Mikets תרל”א 2

וּמָה שֶׁיֵּשׁ לִלְמֹד מְפָרְשָׁהּ זוֹ לְהָכִין לְעַצְמוֹ בַּיָּמִים הַטּוֹבִים שֶׁנִּתְגַּלָּה הַקְּדֻשָּׁה בָּהֶם. לִקְבֹּעַ הַהֶאָרוֹת בַּלֵּב הֵיטֵב כְּדֵי לִהְיוֹת עַל יְמֵי הָרַע כְּשֶׁהַקְּדֻשָּׁה נִסְתֶּרֶת.
The lesson we need to learn from the story of the days of plenty followed by the days of famine, is that one needs to prepare oneself on the good days when the holiness is revealed to him. (everyone has good days and worse days). One needs to firmly establish the enlightenment one gets that they will stand firm for him when the holiness is hidden from him.
וכמ”ש בְּיוֹם טוֹבָה הֱיֵה בְטוֹב פִּי’ הי’ לִקְבֹּעַ הַהֶאָרָה בְּגוּף הָאָדָם. וּבְיוֹם רָעָה רְאֵה עַתָּה אֵיךְ לְהִתְנַהֵג אח”כ.
As it says בְּיוֹם טוֹבָה הָיָה בְּטוֹב וּבְיוֹם רָעָה רָאָה In a time of good fortune be (heye) good and in a time of misfortune, reflect Koheles( 7:14.) This teaches us that on good days when things are clear one needs to be – heye good, meaning that he must completely immerse himself in the good that is firmly established, so that he can properly reflect how to behave with th(is newfound understanding on the) bad days.
כִּי קֹדֶ ם כֹּל נִסָּיוֹן יֵשׁ הָאָרָה אֵיךְ לִלְמֹד עַל אח”כ
For before any test there is an enlightenment to teach him how to behave appropriately afterwards.
וְאֶפְשָׁר הי’ ג”כ רֶמֶז לְיוֹסֵף שֶׁבִּזְמַן זֶה שֶׁיִּמְלֹךְ בְּמִצְרַיִם יָכִין עַל יְמֵי הַגָּלוּת.
Perhaps this too was hinted to Yosef when he was now a ruler over Egypt, to also prepare himself appropriately for the exile that was to come
וְכֵן הַי’ כמ”ש בַּמִּדְרָשׁ שע”י יוֹסֵף הַצַּדִּיק נִגְדְּרוּ בַּעֲרָיוֹת. וּבֶאֱמֶת ע”י בחי’ יוֹסֵף יְכוֹלִין לִמְצוֹא הֶאָרָה גַּם בְּעֵת הַהֶסְתֵּר.
This is indeed what happened as it says in the Medrash that due to Yosef resisti(ng Potiphar’s wife Bnei Yisrael were protected from forbidden relations in Mitzrayim. And the truth is that through the idea of Yosef, one can also find the light in the time of darkness.

כְּתִיב שַׁעַר הֶחָצֵר הַפְּנִימִית הַפֹּנֶה קָדִים.
It say s the gate of the inner courtyard which faces east, will be closed for six days of the week and on the Shabbos … it shall be opened” (Yechzkel 46:1)
פִּי’ )בחי’ רֵאשִׁית הַכֹּחַ שֶׁיֵּשׁ בְּכֹל דָּבָר שֶׁמִּשָּׁם יֵשׁ הִתְחַדְּשׁוּת תָּמִיד קֹדֶם שֶׁנִּטְבַּע בְּתוֹךְ הַטֶּבַע וְהַהֶרְגֵּל. שֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה יְהֵי’ סָגוּר שֶׁבַּחוֹל הֵם יְמֵי עֲבוֹדָה לִמְצוֹא נְקֻדָּה הַפְּנִימִית כנ”ל.
This teaches us that the first energy from where all renewal comes from, before one gets stuck in nature and habit, is closed during the six working days. For during these days of mundane the work is to find the internal spirituality in everything as above.
אַךְ ע “י שַׁבָּת וְחֹדֶשׁ יְכוֹלִין לִמְצוֹא גַּם בְּחוֹל.
However, through Shabbos and Rosh Chodesh the days when the gate is opened one )is able to find the holiness even during the six days of work.
ונ”ל ממ”ש יִפְתָּח וְלֹא כ’ יְהִי’ נִפְתָּח. מַשְׁמַע שֶׁיּוֹם הַשַּׁבָּת וְהַחֹדֶשׁ הֵם הַמַּפְתְּחוֹת אֲשֶׁר יָכוֹל אָדָם לִפְתֹּחַ בָּהֶם הַפְּנִימִיּוֹת גַּם בִּימֵי הַמַּעֲשֶׂה.
