Chasidut su Isaia 50:71

Genesis 49,2. “gather around sons of Yaakov, and ‎listen to Yisrael your father.” In order to understand why ‎Yaakov appears to repeat himself, we must first turn to the ‎‎Zohar III 196. With reference to Isaiah 50,10 ‎מי בכם ירא ה' ‏שומע בקול עבדו אשר הלך בחשכים ואין נגה לו יבטח בשם הה' וישען באלוקיו?‏‎, ‎‎“Who amongst you that obeys the voice of His servant that walks ‎in darkness and has no light? Let him trust in the name of ‎‎Hashem and rely upon Elokim.” What is the meaning ‎of the words: “that obeys the voice of His servant” in this verse? ‎It has been explained that this is the tzaddik who offers ‎prayers every day. He is therefore so familiar in those regions that ‎if he fails to come to the synagogue for a single day, enquiries are ‎made in heaven concerning why he has not appeared. Still, this ‎does not explain the meaning of the words: “that obeys the voice ‎of His servant?” Whose voice is that? If you were to say that “His ‎servant” refers to a prophet or some other person, what is the ‎relation between some other person and the prayer? G’d is ‎perceived as listening, i.e. responding positively, to those who are ‎truly His servants. When the Israelites are in a state of grace, ‎זכאין‎, when they all gather together they can hear heavenly voices ‎proclaiming that these are the sons of precious Yaakov and that ‎therefore they deserve a hearing. When Yaakov appears to be ‎repeating himself, this is not quite so; in effect he is encouraging ‎his sons to not only be the sons of Yaakov, but to listen to him in ‎his capacity of Yisrael, i.e. to rise to a higher spiritual level than ‎that they had been on up until this moment. If they would be ‎able to do this, they would indeed hear from his lips prophetic ‎words concerning their future, words that would reveal to them ‎some secrets about the prelude to the ultimate redemption of the ‎Jewish people.

This is not the case with the hasidic mode of revelation, through which these words of the Zohar are almost self-explanatory, even according to our meager grasp. For all the chains and sefirot exist in Israel, and in point of fact all the supernal worlds emanated and were created and formed for the sake of being revealed in the Israelite person. It is for this reason that they were made in the image of a person.⁴¹⁸Rather than the human form imitating the supernal form of Adam Kadmon, the latter, in fact, reflects the former! Thus the Zohar says that Israel completes God’s faithfulness [or, belief in God; emunah] in the world. First, because they reveal His divinity in the world, as the Mikdash Melekh explains. But further, because they themselves—literally, they themselves!—actively do this, since in them exist all the worlds, sefirot, etc… “Israel is the completion of the Holy Name.” So too, the unifications which they perform and intend not only affect that which occurs Above, but also unify all the holiness inhering within them, until Atzilut. When they are in exile and descent, both physically and spiritually, their Holy Spirit is distant from their bodies and souls. This is the separation between Tiferet and Malkhut within them, and within all the worlds. This is not to say, God forbid, that it is totally distant from us, for it is with us even now. The lack is “Why, when I came, was no one there, Why when I called, would none respond?,⁴¹⁹Isaiah 50:2 no one whose spirit is aroused?”⁴²⁰The capacity and potential for unification remains alive; all that is needed is spiritual awakening and arousal to enact it. The essential point is that the person should be,⁴²¹That is, truly exist and live. and that means that his spirit should be aroused. He should not just say words of the prayers and perform the commandments, but rather his spirit should be aroused, for as we have already said, this is the essence of hasidism: the awakening[hitorerut].