a verse from the Book of Iyov: “Katar li ze’er v’achaveka”—“Wait for me a little, and I will explain further.” The word Katar shares its root with Keter, signifying the need for patience when facing challenges. The waiting period allows the mind to settle, organize its thoughts, and become a vessel for Hashem’s infinite light. In this process, clarity, hope, and solutions emerge.

During this time, Hashem’s message is “Ekyeh”—“I will be.” Redemption and clarity may not be immediate, but through waiting, Hashem’s presence and intervention become manifest.

Ekyeh: The Name of Hope in Exile

Hashem instructs Moshe to tell the Jewish people: “Ekyeh shelachani aleichem”—“Ekyeh has sent me to you.” This Name encapsulates Hashem’s promise to be present and to lead the people out of their current bondage in Egypt. It also foreshadows the monumental event at Har Sinai, where the Jewish people will receive the Torah, gaining profound access to Hashem’s light and clarity.

Ekyeh Asher Ekyeh: A Message for Moshe Alone

In contrast, the extended Name “Ekyeh Asher Ekyeh” is reserved for Moshe Rabbeinu. As Rashi explains, this Name conveys that Hashem will not only redeem the people from Egypt but also accompany them through future exiles under other kingdoms. This deeper message underscores Hashem’s enduring presence across all generations of suffering and redemption.

The Question Remains

Why was the extended Name “Ekyeh Asher Ekyeh” shared privately with Moshe? What is its unique significance to him at this critical moment? How does this insight into Hashem’s Name prepare Moshe to lead the Jewish people? These questions invite further exploration into the profound connection between waiting, redemption, and divine light.

The teachings of Tzaddikim empower us to rise above despair, and by embracing their guidance, we can find joy, elevate sparks, and prepare for the ultimate redemption.

The Role of Simcha in Redemption: Ekyeh, Asher Ekyeh

The Zohar introduces a transformative perspective on Ekyeh Asher Ekyeh: rather than reading Asher in its literal sense, the Zohar connects it to Ashreinu—”How fortunate we are.” This redefines the phrase as a twofold message: Ekyeh, “I will be there in the present exile,” and Ashreinu, “Fortunate are we,” as the secret for enduring future exiles – the second Ekyeh.

Simcha as the Key to Future Redemption

Reb Noson explains that the ability to hold on through the trials of exile depends on Simcha—joy. This joy is encapsulated in the idea of Ashreinu, the recognition of our fortune and closeness to Hashem even amidst suffering. However, this strength does not arise on its own. It must come from the Tzaddikim—those who embody the light and guidance of Moshe Rabbeinu in every generation.

Moshe Rabbeinu’s Unique Role

Hashem directs the phrase Ekyeh Asher Ekyeh specifically to Moshe Rabbeinu, indicating that this concept is primarily his responsibility. Moshe Rabbeinu’s role—and by extension, the role of Tzaddikim in every generation—is to inspire the Jewish people to find joy and strength even in the darkest moments. The Tzaddikim teach us how to say Ashreinu, “How fortunate we are,” despite the challenges and suffering we endure.

Why Not Share the Full Message With the Jewish People?

Hashem agrees with Moshe’s argument that the Jewish people are already overwhelmed by their current suffering. Telling them about future exiles would only add to their burden. Instead, Hashem entrusts Moshe with the knowledge that Simcha is the secret to redemption. This responsibility rests on Moshe Rabbeinu and his successors—the Tzaddikim—to empower the people with joy, enabling them to endure and overcome the trials of future exiles.

The Tzaddikim’s Essential Role in Simcha

Without the guidance of the Tzaddikim, the Jewish people might remain trapped in despair. The Tzaddikim, inheritors of Moshe Rabbeinu’s spiritual mission, illuminate the path forward. They show us how to say Ashreinu even when all seems lost, giving us the tools to activate Simcha, rise above darkness, and connect to the infinite light of Hashem.