And it would seem to me that from the words “on the shabbos day it shall be opened”, the word “Yipoteach” active tense is used, and not the word “niftach” passive tense. This implies that the Shabbos and Rosh Chodesh, the days where the holiness is revealed, are the keys through which a person is able to unlock the inner spirituality during the days of the week.
וְהוּא בחי’ יוֹסֵף שׁוֹמֵר הַבְּרִית. פִּי’ בְּרִית. הַפְּנִימִיּוֹת שֶׁיֵּשׁ בְּכֹל דָּבָר וְהַנְּקֻדָּה נק’ בְּרִית. כִּי נְקֻדָּה זוֹ הִיא אוֹת בְּרִית בֵּין הַבּוֹרֵא ב”ה וב”ש וּבֵין הַנִּבְרָאִים שֶׁנְּקֻדָּה זוֹ שָׁלַח לְהַחֲיוֹת הַנִּבְרָאִים.
This is the idea of Yosef who guarded the covenant bris,( he did not fall into the trap of Potiphar’s wife. The) idea of a covenant is the internal part in everything which is called a bris. For in every single thing there is a sign of HaShem’s covenant with the world, that shows that this thing is sustained by HaShem.
וּכְשֶׁהָאָדַם שׁוֹמֵר תָּמִיד נְקֻדָּה זוֹ שֶׁבְּיוֹם הַשַּׁבָּת. יוֹדֵעַ וְנִדְבַּק וְנִתְבַּטֵּל כֹּל הַחַיּוֹת שֶׁלּוֹ לִהְיוֹת עוֹלֶה וְנִדְבָּק בהשי”ת כֹּל א’ לְפוּם שִׁעוּרִין דְּלִבָּא.
When one is always able to guard this point of Shabbos where( everything testifies to HaShem’s creation of the world, the)n that person becomes aware and connected and ultimately completely nullifies his existence till he becomes completely connected to HaShem-each person on their level.
וְזֶה סִיּוּעַ לִימֵי הָעֲבוֹדָה. שע”י שֶׁנִּתְבַּטֵּל בְּכֹל מַעֲשֶׂה אֶל נְקֻדָּה הַפְּנִימִיּוֹת יָכוֹל לִמְצוֹא נְקֻדַּת הַשַּׁבָּת גַּם בִּימֵי הָעֲבוֹדָה כנ”ל.
This enables him during the days of the week. That through nullifying one’s desire to the pnimiyus inten(al spirituality, he )is able to find this point of Shabbos even during the days of the week.
וְחֹדֶשׁ ג”כ עִנְיַן הַפְּנִימִיּוֹת. רַק שַׁבָּת ע”י בִּטּוּל וְעִלִּי’ כנ”ל. וְחֹדֶשׁ ע”י אֱמוּנָה יוֹתֵר שֶׁגַּם בְּתוֹךְ הַטֶּבַע יֵשׁ הֶאָרַת הִתְחַדְּשׁוּת תָּמִיד.
The gate is also opened on Rosh Chodesh. This is also a time when one is able to find the pnimius, however there is a difference. On Shabbos the work is one of nullifying one’s desires and becoming uplifted and uplifting everything. On Rosh Chodesh which can also be during the days of the week, a higher level of emuna is needed, so that even in nature one can find the light of renewal constantly.
וּלְכָךְ חֹדֶשׁ תָּלוּי בְּיִשְׂרָאֵל שֶׁיְּקַדְּשׁוּ הַחֹדֶשׁ שֶׁהוּא אֱמוּנָה תּוֹרָה שבע”פ כנ”ל.
This is why RoshChodesh is dependent on Bnei Yisrael that Beis Din needs to sanctify the new month, for it requires emuna, which is the idea of the oral Torah in which the law is defined by man.
וּכְ’) אֵין כָּל חָדָשׁ תַּחַת הַשָּׁמֶשׁ כִּי ע”י הַ(טֶּבַע) מֵבִיא הָרְגִילוֹת. וְנִשְׁכַּח הַהִתְחַדְּשׁוּת. רַק ע”י יָמִים הנ”ל יְכוֹלִין לִמְצוֹא הִתְחַדְּשׁוּת מִלְּמַעְלָה מִן הַשַּׁמָּשׁ ע”י בַּחַי’ הַבִּטּוּל וְהָאֱמוּנָה כנ”ל.
Similarly it says there is nothing new under the sun, For nature brings with it habit and anything new is forgotten. However only through the above mentioned days which are above nature can one find the source of renewal, through emuna and nullification, as discussed.
