וישובו המלאכים אל יעקב לאמר באנו אל אחיך…

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The maamar in the Rebbe’s light

In the Rebbe’s teachings the messengers’ report becomes a meeting of two sides: Yaakov’s, where everything was ready, and Eisav’s, where nothing yet was. He hears it in the verse itself, „אחיך” (“your brother”) from Yaakov’s side and “Eisav” from his own (Likkutei Sichos vol. 1), and „וארבע מאות איש עמו” (the four hundred men “with him”), as he is below (the maamar of 5747). He asks how Yaakov, whose attribute is truth („מדת האמת”), could misjudge Eisav, and answers two ways: a Patriarch does not err („אין שייך טעות אצלם”), so the mission to Eisav’s root was a service in its own right (Likkutei Sichos vol. 15), or Eisav really was refined from Yaakov’s side, and G‑d wanted a greater redemption (Toras Menachem 5746). In 5743 he adds that Yaakov had seen the four hundred men at their root, „ת׳ עלמין דכסופין” (the worlds of longing), which a sicha on Chayei Sarah ties to paying in full; and in a sicha of Shabbos Vayishlach 5750 their refinement is what fulfills Yaakov’s mission, and even the purpose of Tohu. On the gift he again speaks two ways: an offering that would nullify and refine Eisav below (5747), and an offering in place of „עבודת הבירורים” (the work of refinement), to have the future perfection now (5752). Perhaps (biur b’derech efshar) the maamar then reads as the turn from Yaakov’s vision to Yaakov’s own work.

Paragraph by paragraph

1. ¶1

   The Rebbe explains

   In an edited sicha (compiled from Shabbos Vayishlach 5716–5718) on Rashi’s ‘I sojourned (garti) with Lavan and kept the 613 (taryag) mitzvos’, the Rebbe explains Yaakov’s message as an announcement that he was ready for Moshiach, and then the messengers’ reply.

   Yaakov sent to tell Eisav that „ער האט שוין דורכגעטאן אלע בירורים” (he had finished all the refinements) and was ready for Moshiach, reckoning that Eisav too was already refined (his note cites Torah Ohr), so that from Eisav’s side as well the redemption could come. The messengers answered, „באנו אל אחיך אל עשו” (‘We came to your brother, to Eisav’): from your side he is already ‘your brother’, „ביסט שוין גרייט צו דער גאולה” (you are ready for the redemption); but from his own side he is still ‘Eisav’, „קודם הבירור” (before refinement), so the redemption cannot yet come.

   The Alter Rebbeשעם היות שמחמתך ראוי ונכון מאד שיומשך אליך מבחי׳ המקיף דתהו

   The Rebbeפון דיין זייט איז ער שוין „אחיך” — ביסט שוין גרייט צו דער גאולה, אָבער ער פון זיין זייט איז נאָך „עשו”, קודם הבירור

   Likkutei Sichos, vol. א, p. 69 (the sicha begins p. 68) · מלוקט משיחות ש״פ וישלח תשט״ז–תשי״ח

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2. ¶1

   A question the Rebbe raises

   In the maamar dibbur hamaschil HaSam Nafsheinu BaChaim (Shabbos Korach, 3 Tammuz 5718), the Rebbe reads Korach’s dispute („ואתפלג קרח”) as „רקיע המבדיל” (the ‘dividing firmament’) of the second day, made to be refined on the third; as the drushim explain (his note 40: the Rebbe Maharash, Sefer HaMaamarim 5627 p. שכב), Moshe at first pursued Korach with words of peace because he thought he could refine him so; Korach, however, „לא רצה” (did not want it).

   In a note he sets this beside our paragraph: when Yaakov wanted to refine Eisav, „שהמניעה היא מצד עשו כו׳ שהוא עדיין למטה בבחי׳ שבירה” (“the obstacle was on Eisav’s side … he is still below, in the state of breaking”). Of Korach the maamar says he “did not want”, which, the Rebbe infers, means that „גם מצד דרגתו של קרח לא הי׳ מניעה שיתברר ע״י משה” (Korach’s level was no obstacle to his being refined by Moshe); only his will was. Set side by side, the obstacle in our paragraph is Eisav’s state, not his unwillingness.

