English translation — ויצא ב

Sicha in <pg>134</pg>

A.

Regarding the reason for the name "Zevulun" it is said<sup>1</sup>

"And Leah said etc. 'Now my husband will dwell with me, because I have borne him six sons,' and she called his name Zevulun,"

And Rashi explains "language of 'house of dwelling'<sup>2</sup>..

a dwelling place,

from now on his main residence will be only with me, since I have sons corresponding to all his wives."

And behold, even though the name "Zevulun"

("language of house of dwelling")

in its plain sense indicates a matter that is acted upon in Leah,

"my husband will dwell with me" — nevertheless,

according to the known principle that the name by which a person is called belongs to his soul and essence

[as explained in the books³

that the names of people "are not⁴

by chance or the will of the father and mother to call him thus",

but "the Holy One, blessed be He,⁴

is the One who gives wisdom and understanding in the heart of his father and mother to call him by a name that is from the root of the son's soul"; and all the more so the names that were given by the matriarchs, who were prophetesses⁵,

that certainly they recognized

(in their prophecy and holy spirit)

the essence of the souls of their sons and accordingly called them names],

It seems to me that the content of the name "Zevulun" pertains to the essence of Zevulun himself,

for he is the one called by this name.

And this is not a contradiction to what is stated "This time my husband will dwell with me"

(which refers to Leah)

— for it can be said that these are interdependent<sup>6</sup>

: This very thing that with the birth of Zevulun there must be "the main dwelling" of Jacob in Leah's tent,

is not only because with him the number of "six sons" was completed,

but this also pertains to the matter and virtue of Zevulun

(which was then added in "Leah's tent").

And according to this there is room to wonder: The matter of Jacob is — the study of Torah,

as it is stated<sup>7</sup>

"And Jacob was a wholesome man, dwelling in tents",

"the tent of Shem and the tent of Eber"<sup>8</sup>,

whereas the matter of Zevulun is

(as Jacob's blessing to Zevulun<sup>9</sup>)

"Zevulun shall dwell at the shore of seas, etc.'",

"that Zevulun engaged in commerce"<sup>10</sup>

— and if so,

how can it be said,

that specifically the matter of "Zevulun" is what determines "the main dwelling" of Jacob?

2.

At first glance, it would be possible to explain this according to the words of our sages, may their memory be blessed¹¹

on the verse¹²

"Rejoice, Zebulun, in your going out, and Issachar, in your tents" — "Zebulun¹³

and Issachar made a partnership,

Zebulun...

goes out to business<pg>135</pg>

in ships and earns profit and puts into the mouth of Issachar, and they sit and occupy themselves with Torah; therefore Zebulun preceded Issachar, etc.' — and it is understood that precedence in Torah is precedence in virtue,

and this means that in this that Zebulun occupies himself with supporting the Torah, he has a virtue over Issachar¹⁴.

But it is difficult to say that this quality

(of supporters of Torah)

will decide in determining the place of Yaakov's dwelling,

that the main quality and importance for him is the matter of Torah — how could Yaakov's "dwelling" be dependent on a "place" that engages in commerce

(even if the intention of the business is only for the support of Torah)

and not in the place of the tent of Torah itself¹⁵?

And especially according to the precise wording of Rashi "his main dwelling"

(because it is a "house of habitation")

— that one can say that this is the novelty in "house of habitation" regarding "dwelling": an ordinary dwelling also implies a temporary dwelling,

but "habitation" indicates a permanent house^*15

[And in the manner of the phrase "house of habitation" regarding the Holy Temple — "I have built²

I have built a house of habitation for You, a foundation for Your dwelling forever",

which is called "house of habitation" because it is the permanent dwelling of the Holy One, blessed be He,

in the manner of "a foundation for Your dwelling forever",

an eternal dwelling]

— that is: the importance of the matter of Zevulun is not merely like an ordinary dwelling,

a temporary dwelling etc.,

but it is connected with "his main dwelling",

the permanent dwelling of Yaakov¹⁶.

3.

However,

we find an example of this matter also in the life of Yaakov himself:

In our parshah it is related at length about the stay of Yaakov in the house of Lavan for twenty years,

that during this time, seemingly,

he was not found in the tent of Torah,

but rather was occupied with shepherding Lavan's flock,

and corresponding to the laws of the Torah he was occupied in a manner of "with all my strength I served ... by day ... by night"¹⁷

[that we learn from the conduct of Yaakov in the house of Lavan how the work of a worker should be,

as explained in the Rambam etc.¹⁸].

