ב"ה
12th of Kislev, 5785
I am restating that nothing I say henceforth is truly from me – rather I am only presenting a repetition, of which truly will not have the same effect as the original, as I unfortunately have missed much and have not been able to provide a concise and accurate representation with all things. More may be found in Likkutei Sichot, Volume 3, Page 795ff. It may also be found translated online.
In Parashat Vayishlach, Ya’akov is given the name of Yisrael once he has completed his battle with the Sattan. The Gemara in Brachot says that one who calls him Avram instead of Avraham commits a sin, for the passuk specifically says “Your name will no longer be Avram”. Why then, seeing this, is it not the same case for Yaakov Avinu? (This will be answered towards the end.) It is said in Bamidbar :
HaShem does not perceive sin within Ya’akov, nor does He see struggle within Yisrael.
Thus, there is a definite distinction between the two names. Likkutei Torah goes on to explain – saying that Yaakov, while of course, never committing to acts of evil (for “HaShem does not perceive sin within Ya’akov), neither through thought, speech or action, still had the struggle of the yetzer hara, which was completely eradicated within Yisrael. There is still a concealment of G-dliness, and thus a remnant of the animal soul that is required to be not only transformed to kedusha from material physicality and selfishness. Furthermore, Yisrael may be compared to the tzaddik, and Yaakov may be compared to the Beinoni – one who never sins through thought, action and deed (the use of Beinoni as one with half good and bad deeds is only halachic, but not a true use of the word), but still is not perfectly refined through eliminating evil desires, even if restrained from becoming a thought. This is explained at length in Tanya.
However, in the service of Yisrael – there is no such a need for any struggle at all, for the physicality has already been completely transformed, already “showing mastery with angels and men and prevailed”– defeating the impurity from the sitra achra even in permissible things, as mentioned briefly last week. Not only does the Yisrael eradicate evil, but he additionally transforms it into good.
Seeing this, it is clear that one is to completely sever oneself, at the very least, from the forbidden thoughts, deeds and actions – “transforming” into the service of Ya’akov. For if, he chas veishalom, engages in even a forbidden thought even for a moment, he is cut off from HaShem in that moment. This is not to be taken lightly – as such a thing is grave and truly torturous to the soul, for it is against one’s entire essence and purpose. It is through the falseness of the yetzer hara that he is comforted, continuing to lure him with its lies, continuing to bind him to his faults. He is blinded – for if one truly understood – he would see how illogical such actions are, and as we know – the yetzer hara comforts one, appearing with sweetness, but is truly the exact opposite. How desperately important it is to cast one's self-pride and nullify oneself before his Creator! And as the Tzemach Tzedek said (Sefer HaSichot 5696, p. 8.) – one has an obligation to kill his yetzer hara, certainly partially, ie. to the extent of Yaakov, removing sin from thought, deed and action – and as a result “one’s life takes on a new cast”. Every Jew is given more than enough to remove all sin from his life, and has the ability to do so as Hashem granted each Jew a “branch of My Planting”, ie. a Jewish soul. And even though one goes out to wage war against the yetzer hara, and is in a dangerous environment — one is nevertheless much more effective when doing such in joy, just as a soldier going into battle singing a joyous melody changes his mindset and wins. Despite the serious danger of his spiritual health in being sent to this world, specifically during our birthpangs of Mashiach,, how joyous one is when he hears that not only he has an option to make a dwelling place for HaShem and attain a closeness to Him, but he is assured victory!
Through the name of Yaakov, the bechora of Eisav was taken. Thus, the blessings acquired through the name Yaakov were acquired through deception and trickery. In that of Yisrael, however, there isn’t even a need for trickery – for due to his refinement, it is given to him. This comes to teach us a lesson for our personal lives, for “the actions of the Patriarchs are a sign for their descendants”. Such trickery, to the extent of wearing the clothing of Nimrod to trick his father, was in order to elevate the extracted “sparks” and transform them back into holiness. Thus, we learn from here the practical purpose of Yaakov service – that in the materiality that a Jew is faced with in this world, such as weekday eating and sleeping, must be done with a specific trickery of Yaakov. While, yes, he is involved in materiality, he tricks the yetzer hara and beats it down by making such materiality back into kedusha, to give an example, eating leShem Shamayim. He does not desire the materiality of such, rather only for the purpose to elevate such. One succeeds in the following through clothing oneself as the yetzer hara’s friend, and then attacking it.
This is particularly relevant regarding Shabbat. During Shabbat haKodesh, one is given an extra neshama and is refined to the Yisrael, even if eating not for the sake of the mitzvah, but for the kavod of Shabbat, ie. the service of Yisrael. When entering back into the weekday, during the Melave Malkah meal, some have the minchag to sing the poem ”אל תירא עבדי יעקב וכו׳ – Do not fear, Yaakov, My servant.” During Shabbat, one is said to have the service of Yisrael, and in the week, one must adopt the trickery of Yaakov to transform into kedusha. This brings one further assurance from HaShem – do not fear, My servant – from leaving the level of Yisrael, for through one's constant toil and mesirut nefesh, one will not only get assistance from HaShem to complete this if he truly and earnestly tries with his or her might, and through this, and the outreach of such to each and every Jew as one is obligated, BeEzrat HaShem we will speedily and soon welcome Mashiach Tziddkenu, “accepting the era that is Shabbat and rest for all life everlasting”, with absolute truth of Yisrael through complete absorption into HaShem.