   The Alter Rebbeאבל מה לעשות שהמניעה היא מצד עשו אחיך שהוא עדיין למטה בבחי׳ שבירה

   The Rebbeויש לומר, דמזה שאומר שקרח לא רצה משמע שגם מצד דרגתו של קרח לא הי׳ מניעה שיתברר ע״י משה, אלא שלא רצה

   Sefer HaMaamarim Melukat, vol. ג, p. רה, note 44 (new edition vol. 4 [תמוז–אלול] p. ה, note 43) · ש״פ קרח, ג׳ תמוז ה׳תשח״י (edited; published for 3 Tammuz 5749)

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3. ¶1

   A question the Rebbe raisesThe Rebbe says this in more than one place

   In the Likkutei Sichos sicha on Yaakov’s „לאדוני” (‘my lord’)… „עבדך” (‘your servant’), at the point where the Rebbe says that the plain reading (Yaakov humbling himself before Eisav below, for which the Midrash says he was punished) also holds in inner terms, his note 46 takes up Torah Ohr’s and Torah Chaim’s account of the mission.

   The Rebbe writes that one might conclude „משטחיות הלשון” (from the surface wording) of Torah Ohr and Torah Chaim that the mission to Eisav’s root was sent only „מפני שהי׳ סבור שעשו נתברר כבר” (because Yaakov believed Eisav refined); then, once the messengers reported that he was not yet refined, as explained here, „שוב אין מקום לההעלאת מ״ן לתהו” (there would be no more room for raising mayin nukvin to Tohu). He rejects this: „האבות הן הן המרכבה הרי אין שייך טעות אצלם” (the Patriarchs are a ‘chariot’, no mistake applies to them) and all their acts are true; the mission to Eisav’s root is „עבודה וענין בפ״ע” (a service in its own right). He adds from Torah Chaim (ch. 8) that „הולך לקראתך” (‘he is coming to meet you’) carries two meanings: „שעשו בתקפו וחזקו” (Eisav in his strength), as in the plain sense, and the arousal of Eisav’s supernal root.

   The Alter Rebbeשהוא עדיין למטה בבחי׳ שבירה ולא נתברר עדיין כלל

   The Rebbeולפ״ז לאחרי שאמרו המלאכים שעדיין לא נתברר (כמבואר בתו״א ותו״ח שם) שוב אין מקום לההעלאת מ״ן לתהו

   Likkutei Sichos, vol. טו, p. 299, note 46 · משיחת ש״פ וישלח תשל״ז, ד״ה וישלח יעקב תשל״א

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4. ¶1

   A question the Rebbe raisesThe Rebbe says this in more than one place

   At the farbrengen of Shabbos Vayishlach 5746 the Rebbe raised a ‘klotz kashya’ on this paragraph, one that people pass over, and answered it at the next farbrengen, Shabbos Vayeishev, while explaining „ביקש יעקב לישב בשלוה” (‘Yaakov sought to dwell in tranquility’).

   The question: „מדתו של יעקב אבינו היא מדת האמת, קו האמצעי” (Yaakov’s attribute is truth, the middle line) that runs unchanged from the highest level to the lowest; sending to Eisav „ארצה שעיר” (‘to the land of Seir’), he should have seen Eisav’s true state below. How then could he think Eisav „נתברר כבר וחזר לשרשו הנעלה” (‘had been refined and returned to his lofty root’), when in truth „שהוא עדיין למטה בבחי׳ שבירה ולא נתברר עדיין כלל” (‘he is still below, in the state of breaking, and not refined at all’)? The answer: from Yaakov’s side, Eisav below really was refined, or the message ‘I kept the 613 mitzvos’ would only have enraged him; but G‑d wanted a redemption incomparably higher, so the exile had to go on.

