1. When Joseph was known to his brothers, he said: "G-D sent me before you proportional to survival on earth, to hold them so special, then, were not you who sent me here, but G-D The governor put me throughout Egypt "[ie, I wanted to], that were not [them], their brothers, which sent him to Egypt, but the Most High, and he became the ruler of all Egyptian territory to Iaakov and their children can survive the years of famine. And [therefore Joseph] were ordered to report immediately to [her father] Iaakov: "G-D appointed me master of all Egypt," therefore "falls to me, do not be influenced" [Joseph wanted] to Iaakov and his family do not stop, which immediately fall to his meeting in Egypt.
It means that the drop Iaakov and his sons into exile - Egyptian galut depended on Joseph became the ruler of all the Egyptian territory. That is, Joseph was not just telling them how the Divine Providence that led to its sale [slave] was the cause of the arrival of them to Egypt, but also alluded to the fact that how by God it became to him the ruler of Egypt, made possible the 'down ...' so that the conditions to carry out the purpose [Divine interior and] deep galut Egyptian, were already given.
2. The explanation of the concept is simple: When God, the Covenant between the parties, we informed our Patriarch Avraham that his children would go into exile (Egyptian), He said: "... and then leave with great wealth." The meaning of this promise is not only a kind of reward because 'The enslaved and made to suffer', but it goes beyond the exodus of Jews from Egypt with 'rich' is the divine purpose and intention after having led galut to Egypt.
Evidence for this assertion is the following: One of the razones3 by the Almighty to bring the Egyptians to the Plague of Darkness was for the Jews in those times of darkness, to seek and find the most valuable objects of the Egyptians and thus, could obey the order Divina4 "that prompted each man to his neighbor and each woman to her neighbor, jewels of silver and gold jewelry, for which thus reflects the '... and then leave with great wealth '-' not to say that tzadik' our Patriarch Abraham, who ran to god' The enslaved and made to suffer ', but did not comply with [his promise]' Then come with great wealth '.
This simple view must be understood: when the person is in galut, particularly if it is a hard and bitter exile, as was the Egyptian certainly abandon any gain as long as the galut released immediately. In this sense, the Guem señala6 that (listening to the Divine order "Let every man ask for ... '), the Jews argued:" I hope that we get out of Egypt. Guem And continues with the analogy of a person being in prison some dam known him say, 'you're free tomorrow and give you lots of money. What [the captive] answered them: 'I ask you to release me today, and intend to give me nothing'. So, How is it possible that GH-D has long held the Jews in exile in order to comply with [the promise] 'leave with great wealth? Also the reason set out by the Guem - 'not to say that tzadik' is baffling, because for sure our Patriarch Abraham had renounced the' rich 'as long as their children leave the galut sooner.
Therefore, we must inevitably conclude that if not for the wealth that accompanied the exodus of Jews in Egypt had not been translated the Divine purpose and intent of their arrival at galut Egyptian exile since the purpose was - 'Then come with great wealth . And to find expression for this project [Divine], first of Joseph had become the ruler of all the Egyptian territory, it was through [the power and hence the] ability to gather under him all the wealth of countries, [as is the Book] 'Joseph and collected all the money' - [Guem said that the verse refers to] ', all silver and gold in the world and then was able to materialize the' After come with great wealth.
3. The decline in Egypt had a goal to refine and elevate the level of holiness-the-kedushá 'sparks' [of God] in that country. Through its work over the years who resided there, the Jews managed to collect and refine the divine 'sparks' in Egypt, so that when the flight reached the 'spark' to your spiritual source and root, according what Scripture says in relation to [one aspect of] the Exodus: "Also, a multitude of various origins-Erev Rav-out with them." [The numerical value of Hebrew letters of the word Rav equals 202], thus elevating 202 'sparks' Divine were interspersed within the Egyptian.
These 'sparks' were in [the objects that make up] the great wealth which led the Jews from Egypt. About our Sages said: "Torah is the mercy of the money of the Jews" and that Iaakov is pity of 'small henos'11, Baal Shem Tov12 explained that the property of the Jews [to Di-s] very prized because they are 'sparks' Divine to be to refine and elevate the level of holiness. For this reason it was essential that 'A woman ask your neighbor ...'13, the purpose was to raise the' sparks' in 'the silver and gold utensils and clothing.
4. The realization of this ideal was for the good of the People of Israel. Therefore, our Patriarch Avraham sought to clarify that the Dis' Then come with great wealth ', even if it was subject to the time factor, because [I knew] was for the sake of their children. The explanation of the concept is: the system of refining [and lift] of 'sparks' of holiness and link them with the souls of Jews was established by [Di-s] so that and for every' Sparks' set [in advance] will be high for those who also was appointed, [from the top] for every soul that 'spark' will increase, as each 'spark' is linked to a soul in particular. This concept is reflected in our teaching sages 'no person' plays' what is already destined for his neighbor, "can not be enriched by what belongs to another - and [for sure] is because physically that in the spiritual governing these codes, ([parallel understood] as explained before, that the spiritual gain 'Chip' Divine-are present on the property of the person).