And with all that,

Not only that specifically at this time he merited to "and the man broke forth exceedingly exceedingly"¹⁹,

success beyond measure and limit

(two times "exceedingly"²⁰)

— and it is understood,

that this includes also

(and moreover — primarily)

spiritual success²¹

(and especially since it speaks of the Patriarchs,

who were a "chariot" to the supernal will all their days²²,

and certainly more so than the rest of the righteous,

whose lives are not physical lives but spiritual lives²³)

— but rather this as well,

that specifically in Laban's house Jacob established the tribes of Israel

(except for Benjamin),

and founded the<pg>136</pg>

house of,

the house of Israel,

that each one of them has a holy soul²⁴

and is included in the soul of Jacob²⁵

— this is the virtue of Jacob²⁶,

the chosen of the Patriarchs whose "bed was complete"²⁷,

unlike Abraham and Isaac from whom came forth Ishmael and Esau²⁸.

That it is not understood: How is it that for spiritual success Yaakov achieved

(Not during his engagement in Torah etc., but)

Specifically when he was working and in Lavan's house!

D.

And one can say the point of the explanation in this:

Our Sages said&lt;sup&gt;29&lt;/sup&gt;

"The righteous..

resemble their Creator",

from this it is understood,

that the explanation of the matter of the "main dwelling" of Yaakov is in accordance with what is explained in the matter of the "dwelling" of the Holy One, blessed be He&lt;sup&gt;30&lt;/sup&gt;.

And behold, it is known what our Sages said&lt;sup&gt;31&lt;/sup&gt;

"The Holy One, blessed be He, desired to have a dwelling in the lower realms",

that is to say,

the "dwelling" of the Holy One, blessed be He, is not in the upper worlds,

which are spiritual worlds,

but specifically in this lower physical world,

and even,

as our master the Alter Rebbe said&lt;sup&gt;32&lt;/sup&gt;,

that "it is the lowest in degree, such that there is no lower beneath it".

And this is the intention and purpose of the work of Bnei Yisrael in general,

and in particular throughout the entire time of the exile,

that through their work in clarifying and refining the world

(by doing mitzvos in physical matters,

and also doing "all your deeds for the sake of Heaven" — through which they sanctify the physical things with which they serve God)

the world becomes a vessel fit for the supernal holiness,

and at the completion of this work

(at the coming of Moshiach)

the entire world will be a "dwelling" for the Holy One, blessed be He³³.

And with this is understood the connection between the two matters in "Zevulun" —

(a)

the name Zevulun,

from the term "Beis Zevul",

a permanent dwelling,

(b)

the matter of Zevulun: a businessman

(and not a dweller of tents)

— because the drawing down of holiness into the physicality of the world is primarily through the work of businessmen³⁴,

that by engaging in physical matters of the world for the sake of Heaven and fulfilling mitzvos in them etc.,

they make this physical world a "dwelling" for the Holy One, blessed be He; through the work of Zevulun the "Beis Zevul" is made — a dwelling for Him, may He be blessed.

And this is the reason for the precedence of Zevulun

(businesspeople)

to Yissachar

(tent dwellers)

— "Rejoice, Zevulun, in your going out

(and afterwards)

and Yissachar, in your tents"

(as above, sec. 2)

— because in the matter of making a dwelling place for the Holy One, blessed be He,

which is specifically "in the lower realms,"

in the physicality of the world "below which there is no lower" —<pg>137</pg>

there is an advantage in the service of Zevulun over the service of Yissachar,

as above.

And it can be said that this is the reason that we see that until the time comes when their work is done by others — after the arrival of Moshiach³⁵

— most of Bnei Yisrael are businessmen and not dwellers of the tent,

and in the language of Chazal³⁵

"Many did like R' Yishmael and it succeeded in their hand, like R' Shimon bar Yochai and it did not succeed in their hand" and the Torah speaks about the majority³⁶

— because to complete this purpose — to make this lower world a dwelling place for Him, blessed be He,

this is done primarily specifically through "Zevulun",

as above.

And based on all the above, it will also be understood regarding Yaakov:

(a)

Since the dwelling of the Holy One, blessed be He, is specifically in the lower realms,

therefore also the establishment of "the main dwelling" of Yaakov

(that the righteous are similar to their Creator, as above)

is connected specifically with the matter of "Zevulun"³⁷

— service in the physicality of the world;

(b)

His activity in establishing the tribes — which was the foundation of the Jewish people, as above — was specifically in "Charan",

"the burning anger of the Place

(in the world)

"³⁸,

in a place where "there is no lower realm below it",

and at a time when the manner of Yaakov's own service was similar to the service of "Zevulun" — not a dweller of the tent,

but rather a worker in the house of Lavan.