   The Alter Rebbeשעם היות שמחמתך ראוי ונכון מאד שיומשך אליך מבחי׳ המקיף דתהו מאחר שנמצא בך השלימות של התקון

   The Rebbeשכן, מצד בחינתו ועבודתו של יעקב, נפעל גם אצל עשו דלמטה, ש״נתברר כבר וחזר לשרשו הנעלה”

   Toras Menachem 5746 (unedited), vol. ב, p. 112–113 (the question: vol. 1 p. 692; raw Yiddish: Sichos Kodesh 5746 vol. 2 p. 100) · ש״פ וישב, מבה״ח טבת, ערב חנוכה ה׳תשמ״ו (the question: ש״פ וישלח ה׳תשמ״ו)

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5. ¶2

   The Rebbe explains

   In the maamar dibbur hamaschil Vayishlach Yaakov 5747 (Shabbos Vayishlach, 18 Kislev; unedited), the Rebbe retells, in his own words from “the drushim of Torah Ohr, Torah Chaim and Or HaTorah”, this maamar’s reading of the messengers’ report, before turning to Yaakov’s remedy (the column references are the editors’ notes).

   After restating that the root of the 400 men is Avraham’s 400 shekels, „ת׳ עלמין דכסופין” (the 400 worlds of longing), „עובר לסוחר” (“over lasocher”) above Keser, from which the 400 men came by descent, he says that Eisav as he is below is “coming toward you” to fight, „וארבע מאות איש עמו” (“and four hundred men with him”), harsh judgments from the 400 houses of judgment. The messengers were precise: „עמו דייקא” (“with him”): as he is below, in this world, the 400 men are with him. The remedy is what the verses go on to tell, the division into two camps („ויחץ גו׳ לשני מחנות”), through which „נהי׳ הבירור של עשו כפי שהוא למטה” (Eisav below is refined).

   The Alter Rebbeוהראי׳ ע״ז שהוא בשבירה הוא כי וגם הולך לקראתך וארבע מאות איש עמו

   The Rebbeוזהו מה שדייקו המלאכים לומר וארבע מאות איש עמו, עמו דייקא, דכמו שהוא למטה בעולם הזה יש עמו ד׳ מאות איש הנ״ל

   Sefer HaMaamarim 5747 (unedited, old edition), p. מא–מב (= Toras Menachem 5747 vol. 1 p. 590) · ש״פ וישלח, י״ח כסלו ה׳תשמ״ז

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6. ¶3

   The Rebbe explains

   In the maamar dibbur hamaschil Vayishlach Yaakov 5743, after Yaakov’s message (‘from Yaakov’s thought he was already ready for the redemption’), the Rebbe turns to the messengers’ report.

   He says that from Eisav’s side things stood otherwise: „שאינו אחיו אלא עשו” (he is not ‘your brother’ but ‘Eisav’), and he is coming with 400 men. Yaakov had known of the 400 men before, but thought they were „דרגא נעלית ביותר, בחי׳ ד׳ מאות עלמין דכסופין” (a very lofty level, the 400 worlds of longing), Avraham’s 400 shekels „עובר לסוחר” (‘over lasocher’): socher is Keser, which „סחור סחור” (‘goes around’) as the makif, and the shekels are ‘over’, above even Keser; silver (kesef) is longing, delight, and ‘over lasocher’ its essence. But that was from Yaakov’s side; in fact they told him that Eisav’s 400 men are below, of the other side, so „צריך להיות בירורם באופן אחר” (their refinement must take another path), as the drushim go on to explain.