Simcha as the Tool for Redemption and Elevating Sparks

The purpose of the exile in Egypt was to collect and elevate holy sparks trapped there. Rebbe Nachman emphasizes that Simcha, joy in doing mitzvot, is the key to achieving this. This is illustrated through the Jews’ preparations for the first Pesach in Egypt: singing Hallel, baking matzahs, preparing the Korban Pesach, and marking the doorposts with blood—all done with immense joy. This joy released the remaining sparks in Egypt, culminating in the Exodus.

The Role of Joy in Future Exiles

While the sparks in Egypt were elevated, the Jewish people entered subsequent exiles—Persian, Greek, and Roman—because more sparks need to be gathered. Rebbe Nachman teaches that Simcha remains essential for releasing these sparks. This joy activates the Keter, the spiritual interface between finite existence and Hashem’s infinite light, ultimately bringing clarity and redemption.

The name Ekyeh embodies this process. It signifies Hashem’s promise to be present through redemption, even in the darkest exiles. Waiting with patience and joy prepares the Jewish people to elevate the sparks and connect to the infinite light of Hashem.

Ekyeh and the Present Exile

In our current exile, the name Ekyeh reflects the ongoing waiting and hope for redemption. This name, associated with anticipation, mirrors our mission: to maintain joy and elevate sparks while awaiting the arrival of Mashiach.

The Final Lesson of Joy

The teachings of Tzaddikim empower the Jewish people to rise above despair, even when faced with suffering and exile. By embracing their guidance, we can find joy, elevate sparks, and prepare for the ultimate redemption. As we face the challenges of this exile, may we internalize the message of Ashreinu—”How fortunate we are”—and draw strength from it to persevere with joy.

Shabbat Shalom, and may we merit to leave this exile with Ashreinu, Ashreinu, Ashreinu!

This article also appears on the BRI breslov.org website: https://breslov.org/the-name-ekyeh-unlocking-the-joy-of-redemption/

For a video presentation of this article: https://youtu.be/moXttzHFSjw

This class is based on Likutey Moharan lesson 24. For more on this lesson: linktr.ee/breslovtherapy_lesson_24

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Meir Elkabas

Parshat VaYechi - Ephraim before Menashe

 BH

The Significance of Ephraim and Menashe’s Names
In Parashat Vayechi, Yaakov blesses his grandsons, Ephraim and Menashe, before his own sons. Their names hold deeper meanings:

• Menashe: Yosef named his firstborn Menashe, saying, “Ki Nashani Elokim, Be’eretz Onyi,” meaning Hashem made him forget his suffering in Egypt. The name also connects to “Gid HaNashe,” symbolizing movement—both spiritual ascent and descent.
• Ephraim: Derived from “Ki Yifrani Elokim,” meaning Hashem made Yosef fruitful. However, it also links to “efer” (ashes), representing the state of being burnt out but striving to rise again.

Yaakov’s Unique Blessing
Yaakov crossed his hands, placing his right hand on Ephraim, the younger, and his left on Menashe, reversing the expected order. This switch highlights the importance of Ephraim’s symbolic role over Menashe’s.

The Torah elevates Ephraim and Menashe as the standard blessing for Jewish boys: “Yesimcha Elokim ke-Ephraim ve’ke-Menashe” (May Hashem make you like Ephraim and Menashe). This practice endures, emphasizing their unique role in Jewish spiritual growth.

Symbolism in Life’s Journey
Ephraim and Menashe represent the stages of spiritual growth:

• Ephraim: Ashes, or being burnt out, symbolize feeling depleted by life’s challenges and acknowledging one’s limitations.
• Menashe: Movement, both ascending and descending, mirrors the spiritual journey. Starting from ashes (Ephraim), a person must strive to move forward (Menashe), accepting both setbacks and progress as part of the process.

These stages reflect Rebbe Nachman’s teachings in Likutey Moharan lesson 24, emphasizing the journey through life’s challenges and the renewal of strength from low points.