Every soul has a mission to raise certain 'spark' to it under its essence [Root and spiritual (the soul).] In this connection, explained in the notes of my stepfather, the Rebe [earlier], that the Almighty is the one who caused the causes through His Divine Providence, to be given to certain Jew 'spark' that he is raising . And every time he does not refine and raise the galut the 'sparks' attached to his soul, his soul will be in place of the' spark '- both remain in the galut.
What's more, the elevation of the 'spark' is linked to the essential characteristic of the soul of each. Thus, taking into account the [axiom] that 'the essence is not divided', since a portion of 'Sparks', however tiny it is, that [a certain soul] remains in its rightful increasing galut, endures galut also not only a fraction of his soul (along with that portion of 'Sparks' rest), but also the essence of the soul, [she continues in a state of exile]. This concept is of utmost Tov16 of the Baal Shem, "When you take a part of the essence, it takes the whole." For that reason, the removal of the 'wealth' of Egyptian territory was for the sake of the benefit of the Jews, because by bringing together and enhancing the 'sparks' of holiness of Egypt, their souls were redeemed from Egyptian galut. Also, (and as a fundamental aspect): the highest integrity, [and spiritual perfection] to which one can be created is to give effect to the Will of the Creator, for this purpose [precisely] The creó17. And because the Will of Di-s was that the Jews carry all 'Sparks' of holiness in Egypt, the materialization of the Divine I was for them to maximize profits, by this means attaining the [spiritual] more excelsa [to which one can be created].
5. The above in relation to the Egyptian exile and exodus represents a training and education to be implemented in the latter galut, since the root is the Egyptian galut [spiritual] diásporas18 all. The intention [Divine] exile [Jew] does not translate simply as a punishment for sins and transgressions, rather, is the rise of 'sparks' of holiness [in the field]. In this sense, the Hassidic philosophy explains the maximum of our Sabios19: "Di-s exiled [and spread] the Jews among the nations with the sole purpose of having them join them 'Guerima" [lit.' Converts ', but taking a broader and deeper interpretation of the concept,' Guerima 'is here] refers to the "sparks" of holiness in material objects. For this reason, it should be remembered that the avodá, service to Di-s, should be directed to: "a woman to ask her neighbor and to stay at home ',' woman 'refers to alma20, Di - s tells the soul that she must not only leave the exile, but also 'to ask your neighbor,' [is] the soul has to carry the "sparks" of holiness that are in the animal body and soul and its portion of the world.
'Neighbor' refers to issues with which the individual faces from time to time (like a neighbor who is not continuously), 'who dwell in the home', refers to cases with that deal frequently (and with someone who lives in the same house). The order of Di-s does not point only to make the imperative of galut the 'spark' with which we have frequent contact, [those questions ( 'which reside in the house')], rather it is increasing even 'sparks' in sporadic contact, (for if the person is faced with someone or something, is not a fortuitous veshalom jas, s-Di-us free to think so, but is under the fire of Divine Providence 'There is One who leads the mundo'21, [then], from the top you have all the individual things and situations that will refine and elevate to sainthood), and the aim is to transform [the objects and situations with those encountered] in 'gold and silver utensils,' [that is] which are part and included in the avodá concerning love Di-s (compared to the 'silver') and fear of Dis (compared to gold).
6. There are those who argue: "What relation do I have to galut! Why do I have to deal with issues related to galut? I forgive and forgo the 'rich', the supreme spirituality to which access through my soul increasing the 'spark', as long as you do not have to push in galut [me and immersed] in the dark double and redouble [feature itself and the state of spiritual exile], interfered in matters material, I wish, and is better for me, locked in my 'four walls' of Torah and prayer. " It is imperative that they know: A) When the avodá for them is not completed, his soul remains in the galut. The 'lock' to study Torah and pray without any contact with the galut affects [and benefits] only obvious forces of the soul, [the intellect and emotions], but the essence of the soul still remains in exile along with ' Sparks' which will be lifted. Well the fact that the forces of the soul are manifest at the level of sanctity, no evidence [that] the situation of esencia22 [is so]. Just a mere reflection of these concepts, take the person to perform your service avodat habirurím-Di-s aimed at raising the 'chispas', because [according to its nature]' the man will give what he has in for their alma'23, and with good reason as it is the essence of his soul.
