Chasidut para sa Genesis 32:2

And here is the essence of the dispute between Beis Hillel and Beis Shammai, as seen above. Concerning the drawing close of the souls who are very very far away, who are not worthy from the letter of the law to be drawn close, as Beit Shammai say 'gradually decreasing', to elevate the light from them so they won't come close. And Beis Hillel say 'gradually increasing', because we need to create vessels and contractions like this in order to illuminate them also with His Blessed Light, so they may also be drawn closer, and as explained above. Here is the essence of this argument: this is the aspect of a general dispute in every generation regarding the whole tzaddikim who engage in receiving souls who are far from Hashem Yisbarach. Many people are against them. And also many great tzaddikim disagree about them because of the trait of judgment that is clothed in them. Because of this mud enters their heart until it appears to them as if they do not behave as they are supposed to, and they disagree about them, as it was forever throughout the generations. In particular in our days, at 'the heal of the Messiah' where there is an increase between the category of the great Torah scholars (on the one hand and) our great and wondrous Rabbi, זצוק"ל (May his holy and righteous memory be for a blessing), who gave his life opposing them, and engaged all his days to have mercy on Israel upon all those who are distant, to bring them closer to Hashem Yisbarach. This is the aspect of the dispute between the tribes regarding Yosef HaTzaddik. For Yosef is the aspect of the tzaddik who engages in drawing close to Hashem Yisbarach, through adding to and bringing out the Light every day. He creates, at every moment, wondrous contractions and vessels so he may be able to draw close all those in the world who want to. Therefore his name is called "Yosef", the aspect of 'gradually increasing' (Moseef v'Holech), as explained above. And the tribes, even though they are all holy - because they were all great tzaddikim - disagreed with him over this, as explained above. This is the aspect of (Genesis 37:1) "Now Jacob was settled in the land where his father had sojourned,". And our Rabbis of Blessed Memory expounded (Midrash Rabbah) that he converted converts. (As is brought in his words, z"l, Likutei Moharan 228). And this is (Genesis 37:2) "These are the generations of Jacob, Yosef...". In other words, Yosef walked in the path of his father Jacob, and he was also engaged in making converts and drawing close distant souls. For everything that happened to Jacob happened to Yosef, and this is the explanation of 'the generations of Jacob, Yosef', like Rashi explained there that everything he received from there and learned, was given to Yosef. And everything that happened to Jacob happened to Yosef, etc. And all of this is based on the verse 'the land where his father had sojourned', that just as Jacob converted converts - and immediately after (it says) 'these are the generations of Jacob, Yosef'. The explanation of this is, he gave him all his wisdom, as explained above. In other words, as explained above, just like Jacob made converts through the essence of his wisdom - as he knew how to create contractions like this until he was able to heal the very sick - Yosef HaTzaddik engaged in this constantly, because Jacob passed his wisdom to him. For the essence of wisdom is to enter the perception of G-dliness in the world, to inform people of his Strength, etc. This is the aspect of (Genesis 32:2) "At seventeen years of age, Joseph tended the flocks with his brothers". A shepherd is the aspect the leader of the generation, who is called a shepherd in every place. This is 'At seventeen years of age, Joseph tended', etc. Seventeen in Gematria is "Tov" (goodness) as is brought. We see that Yosef was good to all and was entirely good. Because of this he was able to draw everyone closer, because he found, in the lowest of the low, points of goodness and through this he was able to bring them close to Hashem Yisbarach. This is (Genesis 32:2) "as a helper to the sons of his father’s wives Bilhah and Zilpah", etc. They were the sons of the maidservants. They were the aspect of the lowest families of Israel, and he greatly lowered himself to them in order to draw them close. Therefore because of this the distant are called 'the sons of Bilhah and Zilpah', this is a hint that the Satan ("Ba'al Davar") and his army strongly grabbed ahold of them, which is the aspect of the 'sons of Bilhah', the aspect of (Ezekiel 26:21) "I will make you a horror,", and the explanation of Rashi there, is 'demons', in other words, soldiers of the Evil Inclination, which are demons and kelipot [the text of Rashi is as follows: Jonathan explained בַּלָהוֹת [as] as if you did not exist, and the exegetes explain it as a word for a place where the satyrs and demons dance.]. They are those who terrify and confuse and make men evil (literally, 'convict people'). And this is the aspect of 'the sons of Zilpah', the aspect of (Psalms 119:53) "I am seized (זַלְעָפָה) with rage because of the wicked". Because the army of the Evil Inclination is the aspect of 'בַּלָּהוֹת וְזַלְעֲפוֹת' (horrors and rage). And all who are drawn after them are called 'the sons of Bilhah and Zilpah'. The great tzaddik, the aspect of Yosef, engages with them and lowers himself to them in order to draw them close to Hashem Yisbarach. And this is "as a helper to the sons of his father’s wives Bilhah and Zilpah", and the explanation of Rashi is, that he would play with them, etc. [Full text of Rashi's note is: That is to say, he was frequently with the sons of Bilhah, because his [other] brothers would demean them, while he acted friendly toward them. [From Tanchuma Vayeshev 7]. For the true tzaddik, in the essence of his wisdom, lowers himself to them so much so that it appears as if he is playing with them, because he talks to them about non-holy things, and eats and drinks with them, and sometimes plays with them. All of his intention is to draw them close to Hashem Yisbarach, as is understood in his words, z"l, in several places. (Likutei Moharan 60; Likutei Moharan II 78). More and more the tzaddik lowers himself to the world; all of this is considered for him childish actions. However his intention is desired by Hashem Yisbarach. Because it is impossible to bring them close except through this. And this is the aspect of "a helper to the sons of his father’s wives Bilhah and Zilpah", etc., and as explained above.