The Challenge of Joy and Resilience
Rebbe Nachman teaches that the goal for a person, even amidst life’s challenges, is to work on being besimcha—finding ways to maintain a positive and joyful outlook. From a state of feeling burnt out, like ashes (efer), a person must summon strength and joy to rise and serve Hashem. This joy propels a person upward, level by level (lenashe, akin to Menashe), until reaching the keter—the spiritual pinnacle where mitzvot performed with joy are elevated.

The Test of the Keter
However, the keter is unique. It doesn’t allow continuous forward momentum. Instead, it pushes the person back down. This setback serves a purpose: it enables the person to build the spiritual vessels necessary to receive the Infinite Light, the clarity needed to navigate life’s challenges. The real test arises when, after tasting closeness to Hashem and experiencing spiritual light, a person feels as though the carpet is pulled from under them. They may ask, “Why, Hashem, did You abandon me?” Holding on to simcha even then is the key to emerging stronger, with the capacity to receive greater light.

Yaakov’s Hands: A Lesson in Intuition and Blessing
This dynamic is symbolized in Yaakov’s blessing to Ephraim and Menashe. The Torah says, sikhel et yadav—Yaakov switched his hands, crossing them so his right hand rested on Ephraim, the younger son, and his left on Menashe, the elder. Rashi explains that Yaakov acted deliberately, with deep intuition. When Yosef protested, Yaakov reassured him, “Yadati bni, yadati”—“I know, my son, I know.”

Rebbe Nachman highlights that the word sikel also relates to sechel (intellect). By placing his hands on their heads, Yaakov transferred a bracha—blessing and wisdom. This parallels the concept of semicha, where the placement of hands represents transferring essence, whether in rabbinic ordination or offerings in the Beit HaMikdash.

Reb Noson says, “When a person is burnt out by the Yetzer Hara, their job is to gather the good that remains and start again.”

Navigating the Exchanged Chambers
Yaakov’s decision to prioritize Ephraim over Menashe reflects the reality of life in the exchanged chambers, a world of confusion and disorder. Ideally, one would first ascend (Menashe) and only then face the challenges represented by burnout (Ephraim). But life doesn’t always follow this order. Many feel tested before they’ve had a chance to prepare, leading to feelings of despair.

The Reality of Exchanged Chambers
In this world, everything is reversed. Truth is exchanged for falsehood, light for darkness, purity for impurity. Rebbe Nachman calls this the reality of exchanged chambers, where nothing aligns as it ideally should. Life begins in the realm of Ephraim, symbolizing being burnt out and trapped in confusion and despair. The challenge is not fair, and it often feels overwhelming. But the key question is: even if life is unfair, does that justify abandoning righteousness?

Rebbe Nachman’s story of the Exchanged Children illustrates this. The true prince, living as a slave, questions why Hashem has brought him such suffering. Though tempted by despair, he realizes he cannot justify his sins by blaming his circumstances. This shift in perspective sparks repentance and renewal.

The Role of Yosef, Ephraim, and Menashe
Yaakov’s switched hands symbolize this upside-down world. Life’s journey begins with challenges (Ephraim) before progressing to growth and achievement (Menashe). Yosef, the key to overcoming exile, embodies the power of enthusiasm, joy, and resilience. His fire kindles the strength to rise from ashes and climb to new levels, even after being pushed back.

Ephraim and Menashe, blessed by Yaakov before the other tribes, represent the tools needed to survive and thrive in exile: the courage to rebuild from destruction and the determination to rise again despite setbacks.

From Yosef to Yehuda
The ultimate goal is Yehuda—Lehodot, giving thanks to Hashem and living with joy. But before reaching that level, we must endure the trials of Ephraim, and Menashe. Their qualities prepare us for the challenges of exile, equipping us to persevere and hold on to faith.