5.

But superficially, an explanation is still lacking: after all, the essence of Yaakov is Torah, as mentioned above,

and as is known³⁹

regarding the three pillars upon which the world stands,

Torah, service, and acts of kindness⁴⁰,

which correspond to the three Patriarchs,

and Yaakov corresponds to the line of Torah — and if so, even though there is an advantage in Zevulun,

nevertheless, this is not a reason,

superficially,

that this advantage should determine the establishment of the primary place of Yaakov's dwelling — and what is the connection and relevance of this advantage in Zevulun to the essence of Yaakov — Torah?

And this will be understood with an introduction of additional explanation in the virtue of the service of Zevulun,

that specifically through this service the world becomes a dwelling place for Him, blessed be He.

For superficially: the virtue of the essence of Zevulun is only at the time of service — when they are occupied

(still)

in the clarification and refinement of worldly matters to make them vessels for holiness, until and before the entire world becomes transformed into a dwelling place for Him, blessed be He; but after the completion of the service,

and the prophecy is fulfilled⁴¹

"and the spirit of impurity I will remove from the earth" — then,

there is seemingly no need for the service of Zevulun, and in the language of our Sages³⁵

their work is done by others

[and note what the Alter Rebbe said⁴²

moreover, that in the future there will not be the service of extracting good from evil, but only ascents in holiness itself]

; and moreover, when our righteous Mashiach comes there will be

(in the language of the Rambam⁴³)

"the occupation of the entire world...

only to know the Lord",

"his Torah is his craft"⁴⁴.

And it is found,

at first glance,

that the service of Zevulun is a temporary matter,

and there is in it no aspect of eternity; and how does it fit that specifically through the service of Zevulun there will be the matter of the "dwelling"⁴⁵,

"Beit Zevul",

a permanent dwelling

(as it were)

of the Holy One, blessed be He?

<pg>138</pg>

And it would be logical to say that a permanent dwelling of the Holy One, blessed be He, would be through and in the matter of Torah⁴⁶,

that the Torah is eternal and will not be replaced^*46,

"stands forever and for all eternities"⁴⁷.

6.

And one must say the explanation in this:

"Dwelling" in a manner of permanence and eternity indeed is not possible except in something that is eternal,

as Israel⁴⁸

and Torah,

that because they are attached to G-d they are eternal⁴⁹

; and that the "dwelling" is made specifically through the work of Zevulun,

it is

(not from the aspect of the action of refining and clarifying of the world itself,

which is only a temporary matter,

as above,

but)

because through this work one comes to the revelation of the strength and eternity that are in Israel and Torah.

And with an introduction to the content of the verse&lt;sup&gt;50&lt;/sup&gt;

"God is testing you to know whether you love God, etc.,"

that through trials comes to revelation — the intensity of love for God.

And along the lines of what is explained elsewhere&lt;sup&gt;51&lt;/sup&gt;

in the explanation of the words of the Rambam&lt;sup&gt;52&lt;/sup&gt;

regarding a penitent who "tasted the taste of sin and separated from it and overcame his inclination" and his superiority over the righteous "who never sinned" — that one who has not tasted the taste of sin is not guaranteed that he will stand in his righteousness in all situations,

even if there will be trials to which he is not accustomed, etc.,

and consequently it does not come into actuality nor even to revelation of its intensity needed for standing in these trials;

But not so a baal teshuvah who "tasted the taste of sin and separated from it and conquered his inclination",

behold, his strength is revealed and actualized, and he will not stumble again

(and in the language of the Rambam⁵³

"the Knower of mysteries will testify about him that he will not return etc. forever").

And similarly in our matter: as long as Bnei Yisrael do not have dealings in worldly matters to refine and purify them,

even though they engage in Torah and service of Hashem — nevertheless, the strength and eternity of their soul has not yet come to revelation, and all the more so not to actualization in their service,

and therefore this is not a service that actually makes a dwelling place for the Holy One, blessed be He.

Specifically in the work of Zevulun,

who engages in "lower things" — "for there is no lower below it in the matter of concealment of His light, may He be blessed"⁵⁴

— and nevertheless engage in Torah and fulfill commandments etc.,

this reveals etc. the strength⁵⁵,

of their being attached<pg>139</pg>

completely with God.

And with this they become a "dwelling" for the Divine Presence in a constant and eternal manner⁵⁶.