B) Even if it were possible to leave the galut and access lofty spiritual levels without having to do what you are concerned about the rise of 'sparks', what it is all his spirituality, and what we talk about spirituality ? If after everything is done against the will of Almighty, and 'Will and His Will are uno'24. And this is [just] the lesson of what happened in the Egyptian exile and exodus: the avodá Jew must include involvement in worldly matters, raising the 'sparks' in the galut, and march with them to the reception Mashíaj of Tzidkeinu soon [today] in its most literal sense. (One of Sijá of Ajarón Shel Pesach 5721.
It means that the drop Iaakov and his sons into exile - Egyptian galut depended on Joseph became the ruler of all the Egyptian territory. That is, Joseph was not just telling them how the Divine Providence that led to its sale [slave] was the cause of the arrival of them to Egypt, but also alluded to the fact that how by God it became to him the ruler of Egypt, made possible the 'down ...' so that the conditions to carry out the purpose [Divine interior and] deep galut Egyptian, were already given.
2. The explanation of the concept is simple: When God, the Covenant between the parties, we informed our Patriarch Avraham that his children would go into exile (Egyptian), He said: "... and then leave with great wealth." The meaning of this promise is not only a kind of reward because 'The enslaved and made to suffer', but it goes beyond the exodus of Jews from Egypt with 'rich' is the divine purpose and intention after having led galut to Egypt.
Evidence for this assertion is the following: One of the razones3 by the Almighty to bring the Egyptians to the Plague of Darkness was for the Jews in those times of darkness, to seek and find the most valuable objects of the Egyptians and thus, could obey the order Divina4 "that prompted each man to his neighbor and each woman to her neighbor, jewels of silver and gold jewelry, for which thus reflects the '... and then leave with great wealth '-' not to say that tzadik' our Patriarch Abraham, who ran to god' The enslaved and made to suffer ', but did not comply with [his promise]' Then come with great wealth '.
This simple view must be understood: when the person is in galut, particularly if it is a hard and bitter exile, as was the Egyptian certainly abandon any gain as long as the galut released immediately. In this sense, the Guem señala6 that (listening to the Divine order "Let every man ask for ... '), the Jews argued:" I hope that we get out of Egypt. Guem And continues with the analogy of a person being in prison some dam known him say, 'you're free tomorrow and give you lots of money. What [the captive] answered them: 'I ask you to release me today, and intend to give me nothing'. So, How is it possible that GH-D has long held the Jews in exile in order to comply with [the promise] 'leave with great wealth? Also the reason set out by the Guem - 'not to say that tzadik' is baffling, because for sure our Patriarch Abraham had renounced the' rich 'as long as their children leave the galut sooner.
Therefore, we must inevitably conclude that if not for the wealth that accompanied the exodus of Jews in Egypt had not been translated the Divine purpose and intent of their arrival at galut Egyptian exile since the purpose was - 'Then come with great wealth . And to find expression for this project [Divine], first of Joseph had become the ruler of all the Egyptian territory, it was through [the power and hence the] ability to gather under him all the wealth of countries, [as is the Book] 'Joseph and collected all the money' - [Guem said that the verse refers to] ', all silver and gold in the world and then was able to materialize the' After come with great wealth.
3. The decline in Egypt had a goal to refine and elevate the level of holiness-the-kedushá 'sparks' [of God] in that country. Through its work over the years who resided there, the Jews managed to collect and refine the divine 'sparks' in Egypt, so that when the flight reached the 'spark' to your spiritual source and root, according what Scripture says in relation to [one aspect of] the Exodus: "Also, a multitude of various origins-Erev Rav-out with them." [The numerical value of Hebrew letters of the word Rav equals 202], thus elevating 202 'sparks' Divine were interspersed within the Egyptian.
These 'sparks' were in [the objects that make up] the great wealth which led the Jews from Egypt. About our Sages said: "Torah is the mercy of the money of the Jews" and that Iaakov is pity of 'small henos'11, Baal Shem Tov12 explained that the property of the Jews [to Di-s] very prized because they are 'sparks' Divine to be to refine and elevate the level of holiness. For this reason it was essential that 'A woman ask your neighbor ...'13, the purpose was to raise the' sparks' in 'the silver and gold utensils and clothing.
4. The realization of this ideal was for the good of the People of Israel. Therefore, our Patriarch Avraham sought to clarify that the Dis' Then come with great wealth ', even if it was subject to the time factor, because [I knew] was for the sake of their children. The explanation of the concept is: the system of refining [and lift] of 'sparks' of holiness and link them with the souls of Jews was established by [Di-s] so that and for every' Sparks' set [in advance] will be high for those who also was appointed, [from the top] for every soul that 'spark' will increase, as each 'spark' is linked to a soul in particular. This concept is reflected in our teaching sages 'no person' plays' what is already destined for his neighbor, "can not be enriched by what belongs to another - and [for sure] is because physically that in the spiritual governing these codes, ([parallel understood] as explained before, that the spiritual gain 'Chip' Divine-are present on the property of the person).