Reb Noson’s Lesson on Rebuilding
Reb Noson shared a profound lesson from witnessing a homeowner salvaging materials from his burnt-down house. “This is life,” he told his followers. “When a person is burnt out by the Yetzer Hara, their job is to gather the good that remains and start again.” This perspective transforms despair into hope, allowing for renewal and growth even in the face of destruction.

The Eternal Blessing of Ephraim and Menashe
Yaakov’s blessing, Yisimcha Elokim ke’Ephraim u’keMenashe, remains relevant today. It encapsulates the ability to navigate life’s challenges, rebuild from ashes, and ascend higher even after setbacks. Through this blessing, we prepare ourselves for the ultimate redemption with the coming of Mashiach.

May we merit the strength and resilience of Ephraim and Menashe to hold on and rise anew, leading us to the joy and gratitude of Yehuda.

This article also appears on the BRI breslov.org website: https://breslov.org/ephraim-before-menashe/

For a video presentation of this article: https://youtu.be/LfL6xQwmEfQ

~~~

Help support Breslov Therapy: linktr.ee/breslovtherapy This class is based on Likutey Moharan lesson 24. For more on this lesson: linktr.ee/breslovtherapy_lesson_24 If you have been inspired by this class/lecture please share it with your friends. Thank you. Follow us:  https://breslovtherapy.blogspot.com/

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Shabbat Shalom and blessings to all.

Meir Elkabas

Parshat VaYigash - The 10 Sons/Songs of Binyamin

 BH

The Ten Sons of Binyamin and Their Deeper Meaning

In Parshas VaYigash, the Torah details Yaakov’s descent into Egypt with his family, listing the 70 souls that accompanied him. Among them, the ten sons of Binyamin are explicitly named: Bela, Becher, Ashbel, Gera, Naaman, Achi, Rosh, Mupim, Chupim, and Ared (Bereishis 46:21).

When Yosef met Binyamin after many years, he asked about his family. Binyamin shared the names of his ten sons, explaining their profound meanings. Each name reflected either Yosef’s greatness or the pain of his separation:

• Bela: “Swallowed up,” referring to Yosef being lost among the nations.
• Becher: Recognizing Yosef as the “firstborn” in prominence.
• Ashbel: “Imprisoned,” symbolizing Yosef’s captivity.
• Gera: “Sojourner,” reflecting Yosef’s unsettled life in Egypt.
• Naaman: Yosef’s pleasantness and grace.
• Achi and Rosh: Emphasizing Yosef as a brother and leader.
• Mupim and Chupim: Mourning the missed chuppahs (weddings)—Binyamin didn’t see Yosef’s, and Yosef didn’t see Binyamin’s.
• Ared: “He went down,” referring to Yosef’s descent into Egypt.

The Maharal of Prague explains that these names are divided equally: five highlighting Yosef’s stature and five expressing his suffering.

The Mysterious Source of Binyamin’s Ten Sons

The Gemara (Sota 36b) presents an extraordinary explanation for why Binyamin had more sons than any other of Yaakov’s children. Yosef was originally destined to father 12 sons, mirroring Yaakov. However, he had only two: Ephraim and Menashe. What happened to the other ten?

When Yosef resisted the temptation of Potiphar’s wife, he dug his toes into the ground to distract himself from the test. The Gemara reveals that ten drops of seed emerged—not from a normal place, but through the knuckles of his fingers. These ten drops represented the ten sons he was meant to have but lost. As a result, these ten souls were born to Binyamin, symbolically fulfilling Yosef’s loss.

The Connection to Tikkun HaKlali

Rebbe Nachman’s teachings on the Tikkun HaKlali shed light on this event. The Tikkun HaKlali involves reciting ten specific chapters of Tehillim (16, 32, 41, 42, 59, 77, 90, 105, 137, and 150), corresponding to the ten types of melodies used in composing Tehillim. Each melody is tied to a specific spiritual energy, and all are played with the fingers, emphasizing the connection between Yosef’s fingers and the ten lost souls.

The Role of Song and Rectification

