Vayigash תרל”ד

1

במדרש אם ערבת כו’. כתבתי כבר ונתוסף בעזהש”י עמ”ש במדרש מים עמוקים עצה כו’ ואיש תבונה ידלנה כו’.
In the abovementioned Medrash (Bereishit Rabba 93:1) we can connect it to the Medrash (ibid 93:4) on the pasuk (Mishlei 20:5) מַ֣יִם עֲ֭מֻקִּים עֵצָ֣ה בְלֶב־אִ֑ישׁ וְאִ֖ישׁ תְּבוּנָ֣ה יִדְלֶֽנָּה׃
The designs in a man’s mind are deep waters, But a man of understanding can draw them out.
This is referring to Yehuda who through connecting one event to the other was eventually able to draw out the sweet water – was able to uncover the truth of Yosef.
פי’ שבכל איש נמצא עצה איך לתקן דרכיו כי הש”י נתן בלב כל איש ישראל יראתו ויש נקודה גנוזה בכל איש ישראל רק עמוק שצריכין לייגע למצוא זאת הנקודה.
This is teaching us that within each person there is a way he can correct his ways. For HaShem has placed His fear in every person in a hidden spot, however it is deep down, and requires much effort to find this point.
והוא ע”י ביטול אל האמת
The way to get to this point of HaShem inside him, is through the nullification of one’s will to the truth
דכ’ ולא יכול כו’ להתאפק כו’ כמ”ש כבר כי בחי’ יוסף הוא נקודה הפנימיות שיש בכל דבר וע”י הביטול מתגלה בהכרח:
And as it says and Yosef could no longer hold himself back, as we explained above, that this point of pnimius in everyone is referred to as Yosef, is automatically revealed (cannot be held back) once a person nullifies himself.

במדרש אנכי ארד עמך על מנת ויוסף ישית ידו על עיניך.
In the Medrash (Bereishit Rabba 94:6 see above תרל”ב 3). HaShem told Yaakov he would be redeemed from Mitzrayim, on condition that Yosef will place his hands on his eyes
פי’ כי ע”י שמאסף האדם כל כחותיו להשי”ת
The explanation is that through a person gathering (‘me’asef’ – connected to the word Yosef ) all of his energy to the service of HaShem, this is what will save him.
וזה נקרא יוסף
This is the meaning of the name Yosef, to gather all energies to the service of HaShem.
שע”ז חל ברכה ותוספת כדאיתא כלי מחזיק ברכה הוא שלום.
And it is through this that blessing and extra can come down, as it says that the vessel that can hold blessing is Shalom
וכן בשבת קודש מיני’ מתברכין שיתא יומין על ידי הביטול שכל ששת הימים מתבטלין אל השבת.
And similarly on Shabbos, from this day all the six days of the week receive their blessing. This comes about because those six days are nullified to HaShem
וזה העצה בגלות ע”י התאספות כל הכחות אליו ית’.
Similarly in exile it is throughgatehring of all or energies to HaShem that sustains and redeems us.
על עיניך פי’ עין האדם הוא הסתכלות השכל והדעת וכשרצון האדם עכ”פ להתדבק בו ית’ ולבטל אליו כל הכוחות.
‘Yosef will place his hands on your eyes” this is referring to the outlook of a person, when one’s intellect and understanding are in line with his will to connect to haShem and nullify his will to HaShem.
חל עליו שם שמים. וז”ש ישית ידו על עיניך כנ”ל:
then the name of HaShem rests upon him, this is the meaning of ‘placing his hands upon your eyes’. As above.

יעקב קרא ק”ש. דברי מהר”ל ידועים.
When Yaakov met Yosef, he was saying the Shema. The words of the Maharal are known (Gur Arye Beriehis 46:29. When Yaakov saw Yosef he expressed his love for HaShem for the joy that he was experiencing)
ומה שיוסף לא קרא ק”ש אמרנו כבר כי זה בחי’ יוסף שיכול להצניע עצמו שלא יהיה ניכר על פניו (את) מהותו.
Now the reason that Yosef was not saying Shema, as we have explained above (תרל”א 3) , is that the trait of Yosef was that he was able to hide his true self so well that externally his essence was not apparent.
וזה מרויח האדם ע”י נסיון מרחוק שמחזק עצמו.
A person can gain such a trait through withstanding tests even when he is distanced from others
עי”ז מרויח שיכול להיות טוב בדרך הסתר ג”כ כנ”ל:
This will enable him to do good in a hidden fashion, as above. (through withstanding tests which no one knows about, it builds up an inner strength of being able to hide one’s good traits from others knowing about them)