In this week’s Parasha, the Ma’or Va-Shemesh teaches that the entire story of Yosef HaTzaddik is not simply the beginning of Galut, exile, but the hidden beginning of Geula, redemption. Beneath every event lies a deep sod in how Hashem guides the world.
The parasha opens with “Vayeishev Yaakov”, and Chazal read “megurei aviv” as migiurei aviv, the converts his father inspired. The Ma’or Va-Shemesh explains that Abraham drew souls close, Isaac reopened their spiritual wells, but their tikun was not yet complete. Only Yaakov Avinu possessed the koach to “settle” them fully, to bring wandering souls to lasting harmony. Yaakov becomes the tzaddik who completes what came before him.
Then the Ma’or Va-Shemesh turns to Yosef’s dream, teaching that “bundles” are the neshamos of Israel. Many tzaddikim uplift, teach, and inspire, but a tzaddik in the aspect of Yesod, like Yosef, can bind all souls together and raise them toward their Source. Such a tzaddik has no ego, no self-claim (“ana emloch”), only pure hashpa’ah from Above to Below, like a river that never stops flowing. He ignites those around him like a flame that catches the spark within another. Yosef tells his brothers: you also lift souls, but only my “bundle stands,” because only the tzaddik yesod olam can unite and elevate all of Am Yisrael.
Even Reuven’s attempt to save Yosef contains hidden righteousness. Yaakov had given Yosef a “ketonet passim” woven with sheimos for protection. The brothers removed it to test whether Yosef’s fearlessness came from kedushah or from the coat. Reuven did not know this, he believed Yosef was still wearing it when dropped into the pit, and trusted that the protection of his father’s kedushah would keep him alive. His intention truly was “le-hatzil,” to save him, as Chazal say.
Finally, the Ishmaelite caravan carrying spices is not incidental. The Ma’or Va-Shemesh notes that “nekhaot”, spices, hints (through gematria) to da’at, and “tzri ve-lot” hint to Moshe Rabbeinu. Yosef takes into galut the very spark of da’at that will later rise with Moshe at the geulah and matan Torah. The descent into Egypt is really the descent of da’at — and redemption is its return. The Ma’or Va-Shemesh shows that the path to galut and the path to geulah begin together. Already in Yosef’s fall, Hashem plants the seeds of Israel’s future rise.
Use this source sheet, complete with footnoted sources and a concise, footnoted bio of R. Kalonymus Kalman Epstein (Ma’or Va-Shemesh) to enjoy this teaching at your own pace, perfect for self-learners.
Prepared by Rabbi Shalom (Saul) Orbach
The Ma’or Va-Shemesh is a classic Hasidic commentary on the weekly portions and festivals by R. Kalonymus Kalman Epstein of Kraków (1751-1823). A foremost later disciple, and for years the Shamash, of R. Elimelech of Lizhensk, he emerged after his rebbe’s passing as a leading figure in the fourth generation of Chassidut and of Polish Hasidism. His Torah blends close reading of the Psukim with mystical depth, emphasizing Dvekut, heartfelt prayer, joy, and sanctifying the everyday, with a hallmark leadership ethic: the tzaddik sweetens judgment into mercy and draws people close.