And this is the connection between the concept of the "dwelling" that is destined to be at the completion of the work

(throughout the entire duration of the exile),

with this that then "the occupation of the entire world will be only to know G‑d alone..

Israel will be great sages etc.",

the study of Torah in the manner of his Torah is his occupation — because the concept of the "dwelling",

"permanent dwelling" of the Holy One, blessed be He,

is revealed through the occupation with Torah of Israel,

but so that this occupation will be in ultimate perfection, this is after the work throughout the entire duration of the exile.

And according to the above it is understood that there is no contradiction between the two matters in Yaakov —

(a)

that his concept is Torah,

as above,

(b)

the perfection of his success in the manner of "and the man broke forth exceedingly exceedingly" and the establishment of the tribes of Israel etc. came specifically at the time and through his work in the house of Lavan — because: in order that the Torah be with Yaakov permanently and forever without any limitation

("exceedingly exceedingly")

— this comes about through the fact that Yaakov was in the "fierce anger of the Place"

(in the world)

",

and there he was shepherding sheep

(the work of Lavan),

for then it was drawn and revealed in his Torah and service of Yaakov that there should be "and the man broke forth exceedingly exceedingly",

beyond all measure and limitation.

7.

Concerning the aforementioned — that the elevation brought about through the work of "Zevulun" in clarifying and refining the world will be revealed in the study of Torah in the days of Mashiach — there is also a practical difference in our actual service now:

Even though in quantity most of the time of "Zevulun" is occupied with worldly matters

(for the sake of heaven, etc.)

— nevertheless,

he is obligated to set fixed times for Torah,

and likewise to engage in the service of prayer.

And according to what was explained above, it is understood,

that the interpretation is not that even businessmen are obligated in the study of Torah and the work of prayer,

but rather — the perfection of the elevation that is in Zevulun relative to Yissachar

(this that through their work they make a dwelling for the Holy One, blessed be He,

a permanent and eternal dwelling)

is revealed in them in their work in Torah and prayer⁵⁷.

And it can be said that the aspect that when he is occupied with mundane matters — he did his work properly and made the "dwelling",

and all this shines in a constant manner,

is when his study and his work on the day of Shabbat

(when then he is free from business)

is in a most elevated manner,

even more than the work of those who sit in the tent.

And it can be said,

that this is the intention of our master, the Alter Rebbe, in his well-known letter⁵⁸,

that "on Shabbats and festivals, when also all businessmen have leisure and an opportune time to lengthen their prayer with the intention of their heart and soul to God, and moreover upon them<pg>140</pg>

But with greater vigor and strength" — it can be said that his intention is not only regarding the obligation,

that applies to them with greater vigor and strength

(those who sit in the tent who have leisure to lengthen prayer even on weekdays),

but rather their service of prayer is "with greater vigor and strength" than the prayer of those who sit in the tent.

And as the Alter Rebbe explained elsewhere&lt;sup&gt;59&lt;/sup&gt;,

that "this is the error of businessmen who think that they cannot pray as much as those who sit in tents, for on the contrary, the opposite is true, that they can pray more, because the advantage of light is specifically from darkness,"

and as he explains there,

that specifically because on weekdays they are busy with matters of livelihood etc.,

therefore afterward, at the time of prayer, they can awaken in themselves an unlimited love

("with all your might").

And so too regarding setting fixed times for Torah — there is an advantage in the quality of fixed times for Torah of businessmen because "it is in the aspect of self-conquest more than those who dwell in tents"⁶⁰,

that the businessman conquers himself etc.

(against his distractions in worldly matters)

to engage in Torah,

causes his Torah study to be in a more elevated manner than those who dwell in tents.

And this is the instruction in actual practice for the majority of the children of Israel — that their manner of service is in the manner of the service of businessmen

(and also those who engage in communal needs are included in this)

: first and foremost they must increase in fixed times for Torah,

and the fixed times must be in a manner of fixedness in the soul,

and on the Sabbath day they must also engage in the service of prayer at length,

And this is not something additional to their primary mission to make the world a "dwelling place" for Him, may He be blessed,

but they are connected with each other: the elevation of the "dwelling place" that is done through their service comes to be revealed in them in their study of their Torah and in their service in prayer, and especially in the extension on the Sabbath day.

And through this they bring closer the coming of the day that is entirely Sabbath and rest for the life of the worlds,

speedily in our days, literally.

(From sichos of Shabbos Parshas Vayikra 5742,

night of the fifth day of Sukkos 5743)