Every soul has a mission to raise certain 'spark' to it under its essence [Root and spiritual (the soul).] In this connection, explained in the notes of my stepfather, the Rebe [earlier], that the Almighty is the one who caused the causes through His Divine Providence, to be given to certain Jew 'spark' that he is raising . And every time he does not refine and raise the galut the 'sparks' attached to his soul, his soul will be in place of the' spark '- both remain in the galut.
What's more, the elevation of the 'spark' is linked to the essential characteristic of the soul of each. Thus, taking into account the [axiom] that 'the essence is not divided', since a portion of 'Sparks', however tiny it is, that [a certain soul] remains in its rightful increasing galut, endures galut also not only a fraction of his soul (along with that portion of 'Sparks' rest), but also the essence of the soul, [she continues in a state of exile]. This concept is of utmost Tov16 of the Baal Shem, "When you take a part of the essence, it takes the whole." For that reason, the removal of the 'wealth' of Egyptian territory was for the sake of the benefit of the Jews, because by bringing together and enhancing the 'sparks' of holiness of Egypt, their souls were redeemed from Egyptian galut. Also, (and as a fundamental aspect): the highest integrity, [and spiritual perfection] to which one can be created is to give effect to the Will of the Creator, for this purpose [precisely] The creó17. And because the Will of Di-s was that the Jews carry all 'Sparks' of holiness in Egypt, the materialization of the Divine I was for them to maximize profits, by this means attaining the [spiritual] more excelsa [to which one can be created].
5. The above in relation to the Egyptian exile and exodus represents a training and education to be implemented in the latter galut, since the root is the Egyptian galut [spiritual] diásporas18 all. The intention [Divine] exile [Jew] does not translate simply as a punishment for sins and transgressions, rather, is the rise of 'sparks' of holiness [in the field]. In this sense, the Hassidic philosophy explains the maximum of our Sabios19: "Di-s exiled [and spread] the Jews among the nations with the sole purpose of having them join them 'Guerima" [lit.' Converts ', but taking a broader and deeper interpretation of the concept,' Guerima 'is here] refers to the "sparks" of holiness in material objects. For this reason, it should be remembered that the avodá, service to Di-s, should be directed to: "a woman to ask her neighbor and to stay at home ',' woman 'refers to alma20, Di - s tells the soul that she must not only leave the exile, but also 'to ask your neighbor,' [is] the soul has to carry the "sparks" of holiness that are in the animal body and soul and its portion of the world.
'Neighbor' refers to issues with which the individual faces from time to time (like a neighbor who is not continuously), 'who dwell in the home', refers to cases with that deal frequently (and with someone who lives in the same house). The order of Di-s does not point only to make the imperative of galut the 'spark' with which we have frequent contact, [those questions ( 'which reside in the house')], rather it is increasing even 'sparks' in sporadic contact, (for if the person is faced with someone or something, is not a fortuitous veshalom jas, s-Di-us free to think so, but is under the fire of Divine Providence 'There is One who leads the mundo'21, [then], from the top you have all the individual things and situations that will refine and elevate to sainthood), and the aim is to transform [the objects and situations with those encountered] in 'gold and silver utensils,' [that is] which are part and included in the avodá concerning love Di-s (compared to the 'silver') and fear of Dis (compared to gold).
6. There are those who argue: "What relation do I have to galut! Why do I have to deal with issues related to galut? I forgive and forgo the 'rich', the supreme spirituality to which access through my soul increasing the 'spark', as long as you do not have to push in galut [me and immersed] in the dark double and redouble [feature itself and the state of spiritual exile], interfered in matters material, I wish, and is better for me, locked in my 'four walls' of Torah and prayer. " It is imperative that they know: A) When the avodá for them is not completed, his soul remains in the galut. The 'lock' to study Torah and pray without any contact with the galut affects [and benefits] only obvious forces of the soul, [the intellect and emotions], but the essence of the soul still remains in exile along with ' Sparks' which will be lifted. Well the fact that the forces of the soul are manifest at the level of sanctity, no evidence [that] the situation of esencia22 [is so]. Just a mere reflection of these concepts, take the person to perform your service avodat habirurím-Di-s aimed at raising the 'chispas', because [according to its nature]' the man will give what he has in for their alma'23, and with good reason as it is the essence of his soul.
B) Even if it were possible to leave the galut and access lofty spiritual levels without having to do what you are concerned about the rise of 'sparks', what it is all his spirituality, and what we talk about spirituality ? If after everything is done against the will of Almighty, and 'Will and His Will are uno'24. And this is [just] the lesson of what happened in the Egyptian exile and exodus: the avodá Jew must include involvement in worldly matters, raising the 'sparks' in the galut, and march with them to the reception Mashíaj of Tzidkeinu soon [today] in its most literal sense. (One of Sijá of Ajarón Shel Pesach 5721.
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