The ten melodies and their corresponding Tehillim chapters emphasize the power of music and spiritual rectification. Yosef’s struggle and the redemptive role of Binyamin’s ten sons symbolize the transformation of loss into spiritual elevation.

Yosef’s Test and the Ten Drops of Seed

Yosef’s great test with Potiphar’s wife is well-known for his extraordinary self-control. Although Yosef avoided the actual sin, this event symbolized a spiritual loss. The seed, destined to create ten souls, was “wasted.” These ten souls were later born to Yosef’s brother, Binyamin, who had ten sons, thus rectifying the loss.

The Role of the Fingers in Rectification

Rebbe Nachman explains that the fingers are symbolic in rectifying the blemish of wasted seed. They correspond to the ten types of melody—spiritual energies expressed through the ten chapters of Tehillim in the Tikkun HaKlali. Music, played with the fingers, is a powerful tool for simcha (joy) and spiritual healing, especially for rectifying blemishes in holiness.

In Rebbe Nachman’s last tale from the Sippurei Ma’asiyot, the beggar with no hands uses his fingers to heal a princess afflicted by ten poisoned arrows. This story symbolizes the redemptive power of the ten types of melody, corresponding to the ten fingers. Yosef’s loss through his fingers underscores the connection between melody, simcha, and rectification.

By connecting to joy and uplifting melodies, we can strengthen our connection to holiness, speed the coming of Mashiach, and bring about a redemption for ourselves and the world!

Binyamin’s Role in Rectification

Binyamin, the only one of Yaakov’s sons born in Eretz Yisrael, is uniquely associated with simcha, joy, and melody. His name, meaning “son of the right side,” reflects the qualities of light, kindness, and holiness.

The Beit HaMikdash, the ultimate place of joy and melody, was located on land belonging to Binyamin. Both the First and Second Temples, as well as the future Third Temple, stand on his portion of land. In this week’s Parsha, Yosef cries on Binyamin’s “necks” (plural), symbolizing the two destroyed Temples.

Yosef’s Enthusiasm and Binyamin’s Stability

Yosef represents hitlahavut—fiery enthusiasm in serving Hashem, essential for confronting challenges like those posed by Esav. However, Yosef’s enthusiasm lacked the grounding joy found in Eretz Yisrael, symbolized by Binyamin.

This is why the Beit HaMikdash was built on Binyamin’s land and not Yosef’s. While Yosef achieved greatness as a Tzaddik, his spiritual journey remained incomplete without the stability and joy represented by Binyamin.

The Interplay Between Yosef and Binyamin

Binyamin’s connection to Eretz Yisrael made him the ideal vessel to receive and rectify the ten lost drops of Yosef. The relationship between the two brothers highlights the balance needed between fiery enthusiasm and stable joy in serving Hashem.

The Five and Five: Balancing Joy and Trials

The ten names of Binyamin’s sons reflect two aspects of Yosef’s life: five names signify his grandeur and stature, while the other five represent his struggles and suffering. This duality aligns with the five voices of joy from the verse: Kol Sason, Kol Simcha, Kol Chatan, Kol Kala, Kol Omrim Hodu LaHashem Ki Tov.

These five voices of joy highlight the stages of delight, celebration, and gratitude that are central to Jewish life. They are paralleled by the five positive attributes of Yosef, which were refined through his trials.

The Dual Role of Melody

Rebbe Nachman explains in Likutey Moharan Part 2, Lesson 92, that the ten types of melody rectify spiritual blemishes. These ten melodies are split into two groups:

• Five Majestic Melodies: Taken from the book of Psalms, these are pure, uplifting, and transformative. They instantly elevate a person without needing to first remove negativity.
• Five Transformative Melodies: Taken from the book of Proverbs and Job, these melodies connect with sadness and melancholy, gently pushing out negativity before uplifting the person into joy.

The interplay of these ten melodies mirrors Yosef’s journey: a life of trials that eventually leads to elevation and joy.

