Vayehsev תרל”ב 1

ב”ה ש”ק וישב וחנוכה.
במדרש ביקש לישב בשלוה כו’.
Medrash (Raba 84:3) Yaakov wished to live in ease, and HaShem said is it not enough that the tzadikim get olam haba, but they also wish to have ease in this world. Immediately the issue with Yosef started.
כי הצדיק כל מגמתו להמשיך הקדושה בעולם הזה והטבע ג”כ.
The desire of the tzadik is to bring down holiness into this world
ומקודם צריך לתקן עצמו בלי נגיעה בעוה”ז.
And as a preface to this, he must repair himself completely so that he is not influenced by this world.
וז”ש כשהצדיקים יושבין בשלוה פי’ שדבקים בשורשם בלי שייכות למקום הפירוד ח”ו. אז מבקשין לישב בשלוה גם בעוה”ז כנ”ל.
This is what is meant by the Medrash that ‘they wish to be at ease’. Once they have purified themselves so much that they are not under the influence of this world, they are completely connected to their source with no connection at all to the place of divisibility, chas veshalom. This is what it means that they wish to be at ease even in this world, without any division or interference from this world.
והנה יעקב אע”ה הי’ למעלה מהטבע. ולא הי’ בכחו להמשיך הקדושה גם בעוה”ז מאחר שלא הי’ לו שייכות לעוה”ז כלל.
However since Yaakov Avinu was on such a high level that he was completely above nature and disconnected from the physical, he was unable to bring down the holiness into this world (to the extent that he wished), since he had no attachment to this physical world.
והי’ צריך להיות ע”י יוסף הצדיק.
This however had to be done through the means of Yosef the tzadik. (who could be steeped in this world and yet be in a state of holiness, and bring the holiness into this world)
וז”ש אלה תולדות יעקב יוסף שבאמצעיות יוסף נמשך הארת הקדושה מיעקב לכל השבטים ולכל העולמות.
This therefore is the meaning of the pasuk ‘These are the children of Yaakov – Yosef’ where the main child seems to be yosef. This is because it was through Yosef that the holiness of Yaakov could be brought to the other tribes and to all the worlds.
וז”ש רש”י אש בלא להבה אינו שולט למרחוק.
This is also the meaning of Rashi: ‘a fire without a flame does not reach far’
הפי’ כנ”ל כדרך האש לחבר ולדבק הכל לעשותו אש. לזה צריך להבה. [וכבר כתבתי זה במ”א].
This can be explained as above that in order for the fire to connect and attach to anything it must have a flame. [This has already be explained elsewhere] וז”ש אותו אהב כו’ מכל אחיו. הפי’ ג”כ שיוסף העלה מעש”ט של השבטים ליעקב אע”ה.
This is also the explanation of the Pasuk ‘and Yisrael loved Yosef’ That Yosef would tell Yaakov the good deeds that the other tribes were doing.
כי יוסף הצדיק מעלה מעש”ט של כלל בני ישראל. כי יש לו דביקות בהם יותר מיעקב שהי’ למעלה מהטבע כנ”ל.
This is because Yosef was able to uplift the good deeds of the general populace of Bnei Yisrael, because Yosef has more of a connection to them than Yaakov, who was above nature, as explained above.
ופי’ וישב יעקב כו’ מגורי אביו ג”כ כנ”ל שנדבק לשרשו שהוא בחי’ תשובה ובחי’ שבת שכל דבר עולה לשורש עליון:
And the meaning that Yaakov settled in the land where his fathers had stayed, is also as above, that he connected to the source which is the concept of teshuva, and the idea of shabbos where everything becomes uplifted and connected to its source above.