   The Alter Rebbeוכנודע ששרש שרשם של ד׳ מאות איש הנ״ל נתהווה מן ד׳ מאות שקל כסף שנתן אברהם אע״ה לעפרון

   The Rebbeהוא חשב שד׳ מאות איש אלו הם דרגא נעלית ביותר, בחי׳ ד׳ מאות עלמין דכסופין שלמעלה מעלה

   Toras Menachem 5743 (unedited), vol. א, p. 554 (the maamar begins p. 553; Sefer HaMaamarim 5743 p. נא has a gap here) · ש״פ וישלח, י״ח כסלו ה׳תשמ״ג

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7. ¶3

   Background from the Rebbe

   In an edited sicha on Rashi’s ‘with full silver: I will pay its full worth’ (Avraham to Efron), in the section ‘from the wine of Torah’, the Rebbe brings the Zohar that mitzvos should not be done „בריקניא ובמגנא” (‘empty and for nothing’) but with effort and „באגר שלים” (‘full pay’).

   Avraham, who could have taken the field for nothing, insisted on paying its full worth; the lesson is that refining one’s portion of the world, so that it leaves the dominion of kelipah and becomes G‑d’s dwelling, comes only „ע״י השתדלות עבודה ויגיעה” (through effort and toil). ‘Through this one reaches the level of „ארבע מאות שקל כסף עובר לסוחר” (“four hundred shekels of silver over lasocher”), the four hundred worlds of longing „דירתי צדיקייא לעלמא דאתי” (that the tzaddikim inherit in the World to Come)’, which he calls the revelation of sovev kol almin („התגלות בחי׳ סוכ״ע”), and his note points to this paragraph.

   The Alter Rebbeשהד׳ מאות שקל הנ״ל הם ת׳ עלמין דכסופין דירתי צדיקייא לעלמא דאתי

   The Rebbeועי״ז מגיעים לבחי׳ „ארבע מאות שקל כסף עובר לסוחר”, ת׳ עלמין (דכסופין) „דירתי צדיקייא לעלמא דאתי”

   Likkutei Sichos, vol. י, p. 64 (the sicha begins p. 60; note 48 cites TO 24c) · משיחות ש״פ חיי שרה תשכ״ט ותשי״ט

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8. ¶3

   Background from the Rebbe

   In an edited sicha of Shabbos Vayishlach, the eve of 19 Kislev 5750, asking what ties 19 Kislev, the New Year of Chassidus, to Parshas Vayishlach, the Rebbe reads the parshiyos of Bereishis as the order of our service, in which Vayishlach, the refinement of Eisav, „תחתון שאין תחתון למטה ממנו” (‘the lowest of which there is none lower’), is the end and completion of the work through which the whole intent of creation is fulfilled; note 61 is on that sentence.

   In the note the Rebbe adds that the intent of creation fulfilled through Vayishlach includes the intent of the world of Tohu: that Tohu’s makifim, Eisav’s root, which are above Tikkun, be drawn down and revealed in the world of Tikkun. That is the fulfillment of Yaakov’s mission „לפניו ממש, אל בחי׳ שלמעלה ממנו במדרגה” (‘before him’, to the level above him), to draw Tohu’s makifim down into Tikkun. It comes about, he says, through the completion of the refinement of Eisav below, „כולל גם הבירור דארבע מאות איש עמו” (‘including the refinement of the four hundred men with him’), whose root of root, in this paragraph’s words, is Avraham’s four hundred shekels, the four hundred worlds of longing, „ענג העליון הנמשכים מבחי׳ עתיקא קדישא” (supernal delight from Atika Kadisha).

   The Alter Rebbeששרש שרשם של ד׳ מאות איש הנ״ל נתהווה מן ד׳ מאות שקל כסף שנתן אברהם אע״ה לעפרון

   The Rebbeעי״ז שנשלם הבירור דעשו שלמטה, כולל גם הבירור ד״ארבע מאות איש עמו”

   Sefer HaSichos 5750, vol. א, p. 178–179, note 61 (on §4; the note begins on p. 178) · ש״פ וישלח, ערב י״ט כסלו ה׳תש״נ

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9. ¶4

   The Rebbe explainsThe Rebbe says this in more than one place

   In the edited sicha of Shabbos Vayishlach 18 Kislev 5747, retelling the parsha as Chassidus explains it (his notes: Torah Chaim and Torah Ohr at the start of the parsha, and both on "ויקח מן הבא בידו"), as the basis for the lesson of shlichus.