Binyamin’s Role in Rectification

Binyamin, the only son of Yaakov born in Eretz Yisrael, embodies joy, holiness, and the power of melody. His ten sons symbolize the completion of Yosef’s potential, rectifying the loss of Yosef’s ten drops of seed.

The Beit HaMikdash, built on Binyamin’s portion of land, represents the ultimate joy and melody found in Eretz Yisrael. Binyamin’s inherent connection to simcha made him the ideal vessel to carry Yosef’s rectification.

Yosef and Binyamin: A Unique Bond

Yosef’s deep emotional connection with Binyamin is highlighted in this week’s Parsha. Yosef’s longing to meet Binyamin underscores their shared mission. As sons of Rachel, their relationship reflects Yosef’s need for Binyamin’s grounding in the joy and holiness of Eretz Yisrael.

When Yosef asked Binyamin about his sons and their names, the emotional weight of their bond moved Yosef to tears. This interaction symbolizes Yosef’s recognition of Binyamin’s role in completing the spiritual mission of their shared lineage.

Activating the Joy of Eretz Yisrael

The lessons of Parshas VaYigash emphasize the transformative power of joy and melody. By connecting to the joy symbolized by Binyamin and the melodies that uplift the soul, we can strengthen our connection to holiness, speed the coming of Mashiach, and bring about a deeper redemption for ourselves and the world.

Shabbat Shalom. May we always be besimcha, activating the power of melody and joy to transform our lives.

This article also appears on the BRI breslov.org website: https://breslov.org/the-10-sons-songs-of-binyamin/

For a  video presentation of this article: https://youtu.be/CLg92ATHFGk 

Parshat VaYeshev - 22 Years of Darkness: Yaakov’s Pain and Yosef’s Joy

 BH

The Power of Mitzvot with Joy

Rebbe Nachman’s teachings in Likutey Moharan Lesson 24 highlight the immense power of performing mitzvot with joy (simcha). This joy unlocks Hashem’s infinite light, granting clarity in life’s most challenging moments. However, the journey to this clarity requires enduring betishot—pushbacks that test a person’s resolve by plunging them into the “exchange chambers.”

These chambers symbolize the chaos of life’s trials, where truth and falsehood, purity and impurity, often blur. Yet, by maintaining joy and striving forward, one ascends beyond this confusion, accessing Hashem’s guiding light.

The Mystery of the Number Ten

Rebbe Nachman reveals that the mind, composed of three faculties—chokhmah (wisdom), binah (understanding), and da’at (knowledge)—is central to this process. These faculties aim toward the Keter (crown), a barrier that protects a person from being overwhelmed by the infinite light. When one reaches the Keter, they are pushed back, allowing the mind’s components to multiply into nine interconnected combinations. Together with the Keter, this forms the number ten, a recurring motif in the Torah.

The number ten signifies divine order and balance, appearing in the ten utterances of creation, the ten plagues, the ten commandments, and more. It represents the harmonious interaction between finite human effort and infinite divine light.

Yaakov’s Grief and the Challenge of Uncertainty

In this week’s Parsha, Yaakov Avinu embodies the tension of striving for clarity amidst uncertainty. His inability to find consolation over Yosef’s disappearance stems from a deep spiritual principle: Hashem created a natural process of consolation for mourning the deceased, knowing they are in another world. But with Yosef’s fate unknown, Yaakov’s mourning lingered for 22 years.

Rashi connects this prolonged suffering to Yaakov’s lapse in the mitzvah of Kibbud Av Va’em (honoring parents). Though Yaakov followed his parents’ directive to stay with Lavan, he could have returned earlier. As a result, Yosef’s absence mirrored Yaakov’s own 22-year delay, a powerful measure-for-measure teaching.

Yaakov’s Loss of Simcha and the Divine Spirit