וְגַם כָּל הַגָּלוּת הוּא זֶה שֶׁנִּסְתַּר הַפְּנִימִיּוֹת בְּהִתְלַבְּשׁוּת פֵּרוֹת הָרָעוֹת כּוּ’ עַד שֶׁנִּשְׁכַּח כֹּחַ הַפְּנִימִי כנ”ל.
Similarly the days of exile are also due to the hiddenness of pnimius that is covered over by the seven thin cows, until the pnimius is completely forgotten. as it( says the famine was so bad that the years of plenty were forgotten.
וע)”י שְׁמִירַת הַבְּרִית כנ”ל בְּכֹל מַעֲשֶׂה. יְכוֹלִין לִמְצוֹא הַהֶאָרָה גַּם בַּגָּלוּת.
However through guarding the bris the constant connection of HaShem in everything one )is able to find the light even in exile.
וְאֶפְשָׁ ר ז”ש בִּלְעֲדֵי אֱלֹקִים יַעֲנֶה כּוּ’. כִּי אָמַר שֶׁחֲלוֹם זֶה לֹא יוּכַל לְהִתְקַיֵּם רַק ע”י הִסְתַּלְּקוּת בַּחַי’ יוֹסֵף כנ”ל.
This could be what Yosef said to Paroh: “Not I, HaShem will see to Paroh’s welfare” for Yosef was hinting that the only way such a dream could happen that the good was completely hidden, was ‘Not I’ when Yosef the i(dea of guarding the bris is completely removed, then there can indeed be such hiddenness.
וְכֵן אח”כ כ’ במד’ שֶׁלֹּא הִתְחִיל גָּלוּת מִצְרַיִם עַד שֶׁלֹּא שִׁמְרוּ הַבְּרִית ע”ש בַּפָּסוּק אֲשֶׁר לֹא יָדַע אֶת יוֹסֵף
Similarly it says in the Medrash Agada( Shmot 1:8:2 that) the exile in Mitzrayim only started because Bnei Yisrael no longer guarded the covenant. See Medrash on the pasuk “A new king who did not know Yosef”
כִּי כְּמ[וֹ שֶׁמְּשַׁמְּרִין בחי’ יוֹסֵף לְמַטָּה מִמֵּילָא בע”כ מַלְאָךְ רַע עוֹנֶה אָמֵן וְיוֹדְעִין גַּם הֵם שֵׂכֶל חַיּוּתָם ע”י הַפְּנִימִיּוֹת
For ]j[ust as one guards the concept of Yosef in this world so too the evil force must concede against his will, for he knows that they have no power aside from the pnimius
וְעַתָּה יֹאכַל חָדָשׁ חֶלְקֵיהֶם כּוּ’ ע”ש בְּמִדְרַשׁ שֵׁמוֹת. שע”י שֶׁעָזְבוּ שְׁמִירַת הַבְּרִית נִטַּל מֵהֶם בַּחַי’ הַהִתְחַדְּשׁוּת וְכֵן פֵּי’ שָׁם אא”ז מו”ר זצלה”ה.
“And now they shall eat new ” a new( king who refused to acknowledge Yosef’s saving the country, thi)s is because Bnei Yisrael lost the guarding of the bris; they lost the ability to connect to the renewal in everything. This is what the Chidusei Harim explained there Shmot(
וּלְכָךְ) גַּם שָׁם חֲנֻכָּה עַל שֶׁיָּצְאוּ מִגָּלוּת יָוָן חָזְרוּ לָבוֹא לְהִתְחַדְּשׁוּת הנ”ל.
Similarly the name Chanukah which means inauguration, was since they left the exile of Greece, they were now able to return to the renewal.
שֶׁמִּקֹּדֶם הַי’ הִתְחַדְּשׁוּת בַּגָּלוּת תּוֹךְ הַטֶּבַע כנ”ל.
For before the renewal was in exile and couldn’t be found easily, as explained.
וְגַם שֵׂכֶל נֵס מִלְּמַעְלָה מֵהַטֶּבַע וּמֵבִיא הִתְחַדְּשׁוּת. וּלְכָךְ בְּיָמִים אֵלּוּ יְכוֹלִין לְהִתְדַּבֵּק בַּפְּנִימִיּוֹת.
And another reason for this name is because every miracle which is above nature brings with it a renewal. Therefore on these days of Chanukah, one is able to connect to the pnimius.
וּכְ’ יִפְתַּח. והפי’ ע”י חִפּוּשׂ וְרָצוֹן יְכוֹלִין לְעוֹרֵר לִהְיוֹת נִפְתַּח כנ”ל:
And so too it says Yipoteach it will be opened-active tense-, that it is through the searching and desire that one is able to awaken that it shall be opened. as explained.