   When Yaakov heard from the messengers that Eisav was not yet ready (though Yaakov was) and was instead „הולך לקראתך וארבע מאות איש עמו” (“coming with four hundred men”), he understood „אז ער דארף עס אליין ממשיך זיין” (that he had to draw it down himself); hence the gift, „העלאת מ״ן לשרשו של עשו (בחי׳ תהו)” (raising mayin nukvin to Eisav’s root, Tohu), „און דורך דעם וועט ער מבטל און מברר זיין עשו דלמטה” (“and through this he will nullify and refine Eisav below”) and prepare the world for „ועלו מושיעים בהר ציון” (“saviors will go up on Mount Zion”). For the gift and its effect the Rebbe’s notes point to the maamar on "ויקח מן הבא בידו", the one our paragraph itself points to. And since Eisav was not ready, Yaakov could not bring the gift himself; he sent it ahead with his servants, „ואני אבוא אחריכם” (“and I will come after you”).

   The Alter Rebbeואין עצה אלא רק שימשיך יעקב בעצמו את המקיף הנ״ל

   The Rebbeדער ענין פון העלאת מ״ן לשרשו של עשו (בחי׳ תהו), און דורך דעם וועט ער מבטל און מברר זיין עשו דלמטה

   Sefer HaSichos 5747, vol. א, p. 127, §4 (= Likkutei Sichos vol. 25, pp. 362–363, §4; the sicha begins p. 360) · ש״פ וישלח, ח״י כסלו ה׳תשמ״ז

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10. ¶4

    The Rebbe explainsThe Rebbe says this in more than one place

    In an edited sicha of Shabbos Mikeitz 5752, the sixth day of Chanukah and the first day of Rosh Chodesh Teves, the Rebbe ties the parshiyos from Vayeishev to Vayechi to the redemption, „ביקש יעקב לישב בשלוה” (“Yaakov sought to dwell in tranquility”) meaning the tranquility of the days of Moshiach, “since from his side he was already ready for the redemption”; his note on that phrase (note 96) turns to Vayishlach.

    In the note the Rebbe says Yaakov sent to tell Eisav that the refinements were done and it was „הזמן לילך יחדיו אל הגאולה” (time to go together to the redemption), and so much so that even after the messengers told him Eisav was not refined at all, he „לא עסק בעבודת הבירורים” (did not turn to “the work of refinements”) but sent a gift, an offering, „העלאת מ״ן להמשיך מ״ד דמקיף דתהו” (“raising mayin nukvin to draw down the mayin duchrin of the makif of Tohu”), quoting our paragraph. Its aim, he says, was „כדי שתהי׳ אצלו השלימות דלעתיד לבוא” (to have the perfection of the Time to Come), Tohu’s makifim drawn down and revealed inwardly in Tikkun (citing Torah Ohr, start of Vayishlach).

    The Alter Rebbeוזהו ענין המנחה ששלח יעקב לעשו הוא בחי׳ העלאת מ״נ להמשיך מ״ד דמקיף דתהו הנ״ל

    The Rebbeלא עסק ב„עבודת הבירורים”, אלא שלח מנחה שהו״ע הקרבן, „העלאת מ״ן להמשיך מ״ד דמקיף דתהו”, כדי שתהי׳ אצלו השלימות דלעתיד לבוא

    Sefer HaSichos 5752, vol. א, p. 202–203, note 96 (on §10; the note begins on p. 202; the sicha begins p. 194; the same in Toras Menachem 5752 vol. 2 pp. 35–36, note 96) · ש״פ מקץ, שבת (ו׳) חנוכה, אדר״ח טבת ה׳תשנ״ב (edited)

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Short quotes only, with the place of each so it can be read in full. The Rebbe’s sichos, letters and maamarim are published by Kehot and by Vaad Hanochos B’Lahak (lahak.org).