During the 22 years Yosef was absent, Yaakov was unable to experience true joy, and the Divine Spirit did not rest upon him. This lack of joy blocked Yaakov from connecting to Hashem on a higher level. Rebbe Nachman’s teaching in Likutey Moharan lesson 24 highlights the vital connection between simcha and spiritual elevation—without joy, a person cannot achieve the clarity and connection to Hashem that comes through the Divine Presence.

The sages teach that one who mourns a deceased loved one eventually finds consolation. But Yaakov’s unrelenting grief over Yosef was a clear sign that Yosef was still alive. Why, then, did Yaakov remain in mourning? The explanation lies in the unique status of a tzaddik. Even in death, a tzaddik is considered alive. For Yaakov, Yosef’s absence left a void that neither life nor death could fully explain, leaving him in a state of perpetual sorrow.

The Cherem on Revealing Yosef’s Status

Yosef’s brothers sold him into slavery as a sign of their disdain for what he represented. To ensure their secret was kept, they enacted a cherem (ban of excommunication), which included Hashem as the tenth participant to complete the quorum. This divine agreement ensured that no one, not even Yitzchak, could reveal to Yaakov that Yosef was still alive.

Even after Yosef rose to power as viceroy of Egypt, he could not send word to his father due to this cherem. The silence prolonged Yaakov’s suffering but fulfilled a greater divine purpose.

The Severity of Yaakov’s Punishment

The 22-year separation from Yosef was a punishment for Yaakov’s 22 years away from Yitzchak, during which he did not fulfill the mitzvah of Kibbud Av Va’em (honoring one’s parents). Although Yaakov’s absence was initially justified by his need to escape Esav and build his family, his extended stay with Lavan added unnecessary time. This punishment reflects the Torah’s emphasis on honoring one’s parents as a cornerstone of spiritual life.

Yosef as an Extension of Yaakov’s Simcha

Yaakov’s spiritual and emotional connection to Yosef runs deep. The Midrash compares Yaakov to a fire and Yosef to the flame that extends the fire’s reach. Just as a fire without a flame cannot illuminate distant places, Yaakov’s joy and spiritual power required Yosef to extend and actualize it.

Rebbe Nachman and Reb Noson explain that Yosef represents the extension of simcha. While Yaakov embodies the source of joy, Yosef brings that joy to the darkest corners of existence, symbolizing the ability to maintain happiness even in the most challenging circumstances. Yosef’s role as an extension of Yaakov’s simcha is crucial, particularly in his status as a tzaddik who finds joy in his connection to Hashem.

Just as Yosef’s light sustained Yaakov and his family during the famine, so too the teachings of Tzaddikim, rooted in joy and the ability to find meaning in adversity, provide the strength to endure exile and setbacks, and are central to the Jewish people’s spiritual survival!

Midah Keneged Midah (Measure for Measure)

The separation of Yaakov and Yosef for 22 years mirrors Yaakov’s own 22 years away from Yitzchak. Just as Yaakov’s absence from Yitzchak disrupted the mitzvah of honoring his father, Yosef’s absence served as a painful reminder of that disruption. This measure-for-measure punishment underscores the importance of maintaining spiritual responsibilities even amidst life’s challenges.

The Sale of Yosef: Rejecting the Tzaddik

The sale of Yosef by his brothers was more than an act of jealousy—it symbolized a deep spiritual conflict. Yosef’s dreams revealed his role as the Tzaddik, the spiritual leader whose light sustains and guides. The brothers, however, rejected this concept, prioritizing other spiritual pursuits. Their decision to sell Yosef into Egypt represented a rejection of his role as the Tzaddik and an attempt to banish this idea entirely.

Egypt as the Beginning of Redemption

Yosef’s descent to Egypt initiated the exile of the Jewish people, a necessary stage in their spiritual development. Egypt, representing constriction and impurity, became the setting for gathering holy sparks trapped there since creation. This process of spiritual refinement mirrors the experience described in Likutey Moharan 24, where setbacks (betishot) and challenges prepare a person to receive Hashem’s infinite light.

