Rabbi Yossi Paltiel
Class one: (Includes the beginning and the end of the Ma’amar.)
The question is the same (as it is in Vayigash 5736, 5625) how is Yehuda superior even before Moshaich comes. In this Ma’amar he proves it from (the Haftora, and more elaborately from) the Torah Ohr, that speaks of the advantage of דומם (“the silent” which is an allusion to the mineral class), that is consistent with the advantage of Yehuda.
The answer is predicated on the idea that all Yidden are one and therefore Yosef actually has within himself the advantage of Yehuda, it just takes Yehuda to reveal it by saying “כי כמוך כפרעה” that A. inspires Yosef to be mashpia to Yehuda, B. it articulates that Yosef also has the quality of Bittul in his hashpa’a and as such reaches Etzem HaKesser, even now.
Class Two: This class explores the notion of Yosef giving Yehuda (בי אדוני) and benefitting (כי כמוך כפרעה).
The Rebbe explains two levels in this.
The first is Yosef doing his thing to fulfill himself. His giving is to achieve a certain wholeness (that he reaches even the lowest levels) and he’s rewarded with the light of Kesser (כי כמוך כפרעה), but only the גילוי idea in Kesser.
There is a second level, however, where Yosef gives Yehuda for Yehuda’s sake (בי אדוני); moreover he’s doing it because this the divine plan. This Bittul gets Yosef what is called עצם הכתר which is a much higher level in כי כמוך כפרעה.
This higher level gives Yosef the advantage of Bittul that is naturally unique to Yehuda.
Class Three: This class (has a long introduction that) discusses the notion of Hiskalelus.
We explore it classically on three levels 1) Inclusiveness in Kesser, 2) Weakening through Mochin, [both of these are Bittul from Ohr], 3) Hiskalelus, integration of the many components of the Keilim, which is called התכללות מבלי אשר ימצא ראש וסוף as each organ can be the ‘head’ or the’foot’ depending on it’s role. [here the unity is connected to the Keilim (vessels) and the power of M”A].
This Ma’amar speaks, in effect, of a fourth level of Hiskalelus, here there is no integrated parts, but a singularity, as all Jews are one body, so is this Hiskalelus, we’re not integrated we’re actually ONE- there’s no higher or lower.
This kind of ערבות or אחדות can be (only) by Yehuda, but he transfers it to Yosef in saying כי עבדך ערב את הנער.
