The following is not from me, rather a collection of different sichot from the Lubavitcher Rebbe, alav haShalom. To have the matter comprehended in a better manner, additionally in relevance to the following days that are particularly important in Chassidut, see those sichot published by SIE named the following: Motzei Shabbos Parshas Vayeitzei, 9th Day of Kislev – 5739, Shabbos Parshas Vayeitze, 11th Day of Kislev – 5740, Shabbos Parshas Vayeitze, 9th Day of Kislev, 5742, Shabbos Parshas Vayeitze, 11th Day of Kislev, 5743. These may be found online. Additionally, more can be found in the citations quoted.
As we learn this week, Ya’akov was put into the disgusting and lowly Charan, of which the Chachamim describe “the city of HaShem’s fierce anger”. The parasha starts with ויצא יעקב – Ya’akov went out, meaning going out into the galut of Charan. In the parasha of next week, Vayishlach, we are told the return of Ya’akov Avinu back to Eretz Yisrael. The Lubavitcher Rebbe alav hashalom states that this may be compared to birth and death. Birth – as the neshama is hurled into this lowly world from the state of nothingness through the neshama’s unity with HaShem YitBarach, into a physical world that is of sitra achra and kelipah – for not only is there a possibility for permissible acts that chasvei shalom weakens the neshama’s revealed state in the body – but in addition, there are even things that are assur – that in that moment, temporarily sunder ones connection to HaShem, and he is “directed” and controlled “in the chariot” of the sitra achra, even if he is engaging in a seemingly permissible act, just as one is directed and controlled by the chariot of kedusha when one cleaves to HaShem, as explained in Likutei Amarim, Chapter 29. Further, Parashat Vayishlach is compared to one’s “death”, for one leaves the yoke of materiality to return to the neshama’s strong desire of returning to our Creator in completeness. As we learn from the Mishnah in Pirkei Avot that “one who at one hundred an individual is considered as if he were dead, passed away, and ceased from the world” is not a negative thing, rather one refines oneself to not be involved in the materiality of this world – and all his energy is channeled towards kedusha. While in Charan, Ya’akov was similarly involved in elevating any kedusha that could be found there. The Maggid of Mezritch zt”l explains that before Yitchak left Charan, he left some of the letters of the Torah in the home of Lavan to be converted to holiness – and this is the reason of why Ya’akov was sent back to Charan for much longer than expected. Additionally, Yitzchak consistently fought with Lavan, who is described as trying to destroy the Jewish people. From this, after refining these sparks, Ya’akov “went on his way”, back up to Eretz Yisrael. The Rebbe continues:
“Likewise, at the beginning of Vayishlach, Ya’akov announced to Esav, ‘I have lived with Lavan, I have acquired oxen, donkeys, etc.’ all in the past tense, in other words, my service in refining material objects has been completed”.
Ya’akov Avinu was looking for a similar response from Esav, hoping that his brother had likewise been involved in refining himself. Thus, Ya’akov did not end at Charan, rather, his first action was to send messengers to Esav – despite the fact that surely one desires to once again be enveloped fully in Torah v’Mitzvot, focusing on elevating himself to an even higher potential. Rather, there is an obligation to help another Jew and likewise elevate him. The intent of the galut that we are facing now, especially through the immense spiritual and physical birthpangs of Mashiach that we feel and suffer through today, is to bring one to Teshuva. Additionally, one must do Teshuva Now – and this will bring Mashiach now! One must bring the disgusting lowly darkness of the exile into kedusha, a radical change, of which we learn “the place that the Ba’al Teshuva stands, a Tzaddik may not”. This in turn will make “the night shine like day” as said in Tehillim, and transform into light. Our physical galut may obviously be compared to the galut that the neshama already faces through being hurled down into this world, as explained previously. The above message, that one must elevate the pits of the sitra achra must obviously be done with preparation and caution to not chasvei shalom be influenced by them. One must become a medium and resting place for HaShem through complete bitul, self-nullification and humility, in order to have HaShem’s Light shine through him and thus fulfill the entire and only purpose of the descent into this world, which is to make a dwelling place for our Creator down below. The following is elaborated on from the Rebbe RaShaB zt”l in his Kuntres Etz HaChaim:
“This [is the intent of saying that the creation is] yesh meiayin, something from nothing. The source of the life energy drawn down into the worlds is ayin, nothingness. For it is only a ray, [merely] a name. From this comes the revelation of yesh, [seemingly independent existence].
The ultimate intent of the creation yesh meiayin is for the yesh to be subjugated to the ayin. This is the ultimate intent of the creation of the worlds, for the Holy One, blessed be He, desired that He possess a dwelling in the lower worlds, that the lowly creations become a medium and resting place for His presence and become a dwelling for Him. [This implies] that they must be characterized by bittul (self-nullification) [that will be so thorough] that they are capable of becoming a medium and a dwelling for Him, and through them G-ds light will shine on the earthly plane.”
One’s service in the galut must be like Ya’akov’s – serving with “all my might” to the extent of “sleep being snatched from my eyes”. Through this, he will attain the level of exceeding spiritual wealth, as we know HaShem guides those in the way they truly desire.
Despite the galut, and despite our immense spiritual suffering in it, we must serve HaShem with “all our might” – serving HaShem with an increase in all Torah v’Mitzvot, converting the darkness of galut into the light of our Redemption with immense joy. In galut, one must convert the land he is temporarily in, into an Eretz Yisrael – coming from the word ratzon – desire and will – a land that desires to do only the Will of its Creator. One must realize the urgency of this and as explained above, must do everything possible, toiling and laboring without end, just as Ya’akov did, in not only becoming a perfect kli for HaShem – but elevating the places around him. With this, he will be helped with the “angels of HaShem” just as Ya’akov was given through his re-entry into Eretz Yisrael, and, BeEzrat HaShem, be granted success to the point of completion of this task, leading to the revelation of Mashiach Tzidkenu speedily and soon.