Rebbe Nachman teaches that all exiles are likened to Egypt because they bring the Jewish people into tight, restrictive circumstances. Yosef’s suffering and eventual rise to power illustrate how divine providence uses exile and hardship as tools for redemption.

The Eternal Role of the Tzaddik

Yosef’s journey underscores the centrality of the Tzaddik in Jewish spirituality. Despite the brothers’ rejection, Yosef emerged as the savior of his family during the famine, fulfilling the very dreams they sought to suppress. His story serves as a reminder that the Tzaddik’s light is essential for survival and redemption.

Even today, the concept of the Tzaddik remains challenging for many to accept. Yet, as Yosef’s story demonstrates, the Tzaddik is the conduit through which Hashem’s blessings flow. By embracing this idea and recognizing the divine purpose behind life’s challenges, we can access true clarity and joy, even in the darkest times.

Yaakov’s Suffering and Yosef’s Joy

Yaakov’s suffering during the 22 years of separation from Yosef carried a deeper purpose. Yaakov, who embodied joy even in adversity, underwent this pain as a preparatory phase for the Jewish people’s exile in Egypt and future challenges. During this time, Yosef, despite his own exile and hardships in Egypt, remained a source of unshakable joy, described as an ish matzliach (a successful man). His ability to maintain simcha amidst trials highlights his role as an extension of Yaakov’s light, sustaining the Jewish people even in darkness.

The Mystery of the Number 22

The significance of 22 years extends beyond historical events. The number 22 corresponds to the Hebrew letters kaf and bet, which, when expanded and calculated, connect to a mystical framework pointing to 501 and ultimately 502. This number holds symbolic value, aligning with the gematria (numerical equivalent) of “Nachman” and “Simcha” (Rebbe Nachman ben Simcha), and “Shimon” and “Yochai”(Rabbi Shimon bar Yochai). Together, these Tzaddikim represent the light and guidance required to navigate exile and bring redemption.

Rabbi Shimon bar Yochai declared that through his work, the Zohar, “the Jews will come out of exile.” Similarly, Rebbe Nachman prophesied that when his teachings spread, it would herald the arrival of Mashiach. The connection between these Tzaddikim, Yaakov’s suffering for 22 years, and Yosef’s enduring joy illustrates the divine orchestration behind Jewish history and its redemptive path.

Divine Concealment and the Keter

Yaakov’s unsettled state during those 22 years wasn’t arbitrary. Hashem intentionally withheld explicit knowledge of Yosef’s survival. This concealment mirrors the concept of the Keter, where divine light is purposefully obscured to allow for spiritual growth through setbacks (betishot). Yaakov’s inability to mourn fully, despite sensing Yosef’s life force, reflects this dynamic. Yaakov’s experience became a blueprint for enduring and rising above the challenges of exile.

The Role of the Tzaddikim in Redemption

The tag-team dynamic between Yaakov and Yosef serves as a model for the enduring influence of Tzaddikim. Just as Yosef’s light sustained Yaakov and his family during the famine, the teachings of Tzaddikim like Rabbi Shimon bar Yochai and Rebbe Nachman ben Simcha provide the strength to endure exile and setbacks today. Their teachings, rooted in joy and the ability to find meaning in adversity, remain central to the Jewish people’s spiritual survival.

This article also appears on the BRI breslov.org website: https://breslov.org/22-years-of-darkness-yaakovs-pain-and-yosefs-joy/ 

For a video presentation of this article: https://youtu.be/bXr0DvCEXv0 

This class is based on Likutey Moharan lesson 24. For more on this lesson: linktr.ee/breslovtherapy_lesson_24 share it with your friends. Thank you.

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Shabbat Shalom!

Meir Elkabas