Mikeitz/Chanukah 5786: The Da'as of Yosef and Our Desires

It's the wisdom of the Yoseph that we have to seek especially here on Khan. Welcome to Shom on all paras and in this week's para parro identifies Yseph's greatness with words that we know after Hashem made known to you all of this. We would roughly translate that as there's nobody as wise as you. But what is the cavana of parro in these words? After all, you'll see that there are three key words here. In answering this, the Reb says that the original sabakadisha, the first onebakashar, the garam kush tells us that if a man is mad, a woman, he is marrying her. He gives her the ring, but it's on a condition. And the condition is that he's at sadic gummer, a complete sadic. The Garra tells us that she's mikudesha. She's indeed married because in the language of the garra, she hear her chuva mid bed. Maybe he did chuva. He had thoughts of chao in his mind of the original son asks how could it be like here he is even if he's a I list I missed this word but even if he's a Russ her chuba even if he's absolutely evil he can become so great in one second. How is it that makes somebody a sad gummer? So the Reb says it's on the word that we have to focus in describing wisdom. We know the catalystic terms and we know it from our adopting as well. We know the terms and das translated perhaps as knowledge understanding and then das which for now we'll call operational wisdom. The Reb says that is associated with the head with the mind and is associated with the heart. These are the words of of this the words of desire. And so when there's knowledge of the head and there's knowledge of the heart, ultimately neither of those is the most important type of knowledge that I know what I know or that I feel and I'm emotional and and motivated about what I know. But ultimately the most important is DAS. Das is operational wisdom. It is when the mind and bina the heart come together to teach me what I ought to do and that I do it. A great American philosopher once said that for the simplicity on this side of the complexity I wouldn't give a fig but for the simplicity on the other side of the complexity I would give my life and so that's the idea here of das that I would we now know what to do. So listen to this incredible thing. Therefore says the rebel that she maybe he had thoughts of chua in his das was that he had a complete fulfillment. He was whole in his mind and in his heart such that he can now carry it out. That's a sad that is somebody who has resolved completely to do the right thing. And this is the mida of yose fat because y fat is associated with das in as much as das is associated with the ability to take what I know about who asks of me and I understand to actually operate in the sanctified way that a Jew should be should operate. There's a there is a connection between and now let's listen to the again once made known to you. That's you have there's nobody with and quite like you. Listen to that again. There's no one now that we see your dio that you're the one who overcame the temptation of asifar that you're the one who remained holy even here in then there's no one as qualified as you because of and because of this is repeatedly the mid of because they were completely they were involved in all of the the lensiousness that is inappropriate for a to live. And therefore when Kazal tells that they were kazal also tell us that they came to parro and said what should we do and parro says to them whatever yoseph says to you that's what you should do and parro says to them didn't you save food how come you're hungry they said we did save it but it's spoiled so he says if that's the case you better go to Yoseph because Yoseph doesn't spoil Yseph expands now here's the deal mitz is involved in all the lensious behavior that's inappropriate And although this part is a conversation that's a little bit too long for now, it's written by the Reb in another piece that we explored together a few years ago about the idea of the interreationship between the uh sensual discipline and Parnasa. You see, Yoseph was the one who had this great discipline and therefore his food expanded. You the Mitsan, you have no discipline in this area and therefore your food spoiled. Therefore, he said go and do whatever Yoseph says to you and Yoseph says that they should all have brisma. What's his purpose in giving them brisma? Answer is what he really means to say is you should all live according to the brisma according to the way of sensual discipline. And therefore the the the says that when it says that he met with his brothers, it says he held himself back back and he said bring bread. So the Reb says that that's how it works. If we hold ourselves back then the reonam says bring bread because there's much in parasa and in the needs that we have from the physical realm when we discipline ourselves in that realm. Now therefore y is das y is the one upon whose wisdom we can rely because he's the one who has incorporated the wisdom of the mind and the wisdom of the heart. This evokes the Reb's writings in Paras where the Reb brings the pirate that says that the blood that was on the doorpost before he left Mitsen was not only the blood of the carbon pes but it was also mixed together with the blood of brisma that each that the Eden had undergone in order to eat carbon pes. What is the idea of this blood being mixed together and then spread on the doorposts? It is the concept is that the blood of the carbon pes is amuna and the blood of the of the um the blood of the brisma is kadusha. You see the yeid has to be sused with amuna and kadusha a synthesis of both that's das amuna is here and kadusha is maybe over here but the act that I'm going to carry it out is the real kaduca that I'm going to live a certain disciplined life that is das that is the operational wisdom of yse and therefore we had to put that on the doorpost to get out of mitz not only the blood of the carbon pes but also the blood of the of the of of the brisma that's y in a nutshell that's amuna and kadusha the rebba concludes by saying that all of this is connected to shabas because the says shabasa that you should have das you should have operational wisdom the shabas lifts us away from all the temptations it connects us to the shama and therefore you should have the information and operational wisdom to know and I would We can learn like this that I am that's amuna that's that's and that's all of these together that's ysea and that comes right here in kaneka the wonderful of in Chicago my dear friend or by fry tski in his safer sorry I love him talks about the connection between ruain's attempt to give his mother dud and his and his also his attempt to save Yseph that even though he didn't end up giving to his mother didn't get the dudy and Yseph was not saved through his work but the med says that these are comparable to Kaneka and Ravski asks how could they be compared to Kaneka after all neither of those was a success but he explains that Kaneka has at its core a reality of ruts a desire to fill the gulus with the A desire to rebuild the B mikdash. A desire to find that was not necessary. We didn't have to find the a desire to see it light up the world. He talks about this in great detail in his safer. But we'll only take it from here to say that we may not always feel that we want or we we can live up to the way of Yoseph to the operational wisdom of living a life of amuna and kadusha living the way should live. But that is our mandate. That's our responsibility. That's how we got out of Mitan in the Yoseph's time. That's how we ruled over Mit like Yoseph did. That's how we got out of Mit when we put the blood on the doorposts. And the may very well be waiting for us to live lives of and that we will operate in the way that is supposed to operate. We will hold ourselves back from every indulgence. One donut might be enough this week. Why do I have to have so many and of course much more severe temptations that we have? And the idea is that on we can identify that the little light that can be that can be so much that little light is found in our ruts. The desire that we have to see the moon fulfilled like like roes itself. The desire that we have that shabas is coming that makes our yearning for Hashem so much more. The desire that we have in Brismil, those three mitzvah that the wanted to keep us back from that all speak to Jewish rutsum. May it be Hashem's will that we find inside of ourselves the ruts, the desire to be more like Yoseph. The ruts, the desire to bring into the world das operational wisdom because it can be said about all of us. You the you're on a higher level. You have the dask to bring the light to the gulus and to bring the light to our own lives and to bring the cause of the of the of the of the have a great shabas and a